Some hundred and eighty odd years ago, in a little town in France, a wild boy slipped out of his room at midnight, and crept downstairs in his stocking-feet with the wicked intent of running away to Paris. This time-honoured escapade was defeated by the appearance of Master Denis’s resolute father with the household keys in his hand. ‘Where are you going?’ says he. ‘To Paris, to join the Jesuits.’ ‘Certainly; I will take you there myself to-morrow.’ And Denis retires tamely and ignominiously to bed.

The next morning the good old father (a master-cutler in the town of Langres) escorted his scapegrace to the capital, as he had desired, entered him at Harcourt College, stayed himself for a fortnight at a neighbouring inn to see that the boy adhered to his intentions; and then went home. The adventure was redeemed from the commonplace in that this scapegrace would fain have run away, not from school, but to it; and

that he was acting under an influence much more powerful than the cheap, adventurous fiction which generally prompts such schemes. When he was twelve years old the Jesuits had tonsured Denis’s hot head, and no doubt designed all it contained for their service.

At the college Denis spent his time in learning a great deal for himself, and doing, with brilliant ease and the most complete good-nature, a great deal of work of his school-fellows. He was himself astoundingly clever and astoundingly careless. He learnt mathematics, which could not make him exact, Latin, and English. With that charming readiness to do the stupid boys’ lessons for them (blanchir les chiffons des autres, the talent came to be called when he grew older), with his inimitable love of life, his jolly, happy-go-lucky disposition, his open hand and heart, and his merry face, this should surely have been the most popular schoolboy that ever lived.

One of his friends was Bernis—to be poet, Cardinal, and protÉgÉ of Madame de Pompadour—and the pair would dine together at six sous a head at a neighbouring restaurant.

The schooldays were all too short. The practical master-cutler at Langres soon intimated to Denis that it was time to choose a profession. But Denis declines to be a doctor, because he has no turn for murder; or a lawyer, because he has no taste for doing other people’s business. In brief, he does not want to be anything. He wants to learn, to study, to look round him. But a shrewd old tradesman is not going to give, even if he could afford to give, any son of his the money to do that. Denis had at home a younger brother, who was to be a priest (‘that cursed saint,’ the graceless Denis called him hereafter), a sister, good and sensible like her father, and a mother, who was tender and foolish over her truant boy, after the fashion of mothers all the world over. Here were three mouths to feed. Denis loved his father with all the impetuous affection of his temperament. He was delighted when, some years later, he went back to Langres and a fellow-townsman grasped him by the arm saying: ‘M. Diderot, you are a good man, but if you think you will ever be as good a man as your father, you are much mistaken.’ But Diderot had never the sort of affection that consists in doing one’s utmost for the object of the affection. He preferred to be a care and a trouble to his family and to live by his wits, harum-scarum, merry, and poor. He chose that life, and abided by the choice for ten years.

Three times in that period the old servant of the family tramped all the way from Langres to Paris with little stores of money hidden in her dress for this dear, naughty scapegrace of a Master Denis; but except for this, he lived on his wits in the most literal sense of the term. He made catalogues and translations; he wrote sermons and thought himself well paid at fifty Écus the homily; he became a tutor—until the pupil’s stupidity bored him, when he threw up the situation and went hungry to bed. He once indeed so far commanded himself as to remain in this capacity for three months. Then he sought his employer; he could endure it no more. ‘I am making men of your children, perhaps; but they are fast making a child of me. I am only too well off and comfortable in your house, but I must leave it.’ And he left.

One Shrove Tuesday he fainted from hunger in his wretched lodgings, and was restored and fed by his landlady. He took a vow that day, and kept it, that, if he had anything to give, he would never refuse a man in need. By the next morning he was as light-hearted as usual again. A bright idea, even the recollection of a few apt lines from Horace, would always restore his cheerfulness. He enjoyed indeed all the blessings of a sanguine nature, and fell into all its faults. The facts that his father was paying his debts, that often he had to sponge on his friends for a dinner, or trick a tradesman for an advantage he could not buy, neither troubled him nor made him work. It is no doubt to his credit that he never stooped, as he might easily have done, to be the literary parasite of some great man, to prostitute his talents to praise and fawn on some ignoble patron. But though that gay, profligate existence has been often made to sound romantic on paper, it was squalid and shabby enough in reality, with that shabbiness which is of the soul.

