TWO:The principal companions of Frederick at Reinsberg were gay, pleasure-loving men. Among them were Major Keyserling, a thoughtless young man, full of vivacity, and of very agreeable manners; and M. Jordan, a French young gentleman, formerly a168 preacher, very amiable, and an author of considerable note. M. Jordan was devotedly attached to the prince, and continued so through life. He gives the following testimony to the good qualities of Frederick:
FORE:
FORE:Frederick, having regained Silesia, was anxious for peace. He wrote a polite letter to Maria Theresa, adroitly worded, so as to signify that desire without directly expressing it. The empress queen, disheartened by the disasters of Rossbach and Leuthen, was rather inclined to listen to such suggestions; but the Duchess448 of Pompadour verified the adage that hell has no fury like a woman scorned. She governed the wretched Louis XV., and through him governed France. In her intense personal exasperation against Frederick she would heed no terms of compromise, and infused new energy into all warlike operations. Large subsidies were paid by France to Austria, Sweden, and Russia, to prepare for the campaign of 1758.
FORE:All Frankfort was excited by these events. The renown of Voltaire as a philosopher, a poet, and as the friend of Frederick, filled Europe. His eccentricities were the subject of general remark. The most distinguished men, by birth and culture, had paid him marked attention during his brief compulsory sojourn in Frankfort. Having arrived at The Billy-Goat, his conduct, according to the report of M. Freytag, was that of a madman, in which attempted flight, feigned vomitings, and a cocked pistol took part. The account which Voltaire gave of these events is now universally pronounced to be grossly inaccurate.The field of Leuthenfor so this battle-field was calledwas a vast undulating plain or rolling prairie, extending for miles in all directions. One or two brooks flowed sluggishly through it. Here and there were expanses of marsh which neither horse nor foot could traverse. A few scraggy firs dotted the dreary landscape,441 and there were also a few hamlets of peasants huts scattered around. Frederick concealed his movements as much as possible behind the undulations, and succeeded in deceiving the Austrians into the belief that he was to make an attack upon their right wing. The Austrian officers, on windmills and in church belfries, were eagerly scrutinizing his man?uvres. Deceived into the conviction that their right wing was menaced, they impetuously pushed forward large re-enforcements of horse to the support of the presumed point of attack. Thus the left wing was weakened.
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TWO:Frederick was now in imminent danger of being assailed by a coalition of Austria, Russia, Poland, and England. Indeed, it was by no means certain that France might not also join the alliance. All this was the result of Fredericks great crime in wresting Silesia from Austria. Such was the posture of affairs when, in the summer of 1755, Frederick decided to take a trip into Holland incognito. He disguised himself with a black wig, and assumed the character of a musician of the King of Poland. At Amsterdam he embarked for Utrecht in the common passage-boat. The king mingled with the other passengers without any one suspecting his rank. There chanced to be in the boat a young Swiss gentleman, Henry de Catt, twenty-seven years of age. He was a teacher, taking a short tour for recreation. He gives the following account of his interview with the king, whom, at the time, he had no reason to suppose was other than an ordinary passenger. We give the narrative in his own words:It is perhaps not strange that Frederick should have imbibed a strong feeling of antipathy to Christianity. In his fathers life he had witnessed only its most repulsive caricature. While making the loudest protestations of piety, Frederick William, in his daily conduct, had manifested mainly only every thing that is hateful and of bad report. Still, it is quite evident that Frederick was not blind to the distinction between the principles of Christianity as taught by Jesus and developed in his life, and the conduct of those who, professing his name, trampled those principles beneath their feet. In one of his letters to Voltaire, dated Cirey, August 26, 1736, Frederick wrote: