Blackwood's Edinburgh Magazine, Volume 68, No. 421, November 1850. Various

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      The true value of history consists in developing principles. Memoirs and biographies, the anecdotes of vigorous minds, and the narratives of leading events, all have their obvious value; but history has a distinction of its own. It is more than a tissue of striking recollections; it is superior to a fine arrangement of facts; it is the spirit of great facts, a system displaying the science of influential things.

      Events are, of course, its material, but it is only as the materials of architecture furnish the means of erecting the palace or the temple: the mind of the architect must supply the beauty and grandeur of the edifice. Without that constructive genius, history is only a compilation.

      It is certainly in no superstition, that we strongly incline to account for the rise of Prussia in the necessity of a protection for Protestantism in Northern Germany. The whole tenor of its annals substantiates the conception. Prussia, at an early period, felt a singular sympathy with the Protestantism of Germany. The especial scene of persecution was Poland, where neither royal compact nor popular declaration was able to secure the faith of the Scriptures from the outrages of Romanism. The Treaty of Oliva, in 1660, had, like the Edict of Nantes, been the charter of Protestantism; but, like the Edict, it had been broken, and the life of the Polish Protestant was a scene of suffering. The "Great Elector" had signalised his Christianity, and perhaps raised his country, by giving protection to the sufferers. His descendant, Frederick-William, followed his honourable example. When the Starost Umruh, in 1715, was sentenced to have his tongue cut out, and to be beheaded, for his Protestant opinions, he fled to Prussia, and was protected by Frederick-William. The Diet of Grodno commenced a persecution by declaring the Polish Protestants to have forfeited both their civil and religious privileges. Frederick-William answered this act of infidelity and tyranny by a royal remonstrance to the diet, and by a letter to the King of England, advocating the persecuted cause. In the Treaty of Stockholm, in 1720, he inserted a stipulation, binding the Swedish Government to make common cause with the Protestants of Germany. In Western Germany, persecution had long exhibited its irrational policy, and exercised its cruel power. At Heidelberg, Popish advisers and confessors had poisoned the mind of the Elector, and acts of violence had taken place. The Protestants, in their distress, applied to Prussia. The King, in conjunction with the British monarch, and the Elector of Hesse, adopted their defence; issuing, at the same time, the effective menace that, if the persecution in the Palatinate were not stopped, he would shut up every Romish chapel, convent, and institution, and sequestrate every dollar of their revenue in Prussia, while the persecution lasted.

      The same impulse acted throughout the century. Frederick II. was an infidel: the national policy continued unchanged. As a Voltairist, he was an ostentatious advocate of toleration, which, though in both Frederick and his teacher the work of the scoffer, yet produced the effect of forbidding all religious tyranny. Even the war for the possession of Silesia, though difficult to be explained in its question of right, had the result of weakening the Popish influence in Germany. Maria-Theresa was the prop of Popery, while Frederick II. was universally regarded as the champion of Protestantism; and his final success, by enfeebling the supremacy of the empress, showed that a kingdom of Protestantism possessed the means of resisting an empire of Popery hitherto supposed irresistible. If Prussia had been crushed in that contest, the prestige of Popery would again have risen to its old height in Germany, Protestantism would unquestionably have felt the blow to its foundations, and the probable consequence would have been to throw the Continent at the feet of Rome.

      Frederick the Great was born on the 24th of January 1712, in the palace at Berlin. At his baptism, the sponsors were at least sufficiently numerous and stately; they were the Emperor Charles VI., the Dowager-empress, the Czar Peter, the States-general of Holland, the Canton of Berne, the Electant Prince of Hanover, and the Dowager-duchess of Mecklenburg.

      Frederick was born Prince of Prussia and Orange; but after the cession of Orange to France, by the Peace of Utrecht, the name was given up, though the Crown of Prussia retained the title and the arms.

      The popular feeling, on this occasion, was connected with a simple yet curious circumstance. An American Aloe, which had been forty-four years in the royal garden, suddenly threw out a profusion of blossoms. Thousands flocked to see this fine production of nature, which, on a stem thirty-one feet high, exhibited 7277 blossoms! The multitude gave it an almost mystic meaning, and conceived the plant (which, in all this profusion of beauty, was decaying) to be emblematic of the failing health of the old king, and the new prospects of honour under his grandson. Poems and pictures of the Aloe were spread through the kingdom. The omen was as imaginative as one of the poetic superstitions of Greece, and the imagination was realised.

      The education of the future possessor of a sceptre is an important topic. In Germany the education of the higher orders generally embraces a sort of encyclopædia of accomplishments. The young heir to the throne thus learned music and painting, in addition to mathematics and languages. In music he became a proficient, and with his favourite instrument, the flute, could sustain his part in an orchestra. But, the chief object of his education, as that of all the German princes, being military, he learned all of the art of war that could be taught; the perfection of the art he was yet to learn in the field, and give evidence of his acquirement only in his memorable victories.

      One misfortune of this education possessed and perverted him through life. Germany was, in literature, but a province of France. The licentiousness of French sentiment had tempted the rising generation to abandon the manly feelings of the Reformers. It is to the honour of our country that the principles of true religion, like those of true liberty, then found their defence within her borders; and in the existing, and still darker, period of German infidelity, the battle is still fought by the theology of England.

      Adversity seems essential to the education of all great princes. Frederick was not without his share of this stern pupillage. The eccentricities of his royal father, his own waywardness, and the roughness of court discipline, produced continual collisions in the royal family, and the prince remained for some years in a kind of honourable exile from Berlin. During this period, however, he cultivated his powerful understanding to its height; but made the singular mistake of believing that he was born for a hermit, a sentimentalist, and a writer of French verses. In this fantastic spirit, he gave his immediate friends names from Greece and Rome; and was surrounded by Hephæstion, Diophanes, Cæsarion, and Quintus Icilius. Even the place of his retirement, Rheinsberg, was transformed into Remusberg, to meet a tradition that Remus was not killed by Romulus, but, flying from Rome, had settled in the spot which was afterwards to teach sentiment and solitude to the Prince of Prussia.

      Those are traits worth remembering in the history of human nature. Who could have conceived the most daring of warriors, the most subtle of politicians, and the most ambitious of kings, in the writer of letters such as these? —

      "My house, indeed, is not a place for those who are fond of noisy pleasures; but are not tranquillity, quiet, and the search for truth, to be preferred to the giddy and turbulent diversions of this world?

      "On the 25th I am going to Amaltheu, my beloved garden at Ruppin. I am quite impatient to see again my vines, my cherries, and my melons; there, free from all useless cares, I shall live entirely for myself. My whole soul is now intent on philosophy. It renders me incomparable services, and I am deeply indebted to it. My spirit is less agitated by impetuous emotions. I repress the first working of my passions, and I never make a choice until I have maturely considered it."

      All his letters are in the same strain of studious quiet, of steady self-control, and of systematic love of retirement. He sometimes even turns enthusiast, and he thus writes to Voltaire, then known chiefly as the author of the Henriade– (his worse celebrity, as the impugner of all religion, was still at a distance.) In a letter, in 1738, he addresses the Frenchman in this rapturous effusion: —

      "At Rheinsberg, to be perfectly happy, we want only a Voltaire. But, СКАЧАТЬ