In the year 1743, when Diderot was thirty years old, he must needs fall in love. He was lodging with a poor woman and her daughter who kept themselves by doing fine needlework. Anne Toinette Champion (Nanette, Diderot called her) was not only exquisitely fresh and pretty, but she was good, simple, and honest. To gain access to her Diderot stooped to one of the tricks to which his life had made him used. He pretended that he was going to enter a Jesuit seminary, and employed Nanette to make him the necessary outfit. His mouth of gold did the rest. No one, perhaps, who did not live with Diderot and hear him talk ‘as never man talked,’ who did not know him in the flesh and fall under the personal influence of his magnetic and all-compelling charm, will ever fully understand it. ‘Utterly unclean, scandalous, shameless’ as many honest and upright people knew him to be, he fascinated them all. Something indeed of that fascination still lingers about him, as the scent of a flower may cling to a coarse, stained parchment. Read the facts of his life, as briefly and coldly stated in some biographical dictionary, and most men will easily dismiss him as a great genius and a great scoundrel. Read the thousand anecdotes that have gathered about his name, of the love his contemporaries bore him, of his generosity, his glowing affections, his passionate pity for sorrow, and his hot zeal for humanity, and it is easy to understand not only the mighty part Diderot played in the great movement which prepared men for freedom and the French Revolution, but also his insistent claims on their love and forgiveness.

A little seamstress could not, in the nature of things, resist him long. The hopeful lover went to Langres to obtain his father’s consent to his marriage, which was of course refused. At the date of his wedding, November 6, 1743, Denis had published scarcely anything, had no certain sources of income, and very few uncertain ones. He was, moreover, at first so jealous of his dearest Nanette that he made her give up her trade of needlework, as it brought her too much into contact with the outer world. The pair lived on her mother’s savings; and then Denis translated a history of Greece from the English, and kept the wolf from the door a little longer.

Poverty fell, as ever, more hardly on the wife than on the husband. The ever popular Diderot was often asked out to dine with his friends, and always went; while at home Nanette feasted on dry bread, to be sure that this fine lover of hers should be able to have his cup of coffee and his game of chess at the cafÉ of the Regency as usual. Of course Denis took advantage of her talent for self-sacrifice. His writings contain much sentimental pity, expressed in the most beautiful language, for the condition and the physical disadvantages of women; and he spoke of himself most comfortably as a good husband and father, and honestly believed that he was both. But he began to neglect his wife directly his first passion for her was spent. She was not perfect, it is true. Of a certain rigidity in her goodness, and a certain bourgeois narrowness in her view of life, she may be justly accused. But it remains undeniable that she was thrifty and unselfish at home, while her husband was profligate and self-indulgent abroad, that she saved and worked for her children, while he wrote fine pages on paternal devotion, and that he never gave her the consideration and forbearance he demanded from her as a matter of course. Before her first child was born the poor girl had lost her mother, and had no one in all the world to depend on but that most untrustworthy creature on earth, a genius of bad character.

In the year 1745 Denis sent her to Langres for a long visit to his parents, to effect if possible a reconciliation with them.

The man who called himself ‘the apologist of strong passions,’ who thought marriage ‘a senseless vow,’ and ‘was always very near to the position that there is no such thing as an absolute rule of right and wrong,’ would not be likely to be faithful. He was not faithful. There soon loomed on the scene a Madame Puisieux (the wife of a barrister), aged about five-and-twenty, charming, accomplished, dissolute. Diderot plunged headlong into love with her, as he plunged headlong into everything. To be sure, she was abominably extravagant and always wanting money. To gratify her demands Diderot wrote, most characteristically, an ‘Essay on Merit and Virtue,’ and brought Merit and Virtue the sum he received in payment. But Madame’s love of fine clothes was insatiable. Between a Good Friday and Easter Day her lover composed for her the ‘Philosophical Thoughts,’ which first made him famous, which were paid the compliment of burning, and for which his mistress received fifty louis.

