The empress’s purchase of Diderot’s library captured the imagination of literary Europe. Diderot, astonished, wrote to his benefactress: “Great princess, I prostrate myself at your feet. I reach out my arms to you, I would speak to you, but my soul faints, my mind grows cloudy.… Oh, Catherine, be sure that you do not reign more powerfully in Petersburg than in Paris.” Voltaire joined in: “Diderot, d’Alembert and I—we are three who would build you altars.… Would one ever have suspected fifty years ago that one day the Scythians [Russians] would so nobly recompense in Paris the virtue, science, and philosophy that are treated so shamefully among us.” From Grimm: “Thirty years of labor have not brought Diderot the slightest recompense. It has pleased the Empress of Russia to pay the debt of France.” Catherine’s response was, “I never thought that buying Diderot’s library would bring me so many compliments.”
There was, no doubt, a larger purpose behind her generosity. If so, the gift achieved its objective: Europeans now believed that there were things in the east other than snow and wolves. Diderot threw himself into the task of recruiting artistic and architectural talent for Catherine. His house was turned into an employment agency on her behalf. Writers, artists, scientists, architects, and engineers swarmed to solicit appointments in St. Petersburg.
In 1773, Diderot, who hated to travel and had never before left France, summoned the resolution to embark on the journey to Russia that he felt he owed to Catherine. He was sixty years old, subject to stomach cramps and drafts of cold air, and he was afraid of Russian food. The prospect of crossing Europe to reach a country famous for violence and freezing temperatures was daunting; nevertheless, he felt an obligation to thank his benefactress in person. In May 1773, he set out. He got only as far as The Hague, where he halted for three months to rest with his friend Prince Dmitry Golitsyn.
With autumn approaching, the philosopher set out on the second stage of his journey. Huddled and coughing in a post chaise, he hoped to reach his destination before extreme cold arrived. Unfortunately, it was snowing in the Russian capital when he arrived on October 8, and he collapsed into bed. The day after his arrival he was awakened by the pealing of bells and the booming of cannon celebrating the wedding of the nineteen-year-old heir to the throne, Grand Duke Paul, to Princess Wilhelmina of Hesse-Darmstadt. Diderot, indifferent to ceremonials, avoided the festivities; this inclination was reinforced by his having nothing to wear other than plain black clothes and by his having left his wig behind somewhere during his journey.
Catherine warmly welcomed the famous editor of the Encyclopedia. The man she saw before her possessed a “high brow receding on a half-bald head; large rustic ears and a big bent nose, firm mouth … [and] brown eyes, heavy and sad, as if recalling unrecallable errors, or realizing the indestructibility of superstition, or noting the high birth rate of simpletons.” The empress had her guest inducted into the Russian Academy of Sciences and then began a series of conversations in her private study. “M. Diderot,” she told him at their first meeting, “you see this door by which you have entered. That door will be opened to you every day between three and five in the afternoon.” Diderot was charmed by her simplicity and the complete informality of their long, intimate sessions. Catherine would sit on a sofa, sometimes with a piece of needlework in her hands, and her guest would take his place in a comfortable armchair opposite her. Diderot, completely at ease, talked interminably, contradicted her, shouted, gesticulated, and called her “my good lady.” The empress laughed at his exuberance and familiarities. He took her hands, shook her arm, and tapped her legs in making his points. “Your Diderot is an extraordinary man,” Catherine wrote to Mme Geoffrin. “I emerge from interviews with him with my thighs bruised and quite black. I have been obliged to put a table between us to protect myself and my limbs.”
Their conversations roamed widely. With some idea of the topic likely to be discussed, Diderot prepared notes and memoranda, which he then read to the empress; after this preliminary, they both spoke freely. He put before her his views on tolerance, the legislative process, the value of competition in commerce, divorce (which he favored in cases of intellectual incompatibility), and gambling. He begged her to provide Russia with a permanent law of succession. He urged her to introduce the study of anatomy in girls’ schools to make the young women better wives and mothers, and help them thwart the wiles of seducers.
The cordiality of their relationship encouraged Diderot to hope that he had found a ruler willing to apply the principles of the Enlightenment to her government. He believed that it would be easier to reform Russia than France, since Russia seemed a blank new page on which history had written nothing. He gave his views on the education of Grand Duke Paul: after serving as a statesman’s apprentice in the different administrative colleges, the young man should travel all over Russia, accompanied by economists, geologists, and jurists, to familiarize himself with different aspects of the country he would someday rule. Then, after getting his wife pregnant to ensure the succession, he should visit Germany, England, Italy, and France.
If Diderot had confined himself to specific suggestions, he might have had more specific impact. But, having edited a massive encyclopedia that attempted to include the totality of knowledge, Diderot conceived himself as an authority and therefore a suitable adviser on every aspect of human life, culture, and government. He considered it his duty to instruct the empress on the way to govern her empire. He cited examples from the Greeks and Romans, and urged her to reform Russian institutions while she still could. He urged the establishment of an English-style parliament. He subjected Catherine to a questionnaire containing eighty-eight items, including the quality of tar supplied by each province, the cultivation of grapes, the organization of veterinary schools, the number of monks and nuns in Russia, the number and condition of Jews living in the empire, and the relations between master and serf.
