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Reload Credits Full Screen Embed this game. If the Emperor comes to Dux, I shall kill myself. When I do not sleep I dream, and when I am tired of dreaming I blacken paper, then I read, and most often reject all that my pen has vomited.
At Dux, on getting out of bed on 13th October , day dedicated to St. Lucy, memorable in my too long life.
Rome, Then there are a number of more or less complete manuscripts of some extent. We come now to the documents directly relating to the Memoirs, and among these are several attempts at a preface, in which we see the actual preface coming gradually into form.
Some of these have been printed in Le Livre, It is written on paper similar to that on which the Memoirs are written; the pages are numbered ; and though it is described as Extrait, it seems to contain, at all events, the greater part of the missing chapters to which I have already referred, Chapters IV.
In this manuscript we find Armeline and Scolastica, whose story is interrupted by the abrupt ending of Chapter III. VII, Chapter IX. I am inclined to explain it by the fact that the case in which I found this manuscript contains some papers not relating to Casanova.
Probably, those who looked into this case looked no further. I have told Herr Brockhaus of my discovery, and I hope to see Chapters IV.
Readers of the Memoirs will remember the duel at Warsaw with Count Branicki in vol. In this manuscript Casanova always refers to her as La Casacci; La Catai is evidently one of M.
In turning over another manuscript, I was caught by the name Charpillon, which every reader of the Memoirs will remember as the name of the harpy by whom Casanova suffered so much in London, in It is written in a tone of great indignation.
One still sees the seals on the backs of many of the letters, on paper which has slightly yellowed with age, leaving the ink, however, almost always fresh.
They come from Venice, Paris, Rome, Prague, Bayreuth, The Hague, Genoa, Fiume, Trieste, etc. Many are letters from women, some in beautiful handwriting, on thick paper; others on scraps of paper, in painful hands, ill-spelt.
Some are in French, more in Italian. These letters from women are in some confusion, and are in need of a good deal of sorting over and rearranging before their full extent can be realised.
Thus I found letters in the same handwriting separated by letters in other handwritings; many are unsigned, or signed only by a single initial; many are undated, or dated only with the day of the week or month.
Instead of doing so he allows Esther to read them, intending to burn them afterwards. But, however this may be, I was fortunate enough to find the set of letters which I was most anxious to find the letters from Henriette, whose loss every writer on Casanova has lamented.
She related to me in turn, in some forty letters, all the history of her life. If she dies before me, I shall add these letters to these Memoirs; but to-day she is still alive, and always happy, though now old.
They are remarkably charming, written with a mixture of piquancy and distinction; and I will quote the characteristic beginning and end of the last letter I was able to find.
Even if I were damned I should still be your most devoted friend, Henriette de Schnetzmann. How many more discreet and less changing lovers have had the quality of constancy in change, to which this life-long correspondence bears witness?
Does it not suggest a view of Casanova not quite the view of all the world? To me it shows the real man, who perhaps of all others best understood what Shelley meant when he said:.
But, though the letters from women naturally interested me the most, they were only a certain proportion of the great mass of correspondence which I turned over.
Another bundle contains one hundred and seventy-two letters from Count Lamberg. In the Memoirs Casanova says, referring to his visit to Augsburg at the end of I used to spend my evenings in a very agreeable manner at the house of Count Max de Lamberg, who resided at the court of the Prince-Bishop with the title of Grand Marshal.
What particularly attached me to Count Lamberg was his literary talent. A first-rate scholar, learned to a degree, he has published several much esteemed works.
I carried on an exchange of letters with him which ended only with his death four years ago in It is with this year that the letters I have found begin: they end with the year of his death, The only letters in the whole collection that have been published are those from the Prince de Ligne and from Count Koenig.
The copious manuscripts at Dux show us how persistently he was at work on a singular variety of subjects, in addition to the Memoirs, and to the various books which he published during those years.
His mental activity, up to the age of seventy-three, is as prodigious as the activity which he had expended in living a multiform and incalculable life.