The history of the inspiration of masterpieces would afford a peculiarly interesting insight into human nature. It may be set down to the credit of Madame Puisieux (history knows of nothing else to her credit) that her rapacity at least forced this incorrigible ne’er-do-weel upon his destiny, and first turned Diderot, the most delightful scamp in the capital, into Diderot the hard-working philosopher and man of genius.

Nanette came home presently, having earned the love and admiration of the little family at Langres, and put up with Madame Puisieux as best she could. Other children were born to her, and died; only one, little AngÉlique, survived. Of the quantity of Diderot’s love for this child there is no doubt; it is only the quality that is questionable. Self-indulgent to himself, he was weakly indulgent to her. She was apt at learning, so, when they both felt inclined, he taught her music and history. Later, when she was ill, he wrote letters about her full of ardent affection; but he left her mother to nurse her and went off gaily to amuse himself with his friends, and then took great credit for having given ‘orders which marked attention and interest’ in her, before he went out and dined with Grimm under the trees in the Tuileries.

Of course AngÉlique loved the lively good-natured father much the better of the two. Of her mother the daughter herself said afterwards, with a sad truth, that she would have had a happier life if she could have cared less for her husband.

However, Denis was working now, and working meant, or should mean, ease and competence.

The ‘Philosophical Thoughts’ had made men turn and look at him. True, their audacious freedom was not pleasing to the government; but what did a Diderot care for that? His ideas rolled off his pen as the words rolled off his tongue. ‘I do not compose, I am no author,’ he wrote once. ‘I read, or I converse. I ask questions, or I give answers.’ The lines should be placed as a motto over each of his works. That they are literally true accounts for all his defects as a writer, and for all his charm.

In 1749 he happened to be talking about a certain famous operation for cataract, and afterwards wrote down his reflections on it. To a man born blind, atheism, said Diderot, is surely a natural religion. He sent his ‘Letter on the Blind for the Use of Those Who See’ to the great chief of the party of which his ‘Philosophical Thoughts’ had proclaimed himself a member. Voltaire replied that, for his part, if he were blind, he should have recognised a great Intelligence who provided so many substitutes for sight; and the friendship between Arouet and Denis was started with a will.

On July 24, 1749, Diderot found himself a prisoner in the fortress of Vincennes. He was not wholly surprised. No literary man was astonished at being imprisoned in those days. Diderot was perfectly aware that since the publication of the ‘Philosophical Thoughts’ he had been suspect of the police; he was also aware that his ‘Letter on the Blind’ contained a sneer on the subject of a fine lady, the chÈre amie of d’Argenson, the War Minister. For company he had ‘Paradise Lost’ and his own buoyant temperament. He made a pen out of a toothpick, and ink out of the slate scraped from the side of his window, mixed with wine; and with characteristic good-nature wrote down this simple recipe for writing materials on the wall of his cell for the benefit of future sufferers.

Better than all, he was the friend of Voltaire, and Voltaire’s Madame du ChÂtelet was a near relative of the governor of Vincennes. After twenty-one days of wire-pulling, Socrates Diderot, as Madame du ChÂtelet called him, was removed, as the fruit of her efforts, from the fortress to the castle of Vincennes, put on parole, allowed the society of his wife and children, with pen, ink, and books to his heart’s content. One day Madame Puisieux came to see him—in attire too magnificent to be entirely for the benefit of a poor dog of a prisoner like myself, thinks Denis. That night he climbed over the high wall of the enceinte of the castle, and finding her, as he had expected, amusing herself with another admirer at a fÊte, renounced her as easily and hotly as he had fallen in love with her. He had one far more famous visitor in Vincennes, Jean Jacques Rousseau. As they walked together in the wood of Vincennes, Denis, with his overrunning fecundity of idea, suggested to Jean Jacques, it is said, the matter for that essay, sometimes called the ‘Essay against Civilisation,’ which first made him famous.

When his imprisonment had lasted three months Diderot, at the angry urging of the booksellers of Paris, was released.

