[144] Burton's _Letters of Eminent Persons to David Hume_, p. 37.

[145] _Wealth of Nations_, Book II. chap. iii.

[146] _Wealth of Nations_, Book I. chap. xi.

[147] The Duke's servant.

[148] _Hume Correspondence_, R.S.E. Library.

[149] _Hume Correspondence_, R.S.E. Library.

[150] Stephen's _Life of Horne Tooke_, i. 75.

[151] Samuel Rogers told this to his friend the Rev. John Mitford. See Add. MSS. 32,566.

[152] Tocqueville, _State of Society in France_, pp. _265, 271._

[153] _Hume Correspondence_, R.S.E. Library.

CHAPTER XIII

GENEVA

In the end of August Smith and his pupils left Toulouse and made what Stewart calls an extensive tour in the South of France. Of this tour no other record remains, but the Duke's aunt, Lady Mary c.o.ke, incidentally mentions that when they were at Ma.r.s.eilles they visited the porcelain factory, and that the Duke bought two of the largest services ever sold there, for which he paid more than 150 sterling.

They seem to have arrived in Geneva some time in October, and stayed about two months in the little republic of which, as we have seen, Smith had long been a fervent admirer. In making so considerable a sojourn at Geneva, he was no doubt influenced as a political philosopher by the desire to see something of the practical working of those republican inst.i.tutions which he regarded speculatively with so much favour, to observe how the common problems of government worked themselves out on the narrow field of a commonwealth with only 24,000 inhabitants all told, which yet contrived to keep its place among the nations, to sit sometimes as arbiter between them, and to surpa.s.s them all in the art of making its people prosperous. He had the luck to observe it at an interesting moment, for it was in the thick of a const.i.tutional crisis. The government of the republic had hitherto been vested in the hands of 200 privileged families, and the rest of the citizens were now pressing their right to a share in it, with the active a.s.sistance of Voltaire. This important struggle for the conversion of the aristocratic into the democratic republic continued all through the period of Smith's visit, and the city of Geneva, which in its usual state was described by Voltaire as "a tedious convent with some sensible people in it," was day after day at this time the animated scene of the successive acts of that political drama.

During his stay there Smith made many personal friends, both among the leading citizens of the commonwealth and among the more distinguished of the foreign visitors who generally abounded there. People went to Geneva in those days not to see the lake or the mountains, but to consult Dr. Tronchin and converse with Voltaire. Smith needed no introduction to Tronchin, who, as we have seen, held so high an opinion of his abilities that he had sent his own son all the way to Glasgow to attend his philosophical cla.s.ses; and it was no doubt through Tronchin, Voltaire's chief friend in that quarter, that Smith was introduced to Voltaire. Smith told Rogers he had been in Voltaire's company on five or six different occasions, and he no doubt enjoyed, as most English visitors enjoyed, hospitable entertainment at Ferney, the beautiful little temporality of the great literary pontiff, overlooking the lake.

There was no living name before which Smith bowed with profounder veneration than the name of Voltaire, and his recollections of their intercourse on these occasions were always among those he cherished most warmly. Few memorials, however, of their conversation remain, and these are preserved by Samuel Rogers in his diary of his visit to Edinburgh the year before Smith's death. They seem to have spoken, as was very natural, of the Duke of Richelieu, the only famous Frenchman Smith had yet met, and of the political question as to the revival of the provincial a.s.semblies or the continuance of government by royal intendants. On this question Smith said that Voltaire expressed great aversion to the States and favoured the side of the royal prerogative.