As in life everything living had interested him so in his retirement from life every idea makes its separate appeal to him; and he welcomes ideas with the same impartiality with which he had welcomed adventures.
Passion has intellectualised itself, and remains not less passionate. He wishes to do everything, to compete with every one; and it is only after having spent seven years in heaping up miscellaneous learning, and exercising his faculties in many directions, that he turns to look back over his own past life, and to live it over again in memory, as he writes down the narrative of what had interested him most in it.
But if ever a book was written for the pleasure of writing it, it was this one; and an autobiography written for oneself is not likely to be anything but frank.
I have only summarised in this article the most important confirmations of his exact accuracy in facts and dates; the number could be extended indefinitely.
In the manuscripts we find innumerable further confirmations; and their chief value as testimony is that they tell us nothing which we should not have already known, if we had merely taken Casanova at his word.
But it is not always easy to take people at their own word, when they are writing about themselves; and the world has been very loth to believe in Casanova as he represents himself.
It has been specially loth to believe that he is telling the truth when he tells us about his adventures with women. But the letters contained among these manuscripts shows us the women of Casanova writing to him with all the fervour and all the fidelity which he attributes to them; and they show him to us in the character of as fervid and faithful a lover.
In every fact, every detail, and in the whole mental impression which they convey, these manuscripts bring before us the Casanova of the Memoirs.
As I seemed to come upon Casanova at home, it was as if I came upon old friend, already perfectly known to me, before I had made my pilgrimage to Dux.
A series of adventures wilder and more fantastic than the wildest of romances, written down with the exactitude of a business diary; a view of men and cities from Naples to Berlin, from Madrid and London to Constantinople and St.
He who opens these wonderful pages is as one who sits in a theatre and looks across the gloom, not on a stage-play, but on another and a vanished world.
The curtain draws up, and suddenly a hundred and fifty years are rolled away, and in bright light stands out before us the whole life of the past; the gay dresses, the polished wit, the careless morals, and all the revel and dancing of those merry years before the mighty deluge of the Revolution.
Venice gives place to the assembly rooms of Mrs. Cornely and the fast taverns of the London of ; we pass from Versailles to the Winter Palace of St.
Petersburg in the days of Catherine, from the policy of the Great Frederick to the lewd mirth of strolling-players, and the presence-chamber of the Vatican is succeeded by an intrigue in a garret.
It is indeed a new experience to read this history of a man who, refraining from nothing, has concealed nothing; of one who stood in the courts of Louis the Magnificent before Madame de Pompadour and the nobles of the Ancien Regime, and had an affair with an adventuress of Denmark Street, Soho; who was bound over to keep the peace by Fielding, and knew Cagliostro.
And not only are the Memoirs a literary curiosity; they are almost equally curious from a bibliographical point of view.
The manuscript was written in French and came into the possession of the publisher Brockhaus, of Leipzig, who had it translated into German, and printed.
From this German edition, M. Aubert de Vitry re-translated the work into French, but omitted about a fourth of the matter, and this mutilated and worthless version is frequently purchased by unwary bibliophiles.
In the year , however, Brockhaus, in order presumably to protect his property, printed the entire text of the original MS. Only a few copies sent out for presentation or for review are known to have escaped, and from one of these rare copies the present translation has been made and solely for private circulation.
I will begin with this confession: whatever I have done in the course of my life, whether it be good or evil, has been done freely; I am a free agent.
The doctrine of the Stoics or of any other sect as to the force of Destiny is a bubble engendered by the imagination of man, and is near akin to Atheism.
I not only believe in one God, but my faith as a Christian is also grafted upon that tree of philosophy which has never spoiled anything. I believe in the existence of an immaterial God, the Author and Master of all beings and all things, and I feel that I never had any doubt of His existence, from the fact that I have always relied upon His providence, prayed to Him in my distress, and that He has always granted my prayers.
Despair brings death, but prayer does away with despair; and when a man has prayed he feels himself supported by new confidence and endowed with power to act.
As to the means employed by the Sovereign Master of human beings to avert impending dangers from those who beseech His assistance, I confess that the knowledge of them is above the intelligence of man, who can but wonder and adore.