In 1745 one of those booksellers, Le Breton, had suggested to him ‘the scheme of a book that should be all books.’ Enterprising England had been first in the field. To Francis Bacon belongs the honour of having originated the idea of an EncyclopÆdia. Chambers, an Englishman, first worked out that idea. It was a French translation of Chambers that Le Breton took to Diderot, and it was Diderot who breathed upon it the breath of life.

That this knavish bookseller’s choice should have fallen out of all men upon him, might have inclined even so whole-hearted a sceptic as Denis himself to believe in an Intelligence behind the world. He was hungry and poor, and must have work that would bring him bread. There were indeed thousands of persons in that position; but out of those thousands there was only one with the hot, sanguine courage to undertake so risky a scheme, with the ‘fiery patience’ to work it in the face of overwhelming odds, and with the exuberant genius to make it the mighty masterpiece it became.

Diderot saw its possibilities at once. In another second, as it were, he saw all he could himself do, and all he could not do. He could write about most things. He could study the trades and industries of France, if it took him thirty years of labour, of which the mere thought would daunt most men; by giving their history he could glorify for ever those peaceful arts which make a nation truly great and happy. He could write on Gallantry, on Genius, on Libraries, on Anagrams. For his fertile spirit scarcely any subject was too great or too small. Against intolerance he could bring to bear ‘the concentrated energy of a profound conviction.’ Religion itself he could attack in so far as it interfered with men’s liberty; and miracle he must attack, because, in the words of Voltaire, ‘Men will not cease to be persecutors till they have ceased to be absurd.’ If he had, just to appease the authorities, and to give the book a chance of a hearing, to truckle here and there to prejudice and superstition, well, Diderot could lie as heartily and as cheerfully as he did all things.

But the inexact schoolboy of Harcourt College was no mathematician, and knew his limitations. With the freemasonry of genius he saw in a single flashing glance that d’Alembert was the man to share with him the parentage of this wonderful child. He stormed the calm savant in his attic above the glazier’s shop, overwhelmed, prayed, pressed, bewitched him, and with ‘his soul in his eyes and his lips’ woke in d’Alembert’s quiet breast an enthusiasm which was at least some reflex of his own.

For three years the two worked night and day at the preliminaries of their scheme. In 1750 Diderot poured out, with the warmth and glow of a woman in love, the Prospectus and Plan of his work. The overwhelmingness of his enthusiasm had forced a privilege for it from the authorities. Also in 1750 appeared d’Alembert’s Preface, and the first volume was launched on the world.

From this time until 1765 the history of Diderot and of the EncyclopÆdia is the same thing. For fifteen years he worked at it unremittingly through storm and sunshine. The idea possessed and dominated him. In a garret on the fifth floor in his lodging in the Rue Taranne, wrapped in an old dressing-gown, with wild hair, bare neck, and bent back, the message he must deliver through the EncyclopÆdia bubbled into his heart and went straight from his heart to his pen.

‘This thing will surely produce a great revolution in the human mind,’ he said of it in passionate exultation: ‘We shall have served humanity.’ For this Diderot, who disbelieved so loudly and truculently in God, believed hopefully in the improvement of human kind, and had for the race so vast and so generous a pity that he sacrificed to it the coarse pleasures his coarse nature loved, his time, his peace, his worldly advancement, his safety, and his friend.

In 1752 a Royal Edict of matchless imbecility suppressed the first two volumes of the book, at the same time begging its promoters to continue to bring out others! Every year a volume appeared until 1757. The success of the thing was prodigious, and with reason, for it said what, so far, men had only dared to think. It gave the history, quite innocently, of the taxes—of gabelle, of taille, of corvÉe—and they stood ‘damned to everlasting fame;’ it showed the infamous abuses of the game-laws; it manifested the miracles of science. As by a magnet the genius of Diderot had drawn to him, as contributors, all the genius of France; while always at his side, co-editing, restraining his imprudence, yet working as he worked himself, was d’Alembert.