If Diderot’s irrepressibility made Catherine laugh, his probing questions probably discomfited her. Listening to him, she eventually decided that her learned, garrulous guest had no sense of the reality of Russia. “Monsieur Diderot,” she finally said to him,
I have listened with the greatest pleasure to all the inspirations of your brilliant mind. But all your grand principles, which I understand very well, would do splendidly in books and very badly in practice. In your plans for reform, you are forgetting the difference between our two positions: you work only on paper which accepts anything, is smooth and flexible and offers no obstacles either to your imagination or your pen, while I, poor empress, work on human skin, which is far more sensitive and touchy.
Eventually, however, Diderot realized that the empress did not intend to put into practice any of the advice he had been preaching for so many weeks, and the glow of their first conversations began to fade. His own worsening health, his loneliness in an alien court, the open hostility of courtiers jealous of his easy access to the sovereign, all contributed to Diderot’s increasing desire to return home. He had seen much of Catherine but almost nothing of Russia. When he spoke of departing, she did not urge him to stay. He had been her guest for five months, and she had sat with him for sixty afternoons. He was the only one of the philosophes she was ever to meet.
Diderot left Russia on March 4, 1774. He had been dreading the return journey, and, to ease his passage, Catherine provided him with a specially constructed carriage in which he could lie down. When she said goodbye, she handed him a ring, a fur, and three bags containing a thousand rubles each. The journey was more difficult than he had feared. The ice was breaking on the rivers along the Baltic coast, and, as his carriage was crossing the river Dvina, the ice cracked and the carriage began to sink. The old man was pulled free, but the horses were drowned, and three-quarters of his baggage was lost. He wound up with a high fever. Eventually, he made it back to The Hague and recuperated in Prince Golitsyn’s care.
From Catherine’s perspective, the visit had been less than a success. Diderot’s ideas did not consti
tute a practical program for Russia; a noble, idealistic philosophe was not a practical politician or administrator. Once physically recovered, Diderot, however, decided that his visit had been a triumph. From Paris, he wrote to Catherine, “Now you sit beside Caesar, your friend [Joseph of Austria], and a little above Frederick [of Prussia,] your dangerous neighbor.”
Diderot’s exuberant stories about his long stay with Catherine so irritated Voltaire that he became sick with jealousy. For months, he had not received a single letter from St. Petersburg; clearly Catherine had rejected him for another. On August 9, 1774, four months after Diderot left Russia, Voltaire was unable to stand it any longer:
Madame:
I am positively in disgrace at your court. Your Imperial Majesty has jilted me for Diderot, or for Grimm, or for some other favorite. You have no consideration for my advanced age. All well and good if Your Majesty were a French coquette; but how can a victorious, law-giving empress be so inconstant.… I am trying to find crimes I have committed that would justify your indifference. I see that indeed there is no passion that does not end. This thought would cause me to die of chagrin, were I not already so near to dying of old age.
Signed,
He whom you have forsaken,
your admirer, your old Russian of Ferney
Catherine answered lightly: “Live, Monsieur, and let us be reconciled, for in any case there is no cause for quarrel between us.… You are so good a Russian that you could not be the enemy of Catherine.” Appeased, Voltaire declared that he acknowledged defeat and “returned to her in chains.”
Voltaire had exercised the greatest intellectual influence on Catherine, and Diderot was the only one of the major philosophes she actually met, but it was in Friedrich Melchoir Grimm that the empress found a lifelong friend. Born a Lutheran in Regensburg in 1723 and educated in Leipzig, Grimm traveled to Paris to make his career. He made his way through the literary salons and became an intimate friend of Diderot’s. In 1754, he took over the Correspondance Littéraire, an exclusive fortnightly cultural newsletter, reporting from Paris on books, poetry, the theater, painting, and sculpture. The fifteen or so subscribers, all crowned heads or princes of the Holy Roman Empire, received their copies through their embassies in Paris, thus avoiding censorship and enabling Grimm to write freely. Once on the throne, Catherine became a subscriber, but her personal acquaintance with Grimm had to wait until September 1773, when he arrived in St. Petersburg—a month before Diderot—for the wedding of Grand Duke Paul to Princess Wilhelmina of Hesse-Darmstadt. Grimm was present as part of the escort for the bride.
Catherine knew Grimm by his reputation and through his newsletter. Six years older than Catherine, he shared many of her characteristics: German origin, French education, ambition, cosmopolitan interests, love of literature, passion for gossip. Beyond these, Grimm may also have appealed to Catherine because of his sound common sense, his discretion combined with wit, and his quiet charm. From September 1773 to April 1774, he was frequently received in private by Catherine in the same kind of setting as Diderot. She invited him to remain in St. Petersburg and go into her service, but he declined, citing his age, ignorance of the Russian language, and unfamiliarity with the Russian court. Nevertheless, when he left for Italy in April, they began a correspondence that continued until Catherine’s last letter in 1796, a month before her death. He returned to St. Petersburg in September 1776 and stayed almost a year, during which time she asked him to head a new commission on public schools. Again, he declined, although he later agreed to serve as her official cultural agent in Paris, managing her artistic and intellectual interests and contacts.