Of the Duke of Richelieu Voltaire said that he was an old friend of his, but a singular character. A few years before his death his foot slipped one day at Versailles, and the old marshal said that was the first _faux pas_ he had ever made at court. Voltaire then seems to have told anecdotes of the Duke's being bastilled and of his borrowing the Emba.s.sy plate at Vienna and never returning it, and to have pa.s.sed the remark he made elsewhere that the English had only one sauce, melted b.u.t.ter. Smith always spoke of Voltaire with a genuine emotion of reverence. When Samuel Rogers happened to describe some clever but superficial author as "a Voltaire," Smith brought his hand down on the table with great energy and said, "Sir, there is only one Voltaire."[154] Professor Faujas Saint Fond, Professor of Geology in the Museum of Natural History in Paris, visited Smith in Edinburgh a few years before Rogers was there, and says that the animation of Smith's countenance was striking when he spoke of Voltaire, whom he had known personally, and whose memory he revered. "Reason," said Smith one day, as he showed M. Saint Fond a fine bust of Voltaire he had in his room, "reason owes him incalculable obligations. The ridicule and the sarcasm which he so plentifully bestowed upon fanatics and heretics of all sects have enabled the understanding of men to bear the light of truth, and prepared them for those inquiries to which every intelligent mind ought to aspire. He has done much more for the benefit of mankind than those grave philosophers whose books are read by a few only. The writings of Voltaire are made for all and read by all." On another occasion he observed to the same visitor, "I cannot pardon the Emperor Joseph II., who pretended to travel as a philosopher, for pa.s.sing Ferney without doing homage to the historian of the Czar Peter I. From this circ.u.mstance I concluded that Joseph was but a man of inferior mind."[155]

One of the warmest of Smith's Swiss friends was Charles Bonnet, the celebrated naturalist and metaphysician, who, in writing Hume ten years after the date of this visit, desires to be remembered "to the sage of Glascow," adding, "You perceive I speak of Mr. Smith, whom we shall always recollect with great pleasure."[156] On the day this letter was written by Bonnet to Hume, another was written to Smith himself by a young Scotch tutor then in Geneva, Patrick Clason, who seems to have carried an introduction from Smith to Bonnet, and who mentions having received many civilities from Bonnet on account of his being one of Smith's friends. Clason then goes on to tell Smith that the Syndic Turretin and M. Le Sage also begged to be remembered to him. The Syndic Turretin was the President of the Republic, and M. Le Sage was the eminent Professor of Physics, George Louis Le Sage, who was then greatly interested in Professor Black's recent discoveries about latent heat and Professor Matthew Stewart's in astronomy, and was one of a group who gathered round Bonnet for discussions in speculative philosophy and morals, at which, it may be reasonably inferred, Smith would have also occasionally a.s.sisted. Le Sage seems to have met Smith first, however, and to have been in the habit of meeting him often afterwards, at the house of a high and distinguished French lady, the d.u.c.h.esse d'Enville, who was living in Geneva under Tronchin's treatment, and whose son, the young and virtuous Duc de la Rochefoucauld, who was afterwards stoned to death in the Revolution, was receiving instruction from Le Sage himself. Le Sage writes the d.u.c.h.esse d'Enville on 5th February 1766, "Of all the people I have met at your house, that is, of all the _elite_ of our good company, I have only continued to see the excellent Lord Stanhope and occasionally Mr.

Smith. The latter wished me to make the acquaintance of Lady Conyers and the Duke of Buckleugh, but I begged him to reserve that kindness for me till his return."[157]

This letter shows that Smith was so much taken with Geneva that he meant to pay it a second visit before he ended his tutorial engagement, but the intention was never fulfilled, in consequence of unfortunate circ.u.mstances to be presently mentioned.