And then, in 1759, came the great suspension. D’Alembert had written his famous article ‘Geneva,’ and that mad emotionalist, Jean Jacques Rousseau, in the most famous treachery in the history of literature, turned on the philosophic party in his Letter to d’Alembert ‘On Plays.’ The authorities of France united with insulted Calvinism and with Rousseau, and declared the EncyclopÆdia accursed and forbidden. That would have been bad enough; but there was yet one thing worse. Beaten down by storm and insult, d’Alembert fell back from the fray and left Diderot to fight the battle alone.

He started up in a second, raging and cursing, and went out with his life in his hand. Seizing his pen, he slashed, hewed, hacked, with that reckless weapon on every side. Vincennes and the Bastille loomed ominously; he was never sure one day, says his daughter, of being allowed to continue the next; but he went on. The authorities might burn, but they could not destroy; they might prohibit, but they could not daunt a Diderot.

In 1764, despite galleys and bonfires, kings, ministers, and lettres de cachet, the last ten volumes were ready to appear in a single issue and to crown his life’s labour, when fate struck him a last crushing blow. When the manuscript of the articles had been burnt he discovered that the false Le Breton, fearing for his own safety, had cut out all such passages as he thought might endanger it; and had thus mutilated and ruined the ten volumes past recall.

Diderot burst, literally, into tears of rage. Despair and frenzy seized him. Was this to be the end? Not while he had breath in his body! He attacked Le Breton with an unclean fury not often matched, and in 1765 the volumes appeared, as whole as his talent and energy could make them. It was Diderot who said that if he must choose between Racine, bad husband, father, and friend, but sublime poet; and Racine, good husband, father, and friend, but dull ordinary man, he would choose the first. ‘Of the wicked Racine, what remains? Nothing. Of Racine, the man of genius? The work is eternal.’ When one considers his Herculean labours for the EncyclopÆdia, one is almost tempted to judge him as he judged Racine.

All the time, too, he was busy in many other ways. There has surely never been such a good-natured man of letters. The study door in the attic was open not only to all his friends, but to all the Grub Street vagrants and parasites of Paris. Diderot purified his friend d’Holbach’s German-French and profusely helped his dearest Grimm in the ‘Literary Correspondence;’ he corrected proofs for HelvÉtius, Raynal, and Galiani, gave lessons in metaphysics to a German princess, and was, for himself, not only an encyclopÆdist, but a novelist, an art-critic, and a playwright. He also wrote dedicatory epistles for needy musicians, ‘reconciled brothers, settled lawsuits, solicited pensions.’ He planned a comedy for an unsuccessful dramatic author, and, in roars of laughter, indited an advertisement of a hair-wash to oblige an illiterate hairdresser. The story has been told often, but still bears telling afresh, of the young man who came to him with a personal satire against Diderot himself. ‘I thought,’ says the satirist, ‘you would give me a few crowns to suppress it.’ ‘I can do better for you than that,’ says Diderot, not in the least annoyed. ‘Dedicate it to the brother of the Duke of Orleans, who hates me; take it to him and he will give you assistance.’ ‘But I do not know the Prince.’ ‘Sit down, and I will write the dedication for you.’ He did, and so ably, that the satirist obtained a handsome sum.

Another day he composed for the benefit of a woman, who had been deserted by the Duc de la VrilliÈre, a most touching appeal to the Duke’s feelings. ‘While I lived in the light of your love, I did not ask your pity. But of all your passion there only remains to me your portrait—and that I must sell to-morrow for bread.’ The Duke sent her fifty louis.

It is hardly necessary to say that Diderot’s friends availed themselves as freely of his purse as of his brains. In return for his mighty expenditure of time, talent, and energy for the EncyclopÆdia he never received more than the princely sum of one hundred and thirty pounds a year. As he was the sort of person who always took a carriage if he wanted one, who had a pretty taste in miniatures and objets d’art which he found it positively imperative to gratify, as he loved high play and always lost—as, in brief, he could never deny himself or anybody else anything—it was physically impossible he should ever be solvent.