Catherine’s friendship with Grimm became one of the most important relationships in her life. He functioned as a confidant and a sounding board—even a safety valve—in whom she had complete trust. She wrote to him with freedom; she could speak frankly of her personal life, including her thoughts about her lovers. Except for her son, Paul, and, later, her grandchildren, she had no family, and to Grimm alone she could pour out her thoughts and feelings as she might have done with a fond uncle or an older brother.
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The Nakaz
IN 1766, CATHERINE WROTE to Voltaire that she was working on a special project. This was her Nakaz, or Instruction, intended to be a guideline for a complete rewriting of the Russian legal code. If all went well, Catherine believed, it would raise the levels of government administration, of justice, and of tolerance within her empire. She also hoped that it would announce to Europe that a new era, informed by the principles of the Enlightenment, was beginning in Russia.
When Catherine took the throne, the Russian legal code, promulgated in 1649 by Tsar Alexis, the father of Peter the Great, was chaotically obsolete. Since the code had first been issued, thousands of new laws had appeared, often without reference to previous laws on the same subject. There was no complete set of statute books. Imperial decrees by successive rulers conflicted, and ministers and officials issued new laws that contradicted earlier laws without the latter being annulled. The result was that government departments were disorganized, administration throughout the empire was inefficient and corrupt, and failure to define the authority of local officials had led to landowners taking ever greater powers at the expense of the peasantry.
Peter the Great’s long reign (1689–1725) had aggravated this chaos. Peter’s emphasis had been on reform by action; half of his decrees had never been recorded. No successor could have had more respect for the great reforming tsar than Catherine. Peter had made Russia into a European power; he had created a Western capital with access to Europe, launched a navy, mobilized a victorious army, brought women into society, demanded religious tolerance, and promoted the nation’s industry and commerce. But he had died at fifty-two, and in the forty years since his death, lazy and incompetent rulers had made the confusion in Russian law worse. Catherine saw it as her task to clarify and complete what Peter had begun. Having absorbed liberal eighteenth-century political theory, which stressed the power of good laws to change society, Catherine concluded that the remedy for the flaws in her empire would be a new legal code. Because she had reached the throne steeped in the ideas of an enlightened European, she decided that these new laws should be based on Enlightenment principles.
Her plan was to summon a national assembly elected from all of the free social classes and ethnic groups of the empire. She would listen to their complaints and invite them to propose new laws to correct these flaws. Before this assembly gathered, however, Catherine decided that she must provide its members with a set of guiding principles upon which she wished the new laws to be founded. The result was her Nakaz, published under the full title Instruction of Her Imperial Majesty Catherine the Second for the Commission Charged with Preparing a Project of a New Code of Laws. It was the work that Catherine considered the most significant intellectual achievement of her life and her greatest contribution to Russia.
She began working on the Nakaz in January 1765 and devoted two to three hours a day to it for two years. The document was published on July 30, 1767, and is, in the view of Isabel de Madariaga, the preeminent historian of Catherine’s Russia, “one of the most remarkable political treatises ever compiled and published by a reigning sovereign.” In 526 articles, grouped into twenty chapters, she presented her view of the nature of the Russian state and how it should be governed. She began with Locke’s belief that in an ordered society, law and freedom were necessary to one another, since the latter could not exist without the former. She drew heavily from Montesquieu’s The Spirit of Law, published in 1748, which analyzed the structure of societies and the political rights of men in their relationship to the state. Of the total of 526 articles, 294 were taken or adapted from Montesquieu. She also drew 108 articles from the Italian jurist and legal scholar Cesare Beccaria, whose Essay on Crimes and Punishment had just been published in 1764. This work was a passionate attack on the relationship between crime and punishment in most states of contempo
rary Europe. Beccaria declared that the reform of the criminal, rather than his punishment, should be the purpose of laws, justice, and penal incarceration. Above all, Beccaria was revolted by the near-universal use of torture. Catherine, impressed by this work, immediately invited the author to come to Russia. Beccaria chose to stay in Milan.
Catherine’s Nakaz deals with an immense range of political, judicial, social, and economic questions. It discusses what Russia was at that moment, and what it should be; how society ought to be organized, and how government and the administration of justice ought to be conducted. Her tone was that of a teacher rather than an autocrat. Her preamble reminded delegates and readers that the Christian religion teaches people to do good to one another whenever possible. She expressed the belief that every man wished to see his country happy, glorious, tranquil, and safe, and that people wished to live under laws that protected but did not oppress them. From these opinions and principles, she proceeded to what she believed were the basic facts about her own empire. “Russia is a European state,” she declared, meaning with this statement to eliminate the Russian’s traditional sense of geographical and cultural isolation, as well as the disdain of Europeans who believed that Russia was only a remote, primitive backwater. From there, she moved directly to an explanation of the need for absolutism in Russia. The sovereign was absolute, she said, “for there is no authority but that which centers in his single person that can act with a vigor proportionate to such a vast dominion.” Any other form of government risked weakness.
Catherine the Great Page 42