The d.u.c.h.esse d'Enville, at whose house Smith seems to have been so steady a guest, was herself a Rochefoucauld by blood, a grand-daughter of the famous author of the _Maxims_, and was a woman of great ability, who was popularly supposed to be the inspirer of all Turgot's political and social ideas, the chief of the "three Maries" who were alleged to guide his doings. Stewart tells us that Smith used to speak with very particular pleasure and grat.i.tude of the many civilities he received from this interesting woman and her son, and they seem on their part to have cherished the same lively recollection of him. When Adam Ferguson was in Paris in 1774 she asked him much about Smith, and often complained, says Ferguson in a letter to Smith himself, "of your French as she did of mine, but said that before you left Paris she had the happiness to learn your language."[158] After two and a half years' residence in France, Smith seems then to have been just succeeding in making himself intelligible to the more intelligent inhabitants in their own language, and this agrees with what Morellet says, that Smith's French was very bad. The young Duc de la Rochefoucauld, who, like his mother, was a devoted friend of Turgot, became presently a declared disciple of Quesnay, and sat regularly with the rest of the economist sect at the economic dinners of Mirabeau, the "Friend of Man." When Samuel Rogers met him in Paris shortly after the outbreak of the Revolution, he expressed to Rogers the highest admiration for Smith, then recently dead, of whom he had seen much in Paris as well as Geneva, and he had at one time begun to translate the _Theory of Moral Sentiments_ into French, abandoning the task only when he found his work antic.i.p.ated by the Abbe Blavet's translation in 1774. The only surviving memorial of their intercourse is a letter from the Duke, which will be given in its place, and in which he begs Smith to modify the opinion p.r.o.nounced in the _Theory_ on the writer's ancestor, the author of the _Maxims_.

The Earl Stanhope, whom Smith used to meet at the d.u.c.h.ess's, and with whom he established a lasting friendship, was the second Earl, the editor of Professor Robert Simson's mathematical works, and himself a distinguished mathematician. He took no part in public life, but his opinions were of the most advanced Liberal order. He had come to Geneva to place his son, afterwards also so distinguished in science, under the training of Le Sage. The Lady Conyers, to whom the Scotch was so anxious to introduce the Swiss philosopher, was the young lady who a few years afterwards ran away from her husband, the fifth Duke of Leeds, with the poet Byron's father, whom she subsequently married, and by whom she became the mother of the poet's sister Augusta.

FOOTNOTES:

[154] Clayden's _Early Life of Samuel Rogers_, p. 110.

[155] Faujas Saint Fond, _Travels in England, Scotland, and the Hebrides,_ ii. 241.

[156] _Hume Correspondence_, R.S.E. Library.

[157] Prevost, _Notice de la Vie et des ecrits de George Louis Le Sage de Geneva_, p. 226.

[158] Small's _Biographical Sketch of Adam Ferguson_, p. 20.

CHAPTER XIV

PARIS

Smith left Geneva in December for Paris, where he arrived, according to Dugald Stewart, about Christmas 1765. The Rev. William Cole, who was in Paris in October of the same year, notes in his journal on the 26th of that month, that the Duke of Buccleugh arrived in Paris that day from Spa along with the Earl and Countess of Fife; but this must be a mistake, for Horace Walpole, who was also in Paris that autumn, writes on the 5th of December that the Duke was then expected to arrive in the following week, and as Walpole was staying in the hotel where the Duke and Smith stayed during their residence in that city--the Hotel du Parc Royal in the Faubourg de St. Germain--he probably wrote from authentic information about the engagement of their rooms. It may be taken, therefore, that they arrived in Paris about the middle of December, just in time to have a week or two with Hume before he finally left Paris for London with Rousseau on the 3rd of January 1766. Hume had been looking for Smith ever since midsummer.