One graceless hanger-on turned back as he was leaving him one day. ‘M. Diderot, do you know any natural history?’ ‘Well,’ says Diderot, ‘enough to tell a pigeon from a humming-bird.’ ‘Have you ever heard of the Formica leo? It is a very busy little creature; it burrows a hole in the earth like a funnel, covers the surface with a fine sand, attracts a number of stupid insects to it, takes them, sucks them dry, and says, “M. Diderot, I have the honour to wish you a very good morning.”’ It may be said of Diderot that he could love, but not respect; and that is the inevitable attitude one takes towards himself.

In 1755, during his work at the EncyclopÆdia and for those innumerable idle persons who had much better have worked for themselves, poor Nanette went on a second fatal visit to Langres and gave her husband the opportunity of falling in love with Mademoiselle Volland, and starting a memorable correspondence.

Sophie Volland was a rather elderly young lady, with spectacles, and a good deal of real cleverness and erudition. Whether Diderot, who was now a man of forty-two, was ever literally in love with her, or whether he was ‘less than lover but more than friend,’ remains uncertain. His letters to her are warmly interesting, frank, natural, spontaneous, with many passages of exquisite beauty and thoughtfulness. There is but one fault—that fatal fault without which Diderot would not have been Diderot at all but some loftier man—his irrepressible indecency.

He had much to tell Mademoiselle. The words seem to trip over each other in his anxiety to show her all he had done and felt. He was now famous. The EncyclopÆdia had thrown open to him, cutler’s son though he was, the doors of the salons; a great quarrel he had with Eousseau in 1757—the dingy details of which there is neither interest nor profit in recalling—made him the talk of the cafÉs.

But this loud, explosive Denis was scarcely a social light. He said himself that he only liked company in which he could say anything. And what Diderot meant by anything was considered indecorous even in that freest of all free-spoken ages. Good old Madame Geoffrin lost her patience with him, not only for his licence, but for talking so movingly about duty and neglecting all his own. She was not going to ignore his Mademoiselle Volland. She treated him ‘like a beast,’ he said, and advised his wife to do the same. As for Madame Necker—‘qui raffole de moi,’ said the complacent Denis himself—she too ‘judged great men by their conduct and not by their talents,’ which was very awkward indeed for a Diderot.

There was a third house where he visited much more often and got on much better; but that was not because Madame d’Épinay was its mistress, but because Grimm was its presiding genius. His friendship with the cool German had a sentimentality and a demonstrativeness which Englishmen find hard to forgive, but which were sincere enough not the less. Grimm took complete control of his impulsive, generous colleague. Because Grimm bade him, Denis began in 1759 writing his ‘Salons,’ or criticisms on pictures, and became ‘the first critic in France who made criticism eloquent;’ while, when Grimm was away, almost all the work of the ‘Literary Correspondence’ fell on Diderot’s too good-natured shoulders. When his dearest friend was not there, Diderot’s steps turned much less often towards Madame d’Épinay’s house.

In 1759 he first spent an autumn at the only place at which he was perfectly at home, and where he soon became a regular visitor.

Baron d’Holbach was first of all ‘an atheist, and not ashamed;’ but he was also very rich, very liberal, very hospitable, with a charming country house at Grandval, near Charenton, where he entertained the free-thinkers of all nations, and where his table was equally celebrated for its cook and its conversation. The former was so good that Denis was always over-eating himself; and the latter was, in a moral sense, so bad that he enjoyed it to the utmost.

The Grandval household was fettered by none of the tiresome rules which are apt to make visiting, when one has passed the easily adaptable season of youth, a hazardous experiment. The hostess ‘fulfilled no duties and exacted none.’ The visitors were as free as in their own homes. Diderot would get up at six, take a cup of tea, fling open the windows to admit the air and sunshine, and then fall to work. At two came dinner. The house was always full of people who met now for the first time. In that free style, glowing with life and colour, Diderot recorded to Mademoiselle Volland the Rabelaisian conversation which made these dinners so long, and, to him, so delightful. He reported to her verbatim the amazing liberty of speech which distinguished them, just as he reported to her in minutest detail the indigestions for which the too excellent cook was responsible.