Our ignorance becomes our only resource, and happy, truly happy; are those who cherish their ignorance! Therefore must we pray to God, and believe that He has granted the favour we have been praying for, even when in appearance it seems the reverse.
As to the position which our body ought to assume when we address ourselves to the Creator, a line of Petrarch settles it:. Man is free, but his freedom ceases when he has no faith in it; and the greater power he ascribes to faith, the more he deprives himself of that power which God has given to him when He endowed him with the gift of reason.
When we use it with a spirit of humility and justice we are certain to please the Giver of that precious gift. God ceases to be God only for those who can admit the possibility of His non-existence, and that conception is in itself the most severe punishment they can suffer.
Man is free; yet we must not suppose that he is at liberty to do everything he pleases, for he becomes a slave the moment he allows his actions to be ruled by passion.
The man who has sufficient power over himself to wait until his nature has recovered its even balance is the truly wise man, but such beings are seldom met with.
The reader of these Memoirs will discover that I never had any fixed aim before my eyes, and that my system, if it can be called a system, has been to glide away unconcernedly on the stream of life, trusting to the wind wherever it led.
How many changes arise from such an independent mode of life! My success and my misfortunes, the bright and the dark days I have gone through, everything has proved to me that in this world, either physical or moral, good comes out of evil just as well as evil comes out of good.
My errors will point to thinking men the various roads, and will teach them the great art of treading on the brink of the precipice without falling into it.
It is only necessary to have courage, for strength without self-confidence is useless. I have often met with happiness after some imprudent step which ought to have brought ruin upon me, and although passing a vote of censure upon myself I would thank God for his mercy.
But, by way of compensation, dire misfortune has befallen me in consequence of actions prompted by the most cautious wisdom. This would humble me; yet conscious that I had acted rightly I would easily derive comfort from that conviction.
In spite of a good foundation of sound morals, the natural offspring of the Divine principles which had been early rooted in my heart, I have been throughout my life the victim of my senses; I have found delight in losing the right path, I have constantly lived in the midst of error, with no consolation but the consciousness of my being mistaken.
Therefore, dear reader, I trust that, far from attaching to my history the character of impudent boasting, you will find in my Memoirs only the characteristic proper to a general confession, and that my narratory style will be the manner neither of a repenting sinner, nor of a man ashamed to acknowledge his frolics.
They are the follies inherent to youth; I make sport of them, and, if you are kind, you will not yourself refuse them a good-natured smile.
You will be amused when you see that I have more than once deceived without the slightest qualm of conscience, both knaves and fools. As to the deceit perpetrated upon women, let it pass, for, when love is in the way, men and women as a general rule dupe each other.
But on the score of fools it is a very different matter. I always feel the greatest bliss when I recollect those I have caught in my snares, for they generally are insolent, and so self-conceited that they challenge wit.
We avenge intellect when we dupe a fool, and it is a victory not to be despised for a fool is covered with steel and it is often very hard to find his vulnerable part.
In fact, to gull a fool seems to me an exploit worthy of a witty man. I have felt in my very blood, ever since I was born, a most unconquerable hatred towards the whole tribe of fools, and it arises from the fact that I feel myself a blockhead whenever I am in their company.
I am very far from placing them in the same class with those men whom we call stupid, for the latter are stupid only from deficient education, and I rather like them.
I have met with some of them—very honest fellows, who, with all their stupidity, had a kind of intelligence and an upright good sense, which cannot be the characteristics of fools.
They are like eyes veiled with the cataract, which, if the disease could be removed, would be very beautiful. Dear reader, examine the spirit of this preface, and you will at once guess at my purpose.
I have written a preface because I wish you to know me thoroughly before you begin the reading of my Memoirs. I have written the history of my life, and I have a perfect right to do so; but am I wise in throwing it before a public of which I know nothing but evil?
No, I am aware it is sheer folly, but I want to be busy, I want to laugh, and why should I deny myself this gratification? An ancient author tells us somewhere, with the tone of a pedagogue, if you have not done anything worthy of being recorded, at least write something worthy of being read.