As far back as the 5th of September he wrote, "I have been looking for you every day these three months," but that expectation was probably founded on reports from Abbe Colbert, for Smith himself does not seem to have written Hume since the previous October, except the short note introducing Mr. Urquhart. At any rate in this letter of September 1765 Hume, as if in reply to Smith's account of his pupil's improvement in his letter of October 1764, says, "Your satisfaction in your pupil gives me equal satisfaction." It is no doubt possible that Smith may have written letters in the interval which have been lost, but he had clearly written none for the previous three months, and it is most probable, with his general aversion to writing, that he wrote none for the four or five months before that. Hume's own object in breaking the long silence is, in the first place, to inform him that, having lost his place at the Emba.s.sy through the translation of his chief to the Lord-Lieutenancy of Ireland, he should be obliged to return to England in October before Smith's arrival in Paris; and in the next, to consult him on a new perplexity that was distressing him, whether he should not come back to Paris and spend the remainder of his days there. In compensation for the loss of his place, he had obtained a pension of 900 a year, without office or duty of any kind--"opulence and liberty," as he calls it. But opulence and liberty brought their own cares, and he was rent with temptations to belong to different nations. "As a new vexation to temper my good fortune," he writes to Smith, "I am in much perplexity about fixing the place of my future abode for life. Paris is the most agreeable town in Europe, and suits me best, but it is a foreign country. London is the capital of my own country, but it never pleased me much. Letters are there held in no honour; Scotsmen are hated; superst.i.tion and ignorance gain ground daily. Edinburgh has many objections and many allurements. My present mind this forenoon, the 5th of September, is to return to France. I am much press'd also to accept of offers which would contribute to my agreeable living, but might encroach on my independence by making me enter into engagements with Princes and great lords and ladies. Pray give me your judgment."[159]

Events soon settled the question for him. He was appointed Under Secretary of State in London by Lord Hertford's brother, General Conway, and left Paris, as I have just said, early in January 1766.

Rousseau had been in Paris since the 17th of December waiting to accompany Hume to England, and Smith must no doubt have met Rousseau occasionally with Hume during that last fortnight of 1765, though there is no actual evidence that he did. Before leaving, moreover, Hume would have time to introduce his friend to the famous men of Paris itself, and to initiate him into those literary and fashionable circles in which he had moved like a demiG.o.d for the preceding two years. The philosophe was then king in Paris, and Hume was king of the philosophes, and everything that was great in court or salon fell down and did him obeisance. "Here," he tells Robertson, "I feed on ambrosia, drink nothing but nectar, breathe incense only, and walk on flowers. Every one I meet, and especially every woman, would consider themselves as failing in the most indispensable duty if they did not favour me with a lengthy and ingenious discourse on my celebrity."

Hume could, therefore, open to his friend every door in Paris that was worth entering, but Smith's own name was also sufficiently known and esteemed, at least among men of letters, in France to secure to him a cordial welcome for his own sake. _The Theory of Moral Sentiments_ had been translated, at the suggestion of Baron d'Holbach, by E. Dous, and the translation had appeared in 1764 under the t.i.tle of _Metaphysique de l'Ame_. It was unfortunately a very bad translation, for which Grimm makes the curious apology that it was impossible to render the ideas of metaphysics in a foreign language as you could render the images of poetry, because every nation had its own abstract ideas.[160] But though the book got probably little impetus from this translation, it had been considerably read in the original by men of letters when it first came out, and many of them had then formed, as Abbe Morellet says he did, the highest idea of Smith's sagacity and depth, and were prepared to meet the author with much interest.

Smith went more into society in the few months he resided in Paris than at any other period of his life. He was a regular guest in almost all the famous literary salons of that time--Baron d'Holbach's, Helvetius', Madame de Geoffrin's, Comtesse de Boufflers', Mademoiselle l'Espina.s.se's, and probably Madame Necker's. Our information about his doings is of course meagre, but there is one week in July 1766 in which we happen to have his name mentioned frequently in the course of the correspondence between Hume and his Paris friends regarding the quarrel with Rousseau, and during that week Smith was on the 21st at Mademoiselle l'Espina.s.se's, on the 25th at Comtesse de Boufflers', and on the 27th at Baron d'Holbach's, where he had some conversation with Turgot. He was a constant visitor at Madame Riccoboni the novelist's.