The unbridled talk of d’Holbach’s mother-in-law continually set the table in a roar. Diderot himself was at his best—full of bonhomie and joie-de-vivre—laughing one minute and crying the next, warm in generous pity for sorrow, quick to be irritated or appeased, pouring out torrents of splendid ideas and then of grossest ribaldry, his mouth speaking always from the fulness of his heart, utterly indiscreet, brilliant, ingenuous, delightful; an orator ‘drunk with the exuberance of his own verbosity,’ who could argue that black was white, and then that white was black again, and whose seduction and danger lay in the fact that he always fully believed both impossibilities himself. No subject that was started found him cool or neutral. ‘He is too hot an oven,’ said Voltaire; ‘everything gets burnt in him.’

When the dinner was over he would thrust his arm through his host’s and walk in the garden with him. He at least did his best to imbue the dogmatic atheism of d’Holbach with luxuriance and warmth. At seven they came back to the house, and supper was followed by picquet and by talk till they went to bed.

Among many other visitors whom Diderot met while he was what he called ‘veuf’ at Grandval were at least four Englishmen—Sterne, Wilkes, Garrick, and Hume.

Diderot has been well called the most English of the Frenchmen of the eighteenth century. He began his literary career by making translations from our language. In a passion of admiration he had fallen at the feet of the ‘divine Richardson,’ and imitated ‘Pamela’ in a very bad novel of his own, ‘The Nun;’ in another, ‘Jacques, the Fatalist,’ he tried to accustom France to romance in the style of Sterne. He had taught his fellow-citizens, he said, to read and to esteem Bacon. He was familiar with the works of Pope, Chaucer, Tillotson, and Locke; and he has left a noble and famous criticism upon Shakespeare: ‘He is like the St. Christopher of Notre-Dame, an unshapen Colossus, rudely carven, but beneath whose legs we can all walk without our brows touching him.’

To Garrick, Diderot paid exaggerated homage, and went into raptures over the wonderful play of his face. He admired Wilkes’s morals as well as his mind, and in 1768 wrote him a flattering letter. As for Hume, he liked the delightful Diderot better than any other philosopher he met in France. It is Diderot who tells the story of Hume saying at d’Holbach’s table, ‘I do not believe there is such a thing as an atheist; I have never seen one,’ and of d’Holbach’s replying, ‘Then you have been a little unfortunate; you are sitting now with seventeen.’ Sterne, whose ‘Tristram Shandy’ was delighting France in general and Diderot in particular when its author was at Grandval, on his return home sent Denis English books.

In 1761 Diderot produced a play. ‘The Father of the Family’ is, it must be confessed, a sad bore with his lachrymose moralities; but he is exhilarating compared to ‘The Natural Son,’ Diderot’s second play, which was acted in 1771. The universal Denis was no playwright.

In 1772 he published the ten volumes of plates which he had laboriously prepared to supplement the text of the EncyclopÆdia; and in May 1773, when he was sixty years old, he visited Catherine the Great.

He had had relations with her for some years. One fine day, in 1765, it had suddenly occurred to him that his dearest AngÉlique, over whom he had poured such streams of paternal sentiment, would have positively no dot. Her fond, improvident father had, of course, never attempted to save anything for her, and, if he knew his own disposition, must have known too he never would save anything. The only thing he had of value in the world, besides his head, was his library. Catherine the Great was a magnificent patron of letters; and Diderot was her especial protÉgÉ. He would sell his books to her! She delightedly accepted the offer. She gave him for them a sum equal to about seven hundred pounds, and appointed him her librarian at a salary of a thousand livres a year, fifty years’ payment being made in advance.

For the first time in his history Diderot found himself rich. When a patron so munificent asked him to visit her, how could he decline? All the EncyclopÆdists were her warm admirers; she herself used to say modestly that Voltaire had made her the fashion. Denis hated long journeys and loved Paris, but go he must. He left France on May 10, 1773. He stopped at The Hague—where he characteristically admired the beauty of the women, and the turbot—and at last arrived at St. Petersburg.

