the end a faint coming upon the Queen, which was what terminated her life, I threw myself on my knees at the other side of her bed, the curtains of which were open; and I called to God with a loud voice, 'That He would rank his angels round this great Princess, to guard her from the insults of Satan; that He would have pity on her soul; that He would wash her with the blood of Jesus Christ her heavenly Spouse; that, having forgiven her all her sins, He would receive her to his glory.' And in that moment she expired." [Erman, p. 242.]—Age thirty-six and some months. Only Daughter of Electress Sophie; and Father's Mother of Frederick the Great.
She was, in her time, a highly distinguished woman; and has left, one may say, something of her likeness still traceable in the Prussian Nation, and its form of culture, to this day. Charlottenburg (Charlotte's-town, so called by the sorrowing Widower), where she lived, shone with a much-admired French light under her presidency—French essentially, Versaillese, Sceptico-Calvinistic, reflex and direct—illuminating the dark North; and indeed has never been so bright since. The light was not what we can call inspired; lunar rather, not of the genial or solar kind: but, in good truth, it was the best then going; and Sophie Charlotte, who was her Mother's daughter in this as in other respects, had made it her own. They were deep in literature, these two Royal Ladies; especially deep in French theological polemics, with a strong leaning to the rationalist side.
They had stopped in Rotterdam once, on a certain journey homewards from Flanders and the Baths of Aix-la-Chapelle, to see that admirable sage, the doubter Bayle. Their sublime messenger roused the poor man, in his garret there, in the Bompies—after dark: but he had a headache that night; was in bed, and could not come. He followed them next day; leaving his paper imbroglios, his historical, philosophical, anti-theological marine-stores; and suspended his never-ending scribble, on their behalf;—but would not accept a pension, and give it up. [Erman, pp. 111, 112. Date is 1700 (late in the autumn probably).]
They were shrewd, noticing, intelligent and lively women; persuaded that there was some nobleness for man beyond what the tailor imparts to him; and even very eager to discover it, had they known how. In these very days, while our little Friedrich at Berlin lies in his cradle, sleeping most of his time, sage Leibnitz, a rather weak but hugely ingenious old gentleman, with bright eyes and long nose, with vast black peruke and bandy legs, is seen daily in the Linden Avenue at Hanover (famed Linden Alley, leading from Town Palace to Country one, a couple of miles long, rather disappointing when one sees it), daily driving or walking towards Herrenhausen, where the Court, where the old Electress is, who will have a touch of dialogue with him to diversify her day. Not very edifying dialogue, we may fear; yet once more, the best that can be had in present circumstances. Here is some lunar reflex of Versailles, which is a polite court; direct rays there are from the oldest written Gospels and the newest; from the great unwritten Gospel of the Universe itself; and from one's own real effort, more or less devout, to read all these aright. Let us not condemn that poor French element of Eclecticism, Scepticism, Tolerance, Theodicea, and Bayle of the Bompies versus the College of Saumur. Let us admit that it was profitable, at least that it was inevitable; let us pity it, and be thankful for it, and rejoice that we are well out of it. Scepticism, which is there beginning at the very top of the world-tree, and has to descend through all the boughs with terrible results to mankind, is as yet pleasant, tinting the leaves with fine autumnal red.