It is a precept as beautiful as a diamond of the first water cut in England, but it cannot be applied to me, because I have not written either a novel, or the life of an illustrious character.
Worthy or not, my life is my subject, and my subject is my life. I have lived without dreaming that I should ever take a fancy to write the history of my life, and, for that very reason, my Memoirs may claim from the reader an interest and a sympathy which they would not have obtained, had I always entertained the design to write them in my old age, and, still more, to publish them.
I have reached, in , the age of three-score years and twelve; I can not say, Vixi, and I could not procure a more agreeable pastime than to relate my own adventures, and to cause pleasant laughter amongst the good company listening to me, from which I have received so many tokens of friendship, and in the midst of which I have ever lived.
To enable me to write well, I have only to think that my readers will belong to that polite society:. Should there be a few intruders whom I can not prevent from perusing my Memoirs, I must find comfort in the idea that my history was not written for them.
By recollecting the pleasures I have had formerly, I renew them, I enjoy them a second time, while I laugh at the remembrance of troubles now past, and which I no longer feel.
A member of this great universe, I speak to the air, and I fancy myself rendering an account of my administration, as a steward is wont to do before leaving his situation.
For my future I have no concern, and as a true philosopher, I never would have any, for I know not what it may be: as a Christian, on the other hand, faith must believe without discussion, and the stronger it is, the more it keeps silent.
I know that I have lived because I have felt, and, feeling giving me the knowledge of my existence, I know likewise that I shall exist no more when I shall have ceased to feel.
Should I perchance still feel after my death, I would no longer have any doubt, but I would most certainly give the lie to anyone asserting before me that I was dead.
The history of my life must begin by the earliest circumstance which my memory can evoke; it will therefore commence when I had attained the age of eight years and four months.
Before that time, if to think is to live be a true axiom, I did not live, I could only lay claim to a state of vegetation.
The mind of a human being is formed only of comparisons made in order to examine analogies, and therefore cannot precede the existence of memory.
The mnemonic organ was developed in my head only eight years and four months after my birth; it is then that my soul began to be susceptible of receiving impressions.
How is it possible for an immaterial substance, which can neither touch nor be touched to receive impressions?
It is a mystery which man cannot unravel. A certain philosophy, full of consolation, and in perfect accord with religion, pretends that the state of dependence in which the soul stands in relation to the senses and to the organs, is only incidental and transient, and that it will reach a condition of freedom and happiness when the death of the body shall have delivered it from that state of tyrannic subjection.
This is very fine, but, apart from religion, where is the proof of it all? Therefore, as I cannot, from my own information, have a perfect certainty of my being immortal until the dissolution of my body has actually taken place, people must kindly bear with me, if I am in no hurry to obtain that certain knowledge, for, in my estimation, a knowledge to be gained at the cost of life is a rather expensive piece of information.
In the mean time I worship God, laying every wrong action under an interdict which I endeavour to respect, and I loathe the wicked without doing them any injury.
I only abstain from doing them any good, in the full belief that we ought not to cherish serpents.
As I must likewise say a few words respecting my nature and my temperament, I premise that the most indulgent of my readers is not likely to be the most dishonest or the least gifted with intelligence.
I have had in turn every temperament; phlegmatic in my infancy; sanguine in my youth; later on, bilious; and now I have a disposition which engenders melancholy, and most likely will never change.
I always made my food congenial to my constitution, and my health was always excellent. I learned very early that our health is always impaired by some excess either of food or abstinence, and I never had any physician except myself.
I am bound to add that the excess in too little has ever proved in me more dangerous than the excess in too much; the last may cause indigestion, but the first causes death.
Now, old as I am, and although enjoying good digestive organs, I must have only one meal every day; but I find a set-off to that privation in my delightful sleep, and in the ease which I experience in writing down my thoughts without having recourse to paradox or sophism, which would be calculated to deceive myself even more than my readers, for I never could make up my mind to palm counterfeit coin upon them if I knew it to be such.