For a monarch who complained that she might have been the head of Medusa—everyone turned to stone when she entered the room—Diderot must have been a singularly refreshing guest. It was one of the most charming traits in his character that he respected persons no more than a child does, or a dog. All etiquette fled before his breezy, impulsive personality. The very clothes he arrived in were so shabby, her Majesty had to present him immediately with a court suit. He was with her every afternoon. He said what he liked, and as much as he liked, which was a very great deal. In the heat and excitement of his arguments he would hammer the Imperial knees black and blue, till the Empress had to put a table in front of her for safety. If he ever did recollect her august position, ‘Allons!’ she would cry; ‘between men everything is permissible.’ He evolved the most magnificent, impossible schemes for the government of her empire—which would have upset it in a week if she had tried them, said she. During his stay, his dearest Grimm was also a guest. In March 1774, Denis left; and by the time he reached Paris again, was persuaded that he had enjoyed himself very much indeed.

Four years later, in 1778, he first saw in the flesh the great elder brother of his order, the master-worker in the temple slowly lifting its gorgeous towers towards the light—Voltaire. They had not always agreed on paper: their goal had been the same, but not the road to it. ‘But we are not so far apart,’ says old Voltaire; ‘we only want a conversation to understand each other.’ Accordingly, when he came on his last triumph to the capital, Diderot went to see him in the Villettes’ house on what is now the Quai Voltaire. Few details of their interviews have been preserved; but it is said that they discussed Shakespeare, and that when Diderot left, Voltaire said of him: ‘He is clever, but he lacks one very necessary talent—that of dialogue.’ On his part, Diderot compared Voltaire to a haunted castle falling into ruins—‘but one can easily see it is still inhabited by a magician.’

Voltaire died. Diderot was himself growing old; he had acquired, he thought in Russia, the seeds of a lung disease. AngÉlique married a M. de Vandeul, on the strength of the dot provided by the sale of the library. Madame Diderot, poor soul, had become not a little worried and embittered. It is the careless who make the care-worn, and Diderot was almost to the last the engaging, light-hearted scamp whose troubles are always flung on to some patient scapegoat.

In 1783, or 1784, the death of Mademoiselle Volland gave him a real grief. Twenty years before he had written to her with an exquisite eloquence of the calm and gentle approach of the great rest, Death: ‘One longs for the end of life as, after hard toil, one longs for the end of the day.’ He proved in himself the truth of his own words. He had not even a hope of the immortality of the soul; but he had worked hard, the evening was come, and he was weary. He was still working—writing the ‘Life of Seneca.’ He was still his all too lovable, spontaneous self, talking with that marvellous inspiration of which the best of his books can convey little idea.

A fortnight before he died he moved into a new home, given him by Catherine the Great, in the Rue Richelieu, opposite the birthplace of MoliÈre and almost next door to the house where Voltaire had lived with Madame du ChÂtelet, and after her death. The curÉ of Saint-Sulpice came to see him, and suggested that a retractation of his sceptical opinions would produce good effect. ‘I dare say it would,’ said Denis, ‘but it would be a most impudent lie.’ In his last conversation Madame de Vandeul records that she heard him say: ‘The first step towards philosophy is unbelief.’

The end came very suddenly. On the last day of July 1784, he was supping with his wife and daughter, and at dessert took an apricot. Nanette gently remonstrated. ‘Mais que diable de mal veux-tu que cela me fasse?’ he cried. They were his last words and perfectly characteristic. He died as he sat, a few minutes later.

If to be great means to be good, then Denis Diderot was a little man. But if to be great means to do great things in the teeth of great obstacles, then none can refuse him a place in the temple of the Immortals.

His fiction, taken from rottenness, has returned to it, and is justly dead. His plays were damned on their appearance. His moving criticisms on art and the drama, his satirical dialogue, ‘Rameau’s Nephew’—nearly all the printed talk of this most matchless of all talkers—are rarely read. His letters to Mademoiselle Volland will last so long as the proper study of mankind is man. But it is as the father of the EncyclopÆdia that Denis Diderot merits eternal recognition. Guilty as he was in almost every relation of life towards the individual, for mankind, in the teeth of danger and of infidelity, at the ill-paid sacrifice of the best years of his exuberant life, he produced that book which first levelled a free path to knowledge and enfranchised the soul of his generation.