The time came in eight or ten days, when I was beginning to think she had had enough of me, for she had seen me without summoning me to speak to her.
She began by saying what I desired should be done was done already.
"All the letters sent to foreign countries and all the important State records are marked with both dates."
"But I must point out to your majesty that by the end of the century the difference will be of twelve days, not eleven."
"Not at all; we have seen to that. The last year of this century will not be counted as a leap year. It is fortunate that the difference is one of eleven days, for as that is the number which is added every year to the epact our epacts are almost the same. As to the celebration of Easter, that is a different question. Your equinox is on March the 21st, ours on the l0th, and the astronomers say we are both wrong; sometimes it is we who are wrong and sometimes you, as the equinox varies. You know you are not even in agreement with the Jews, whose calculation is said to be perfectly accurate;
and, in fine, this difference in the time of celebrating Easter does not disturb in any way public order or the progress of the Government."
"Your majesty's words fill me with admiration, but the Festival of Christmas----"
"I suppose you are going to say that we do not celebrate Christmas in the winter solstice as should properly be done. We know it, but it seems to me a matter of no account. I would rather bear with this small mistake than grievously afflict vast numbers of my subjects by depriving them of their birthdays. If I did so, there would be no open complaints uttered, as that is not the fashion in Russia; but they would say in secret that I was an Atheist, and that I disputed the infallibility of the Council of Nice. You may think such complaints matter for laughter, but I do not, for I have much more agreeable motives for amusement."
The czarina was delighted to mark my surprise. I did not doubt for a moment that she had made a special study of the whole subject.
M. Alsuwieff told me, a few days after, that she had very possibly read a little pamphlet on the subject, the statements of which exactly coincided with her own. He took care to add, however, that it was very possible her highness was profoundly learned on the matter, but this was merely a courtier's phrase.
What she said was spoken modestly and energetically, and her good humour and pleasant smile remained unmoved throughout. She exercised a constant self-control over herself, and herein appeared the greatness of her character, for nothing is more difficult. Her demeanour, so different from that of the Prussian king, shewed her to be the greater sovereign of the two; her frank geniality always gave her the advantage, while the short, curt manners of the king often exposed him to being made a dupe. In an examination of the life of Frederick the Great, one cannot help paying a deserved tribute to his courage, but at the same time one feels that if it had not been for repeated turns of good fortune he must have succumbed, whereas Catherine was little indebted to the favours of the blind deity. She succeeded in enterprises which, before her time, would have been pronounced impossibilities, and it seemed her aim to make men look upon her achievements as of small account.
I read in one of our modern journals, those monuments of editorial self-conceit, that Catherine the Great died happily as she had lived.
Everybody knows that she died suddenly on her close stool. By calling such a death happy, the journalist hints that it is the death he himself would wish for. Everyone to his taste, and we can only hope that the editor may obtain his wish; but who told this silly fellow that Catherine desired such a death? If he regards such a wish as natural to a person of her profound genius I would ask who told him that men of genius consider a sudden death to be a happy one? Is it because that is his opinion, and are we to conclude that he is therefore person of genius? To come to the truth we should have to interrogate the late empress, and ask her some such question as:
"Are you well pleased to have died suddenly?"
She would probably reply:
"What a foolish question! Such might be the wish of one driven to despair, or of someone suffering from a long and grievous malady.
Such was not my position, for I enjoyed the blessings of happiness and good health; no worse fate could have happened to me. My sudden death prevented me from concluding several designs which I might have brought to a successful issue if God had granted me the warning of a, slight illness. But it was not so; I had to set out on the long journey at a moment's notice, without the time to make any preparations. Is my death any the happier from my not foreseeing it?
Do you think me such a coward as to dread the approach of what is common to all? I tell you that I should have accounted myself happy if I had had a respite of but a day. Then I should not complain of the Divine justice."
"Does your highness accuse God of injustice, then?"
"What boots it, since I am a lost soul? Do you expect the damned to acknowledge the justice of the decree which has consigned them to eternal woe?"
"No doubt it is a difficult matter, but I should have thought that a sense of the justice of your doom would have mitigated the pains of it."
"Perhaps so, but a damned soul must be without consolation for ever."
"In spite of that there are some philosophers who call you happy in your death by virtue of its suddenness."
"Not philosophers, but fools, for in its suddenness was the pain and woe."
"Well said; but may I ask your highness if you admit the possibility of a happy eternity after an unhappy death, or of an unhappy doom after a happy death?"
"Such suppositions are inconceivable. The happiness of futurity lies in the ecstasy of the soul in feeling freed from the trammels of matter, and unhappiness is the doom of a soul which was full of remorse at the moment it left the body. But enough, for my punishment forbids my farther speech."
"Tell me, at least, what is the nature of your punishment?"