The sanguine temperament rendered me very sensible to the attractions of voluptuousness: I was always cheerful and ever ready to pass from one enjoyment to another, and I was at the same time very skillful in inventing new pleasures.
Thence, I suppose, my natural disposition to make fresh acquaintances, and to break with them so readily, although always for a good reason, and never through mere fickleness.
The errors caused by temperament are not to be corrected, because our temperament is perfectly independent of our strength: it is not the case with our character.
Heart and head are the constituent parts of character; temperament has almost nothing to do with it, and, therefore, character is dependent upon education, and is susceptible of being corrected and improved.
I leave to others the decision as to the good or evil tendencies of my character, but such as it is it shines upon my countenance, and there it can easily be detected by any physiognomist.
It is only on the fact that character can be read; there it lies exposed to the view. It is worthy of remark that men who have no peculiar cast of countenance, and there are a great many such men, are likewise totally deficient in peculiar characteristics, and we may establish the rule that the varieties in physiognomy are equal to the differences in character.
I am aware that throughout my life my actions have received their impulse more from the force of feeling than from the wisdom of reason, and this has led me to acknowledge that my conduct has been dependent upon my nature more than upon my mind; both are generally at war, and in the midst of their continual collisions I have never found in me sufficient mind to balance my nature, or enough strength in my nature to counteract the power of my mind.
The chief business of my life has always been to indulge my senses; I never knew anything of greater importance. I felt myself born for the fair sex, I have ever loved it dearly, and I have been loved by it as often and as much as I could.
I have likewise always had a great weakness for good living, and I ever felt passionately fond of every object which excited my curiosity.
I have had friends who have acted kindly towards me, and it has been my good fortune to have it in my power to give them substantial proofs of my gratitude.
I have had also bitter enemies who have persecuted me, and whom I have not crushed simply because I could not do it.
I never would have forgiven them, had I not lost the memory of all the injuries they had heaped upon me. The man who forgets does not forgive, he only loses the remembrance of the harm inflicted on him; forgiveness is the offspring of a feeling of heroism, of a noble heart, of a generous mind, whilst forgetfulness is only the result of a weak memory, or of an easy carelessness, and still oftener of a natural desire for calm and quietness.
Hatred, in the course of time, kills the unhappy wretch who delights in nursing it in his bosom. Should anyone bring against me an accusation of sensuality he would be wrong, for all the fierceness of my senses never caused me to neglect any of my duties.
For the same excellent reason, the accusation of drunkenness ought not to have been brought against Homer:. I have always been fond of highly-seasoned, rich dishes, such as macaroni prepared by a skilful Neapolitan cook, the olla-podrida of the Spaniards, the glutinous codfish from Newfoundland, game with a strong flavour, and cheese the perfect state of which is attained when the tiny animaculae formed from its very essence begin to shew signs of life.
As for women, I have always found the odour of my beloved ones exceeding pleasant. What depraved tastes! Are you not ashamed to confess such inclinations without blushing!
Dear critics, you make me laugh heartily. Thanks to my coarse tastes, I believe myself happier than other men, because I am convinced that they enhance my enjoyment.
Happy are those who know how to obtain pleasures without injury to anyone; insane are those who fancy that the Almighty can enjoy the sufferings, the pains, the fasts and abstinences which they offer to Him as a sacrifice, and that His love is granted only to those who tax themselves so foolishly.
God can only demand from His creatures the practice of virtues the seed of which He has sown in their soul, and all He has given unto us has been intended for our happiness; self-love, thirst for praise, emulation, strength, courage, and a power of which nothing can deprive us—the power of self-destruction, if, after due calculation, whether false or just, we unfortunately reckon death to be advantageous.
This is the strongest proof of our moral freedom so much attacked by sophists. Yet this power of self-destruction is repugnant to nature, and has been rightly opposed by every religion.
A so-called free-thinker told me at one time that I could not consider myself a philosopher if I placed any faith in revelation.
But when we accept it readily in physics, why should we reject it in religious matters? The form alone is the point in question.
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