Sophie Charlotte partook of her Mother's tendencies; and carried them with her to Berlin, there to be expanded in many ways into ampler fulfilment. She too had the sage Leibnitz often with her, at Berlin; no end to her questionings of him; eagerly desirous to draw water from that deep well—a wet rope, with cobwebs sticking to it, too often all she got; endless rope, and the bucket never coming to view. Which, however, she took patiently, as a thing according to Nature. She had her learned Beausobres and other Reverend Edict-of-Nantes gentlemen, famed Berlin divines; whom, if any Papist notability, Jesuit ambassador or the like, happened to be there, she would set disputing with him, in the Soiree at Charlottenburg. She could right well preside over such a battle of the Cloud-Titans, and conduct the lightnings softly, without explosions. There is a pretty and very characteristic Letter of hers, still pleasant to read, though turning on theologies now fallen dim enough; addressed to Father Vota, the famous Jesuit, King's-confessor, and diplomatist, from Warsaw, who had been doing his best in one such rencontre before her Majesty (date March, 1703)—seemingly on a series of evenings, in the intervals of his diplomatic business; the Beausobre champions being introduced to him successively, one each evening, by Queen Sophie Charlotte. To all appearance the fencing had been keen; the lightnings in need of some dexterous conductor. Vota, on his way homeward, had written to apologize for the sputterings of fire struck out of him in certain pinches of the combat; says, It was the rough handling the Primitive Fathers got from these Beausobre gentlemen, who indeed to me, Vota in person, under your Majesty's fine presidency, were politeness itself, though they treated the Fathers so ill. Her Majesty, with beautiful art, in this Letter, smooths the raven plumage of Vota;—and, at the same time, throws into him, as with invisible needle-points, an excellent dose of acupuncturation, on the subject of the Primitive Fathers and the Ecumenic Councils, on her own score. Let us give some Excerpt, in condensed state:—
"How can St. Jerome, for example, be a key to Scripture?" she insinuates; citing from Jerome this remarkable avowal of his method of composing books; "especially of his method in that Book, Commentary on the Galatians, where he accuses both Peter and Paul of simulation and even of hypocrisy. The great St. Augustine has been charging him with this sad fact," says her Majesty, who gives chapter and verse; ["Epist. 28*, edit. Paris." And Jerome's answer, "Ibid. Epist. 76*."] "and Jerome answers: 'I followed the Commentaries of Origen, of'"—five or six different persons, who turned out mostly to be heretics before Jerome had quite done with them in coming years!—"'And to confess the honest truth to you,' continues Jerome, 'I read all that; and after having crammed my head with a great many things, I sent for my amanuensis, and dictated to him now my own thoughts, now those of others, without much recollecting the order, nor sometimes the words, nor even the sense.' In another place (in the Book itself farther on [ "Commentary on the Galatians, chap. iii."]), he says: 'I do not myself write; I have an amanuensis, and I dictate to him what comes into my mouth. If I wish to reflect a little, to say the thing better or a better thing, he knits his brows, and the whole look of him tells me sufficiently that he cannot endure to wait.'"—Here is a sacred old gentleman, whom it is not safe to depend on for interpreting the Scriptures, thinks her Majesty; but does not say so, leaving Father Vota to his reflections.
Then again, coming to Councils, she quotes St. Gregory Nazianzen upon him; who is truly dreadful in regard to Ecumenic Councils of the Church—and indeed may awaken thoughts of Deliberative Assemblies generally, in the modern constitutional mind. "He says, [ "Greg. Nazian. de Vita sua." ] No Council ever was successful; so many mean human passions getting into conflagration there; with noise, with violence and uproar, 'more like those of a tavern or still worse place,'—these are his words. He, for his own share, had resolved to avoid all such 'rendezvousing of the Geese and Cranes, flocking together to throttle and tatter one another in that sad manner.' Nor had St. Theodoret much opinion of the Council of Nice, except as a kind of miracle. 'Nothing good to be expected from Councils,' says he, 'except when God is pleased to interpose, and destroy the machinery of the Devil.'"
—With more of the like sort; all delicate, as invisible needle-points, in her Majesty's hand. [Letter undated (datable "Lutzelburg, March, 1708,") is to be found entire, with all its adjuncts, in Erman, pp. 246–255. It was subsequently translated by Toland, and published here, as an excellent Polemical Piece—entirely forgotten in our time ( A Letter against Popery by Sophia Charlotte, the late Queen of Prussia: Being, &c. &c. London, 1712). But the finest Duel of all was probably that between Beausobre and Toland himself (reported by Beausobre, in something of a crowing manner, in Erman, pp. 203–241, "October, 1701"), of which Toland makes no mention anywhere.] What is Father Vota to say?—The modern reader looks through these chinks into a strange old scene, the stuff of it fallen obsolete, the spirit of it not, nor worthy to fall.
These were Sophie Charlotte's reunions; very charming in their time. At which how joyful