He attended the meetings of the new economist sect in the apartments of Dr. Quesnay, and though the economic dinners of the elder Mirabeau, the "Friend of Men," were not begun for a year after, he no doubt visited the Marquis, as we know he visited other members of the fraternity. He went to Compiegne when the Court removed to Compiegne, made frequent excursions to interesting places within reach, and is always seen with troops of friends about him. Many of these were Englishmen, for after their long exclusion from Paris during the Seven Years war, Englishmen had begun to pour into the city, and the Hotel du Parc Royal, where Smith lived, was generally full of English guests. Among others who were there, as I have just mentioned, was Horace Walpole, who remained on till Easter, and with whom Smith seems to have become well acquainted, for in writing Hume in July he asks to be specially remembered to Mr. Walpole.

So much has been written about the literary salons of Paris in last century that it is unnecessary to do more here than describe Smith's connection with them. The salon we happen to hear most of his frequenting is the salon of the Comtesse de Boufflers-Rouvel, but that is due to the simple circ.u.mstance that the hostess was an a.s.siduous correspondent of David Hume. She was mistress to the Prince de Conti, but ties of that character, if permanent, derogated nothing from a lady's position in Paris at that period. Abbe Morellet, who was a constant guest at her house, even states that this connection of hers with a prince of the blood, though illicit, really enhanced rather than diminished her consideration in society, and her receptions were attended by all the rank, fashion, and learning of the city. The Comtesse was very fond of entertaining English guests, for she spoke our language well, and had been greatly pleased with the civilities she had received during her then recent visit to England in 1763.

Smith was not long in Paris till he made her acquaintance, and received a very hearty welcome for the love of Hume. She began to read his book, moreover, and it became eventually such a favourite with her that she had thoughts of translating it.

Hume writes to her from Wootton on the 22nd of March 1766: "I am glad you have taken my friend Smith under your protection. You will find him a man of true merit, though perhaps his sedentary recluse life may have hurt his air and appearance as a man of the world." The Comtesse writes Hume on the 6th of May: "I think I told you that I have made the acquaintance of Mr. Smith, and that for the love of you I had given him a very hearty welcome. I am now reading his _Theory of Moral Sentiments_. I am not very far advanced with it yet, but I believe it will please me." And again on the 25th of July, in the same year, when Hume's quarrel with Rousseau was raging, she appends to a letter to Hume on that subject a few words about Smith, who had apparently called upon her just as she had finished it: "I entreated your friend Mr. Smith to call upon me. He has just this moment left me. I have read my letter to him. He, like myself, is apprehensive that you have been deceived in the warmth of so just a resentment. He begs of you to read over again the letter to Mr. Conway. It does not appear that he (Rousseau) refuses the pension, nor that he desires it to be made public."[161] The _Theory of Moral Sentiments_, which she had then begun to read, grew more and more in favour with her, and a few years after this--in 1770--when the two sons of Smith's friend, Sir Gilbert Elliot, visited her, they found her at her studies in her bedroom, and talking of translating the book, if she had time, because it contained such just ideas about sympathy. She added that the book had come into great vogue in France, and that Smith's doctrine of sympathy bade fair to supplant David Hume's immaterialism as the fashionable opinion, especially with the ladies.[162] The vogue would probably be aided by Smith's personal introduction into French literary circles, but evidence of its extent is found in the fact that although one French translation of the work had already appeared, three different persons were then preparing or contemplating another--the Abbe Blavet, who actually published his; the Due de la Rochefoucauld, who discontinued his labour when he found himself forestalled by the Abbe; and the Comtesse de Boufflers who perhaps did little more than entertain the design. The best translation was published some years after by another lady, the widow of Condorcet.

The Baron d'Holbach's weekly or bi-weekly dinners, at one of which it has been mentioned Smith had a conversation with Turgot, were, as L.

Blanc has said, the regular states-general of philosophy. The usual guests were the philosophes and encyclopedists and men of letters--Diderot, Marmontel, Raynal, Galiani. The conversation ran largely towards metaphysics and theology, and, as Morellet, who was often there, states, the boldest theories were propounded, and things spoken which might well call down fire from heaven. It was there that Hume observed he had neither seen an atheist, nor did he believe one existed, and was informed by his host in reply, "You have been a little unfortunate; you are here at table with seventeen for the first time."

Morellet mentions that it was at the table of Helvetius, the philosopher, he himself first met Smith. Helvetius was a retired farmer-general of the taxes, who had grown rich without practising extortion, and instead of remaining a bachelor, as Smith says other farmers-general in France did, because no gentlewoman would marry them, and they were too proud to marry anybody else, he had married a pretty and clever wife, an early friend of Turgot's, who helped to make his Tuesday dinners among the most agreeable entertainments in Paris. He had recently returned from a long sojourn in England, so enchanted with both country and people that d'Holbach, who could find nothing to praise in either, declared he could really have seen nothing in England all the time except the persecution for heresy which he had shortly before suffered in France, and would have escaped in our freer air; and he was always very hospitable to English celebrities, so that it may be inferred that Smith enjoyed many opportunities of conversation with this versatile and philosophical financier during his stay in Paris.

Morellet, whose acquaintance Smith made at Helvetius' house, became one of his fastest friends in France, and on leaving Paris Smith gave him for a keepsake his own pocket-book,--a very pretty English-made pocket-book, says the Abbe, which "has served me these twenty years."

Morellet, besides being an advanced economist, whose views ran in sympathy with Smith's own, was the most delightful of companions, uniting with strong sense and a deep love of the right an unfailing play of irony and fun, and ever ready, as f.a.n.n.y Burney found him still at eighty-five, to sing his own songs for the entertainment of his friends. The Abbe was a metaphysician as well as an economist, but, according to his account of his conversations with Smith, they seem to have discussed mainly economic subjects--"the theory of commerce," he says, "banking, public credit, and various points in the great work which Smith was then meditating,"[163] _i.e._ the _Wealth of Nations_.

This book had therefore by that time taken shape so far that the author made his Paris friends aware of his occupation upon it, and discussed with them definite points in the scheme of doctrine he was unfolding. Morellet formed a very just estimate of him. "I regard him still," he says, "as one of the men who have made the most complete observations and a.n.a.lyses on all questions he treated of," and he gave the best proof of his high opinion by writing a translation of the _Wealth of Nations_ himself. Smith would no doubt derive some a.s.sistance towards making his observations and a.n.a.lyses more complete from the different lights in which the matters under consideration would be naturally placed in the course of discussions with men like Morellet and his friends; but whatever others have thought, Morellet at least sets up no claim, either on his own behalf or on behalf of his very old and intimate college friend Turgot, or of any other of the French economists, of having influenced or supplied any of Smith's ideas. The Scotch inquirer had been long working on the same lines as his French colleagues, and Morellet seems to have thought him, when they first met, as he thought him still, when he wrote those memoirs, as being more complete in his observations and a.n.a.lyses than the others.

A frequent resort of Smith in Paris was the salon of Mademoiselle de l'Espina.s.se, which differed from the others by the greater variety of the guests and by the presence of ladies. The hostess--according to Hume, one of the most sensible women in Paris--had long been Madame du Deffand's princ.i.p.al a.s.sistant in the management of her famous salon, but having been dismissed in 1764 for entertaining Turgot and D'Alembert on her own account without permission, she set up a rival salon of her own on improved principles, with the zealous help of her two eminent friends; and to her unpretending apartments amba.s.sadors, princesses, marshals of France, and financiers came, and met with men of letters like Grimm, Condillac, and Gibbon. D'Alembert indeed lived in the house, having come there to be nursed through an illness and remaining on afterwards, and as D'Alembert was one of Smith's chief friends in Paris, his house was naturally one of the latter's chief resorts. Here, moreover, he often met Turgot, as indeed he did everywhere he went, and of all the friends he met in France there was none in whose society he took more pleasure, or for whose mind and character he formed a profounder admiration, than that great thinker and statesman. If his conversation with Morellet ran mainly on political and economic subjects, it would most probably run even more largely on such subjects with Turgot, for they were both at the moment busy writing their most important works on those subjects. Turgot's _Formation and Distribution of Wealth_ was written in 1766, though it was only published three years later in the _ephemerides du Citoyen_; and it cannot, I think, be doubted that the ideas and theories with which his mind was then boiling must have been the subject of discussion again and again in the course of his numerous conversations with Smith. So also if Smith brought out various points in the work he was undertaking for discussion with Morellet, he may reasonably be inferred to have done the same with Morellet's greater friend Turgot, and all this would have been greatly to their mutual advantage. No vestiges of their intercourse, however, remain, though some critics profess to see its results writ very large on the face of their writings.

Professor Thorold Rogers thinks the influences of Turgot's reasoning on Smith's mind to be easily perceptible to any reader of the _Formation and Distribution of Wealth_ and of the _Wealth of Nations_.

Dupont de Nemours once went so far as to say that whatever was true in Smith was borrowed from Turgot, and whatever was not borrowed from Turgot was not true; but he afterwards retracted that absurdly-sweeping allegation, and confessed that he had made it before he was able to read English; while Leon Say thinks Turgot owed much of his philosophy to Smith, and Smith owed much of his economics to Turgot.[164] Questions of literary obligation are often difficult to settle. Two contemporary thinkers, dealing with the same subject under the same general influences and tendencies of the time, may think nearly alike even without any manner of personal intercommunication, and the idea of natural liberty of trade, in which the main resemblance between the writers in the present case is supposed to occur, was already in the ground, and sprouting up here and there before either of them wrote at all. Smith's position on that subject, moreover, is so much more solid, balanced, and moderate than Turgot's, that it is different in positive character; the extremer form of the doctrine taught by Turgot appears to have been taught also by Smith in earlier years and abandoned. At least the fragment published by Stewart of Smith's Society paper of 1755--eleven years before Turgot wrote his book or saw Smith--proclaims individualism of the extremer form, and intimates that he had taught the same views in Edinburgh in 1750. Smith had thus been teaching free trade many years before he met Turgot, and teaching it in Turgot's own form; he had converted many of the merchants of Glasgow to it and a future Prime Minister of England; he had probably, moreover, thought out the main truths of the work he was even then busy upon. He was therefore in a position to meet Turgot on equal terms, and give full value for anything he might take, and if obligations must needs be a.s.sessed and the balance adjusted, who shall say whether Smith owes most to the conversation of Turgot or Turgot owes most to the conversation of Smith? The state of the exchange cannot be determined from mere priority of publication; no other means of determining it exist, and it is of no great moment to determine it at all.

Turgot and Smith are said--on authority which cannot be altogether disregarded, Condorcet, the biographer of Turgot--to have continued their economic discussions by correspondence after Smith returned to this country; but though every search has been made for this correspondence, as Dugald Stewart informs us, no trace of anything of the kind was ever discovered on either side of the Channel, and Smith's friends never heard him allude to such a thing. "It is scarcely to be supposed," says Stewart, "that Mr. Smith would destroy the letters of such a correspondent as M. Turgot, and still less probable that such an intercourse was carried on between them without the knowledge of Mr. Smith's friends. From some inquiries that have been made at Paris by a gentleman of this society[165] since Smith's death, I have reason to believe that no evidence of the correspondence exists among the papers of M. Turgot, and that the whole story has taken its rise from a report suggested by the knowledge of their former intimacy."[166] Some of Hume's letters to Turgot--one from this year 1766, combating among other things Turgot's principle of the single tax on the net product of the land--still exist among the Turgot family archives, but none from Smith, for Leon Say examined those archives a few years ago with this purpose among others expressly in view.

An occasional letter, however, certainly did pa.s.s between them, for, as Smith himself mentions in a letter which will appear in a subsequent chapter, it was "by the particular favour of M. Turgot"

that he received the copy of the _Memoires concernant les Impositions_, which he quotes so often in the _Wealth of Nations_.