Problems with Religion and Politics 357and a proud demeanor which revealed an inner pride that looked good on him. He
seemed to be another person from the one I met yesterday in his frock (Schlafrock); he
seemed less dry in body and soul. But his high brow and his clear eyes were clearly the
same, and they enlivened the little man. ... As I was leaving, Kant said I should come
tomorrow at noon for dinner.
What a triumph, to be asked to table by the king in Königsberg!...
We hardly had sat down, and I had prepared myself to play the role of an inferior
mind, when I noticed that great minds do not just live on air. He ate not only with an
appetite but with sensuality. The lower part of his face, the entire periphery of his
cheeks expressed the sensual delight of satisfaction in an unmistakable way. Some of
his intellectual looks were fixated so much on this or that dish that he was at that time
nothing but a man of the table. He enjoyed his good old wine in the same way. Great
men and scholars are never as similar to one another as they are with regard to their
guests at table. After Kant had paid his tribute to nature... he became talkative. I have
seen only few men at his age who were so lively and agile as he was. And yet he had a
dry humor in everything he said, no matter how elegant and witty his remarks about
even the most ordinary things were. He added some anecdotes, just as if they were
made for the occasion, and one could not prevent one's laughter, even while expecting
the most serious thoughts. He constantly told me to please have another helping es¬
pecially of the large sea fish, alluding to the rich Jew who told his guests: "Eat, eat, this
is a rare fish, bought and not stolen." I told him, however, the story of the Magister
Vulpius, who was invited to Leibniz's house and who swallowed a piece of goose liver
without chewing so that he would miss no word, and who died the next day of indi¬
gestion. ... It was one of the characteristics of this great man that his deep thinking
did not stand in the way of his cheerful socializing. He was all pure reason and deep
understanding, but he did not burden either himself or others with it. In order to have
a good time in his society one only had to look at him and to listen to him. In order to
be virtuous, one did not merely have to believe his words, one only had to follow him
and to think with him, for there is hardly a human being who lived more morally and
more happy.^106
Another visitor during April of 1795 described Kant as follows:
He lectures logic publice daily at 7:00 A.M. and twice a week a private course on physi¬
cal geography. It's understood that I miss none of the classes. His presentation is en¬
tirely in the tone of ordinary speech, and if you will not very beautiful. Imagine an old
little man (Männchen), who sits there, bent, in a brown coat with yellow buttons, a wig,
and - not to forget - the hair bag. Imagine further that, at times, he takes his hands from
the buttoned-up coat, in which they are placed folded over, and makes a small motion
to his face, as he wanted to make something quite comprehensible to someone. If you
imagine this, you will see him before you exactly. Even though this does not look exactly
beautiful, even though his voice does not sound clear (hell), all that his presentation is
lacking in form, if I may say so, is richly replaced by the excellence of its matter.^107
He went on to contrast Kant's direct approach with that of his followers,
who were constantly talking about difficulties, preparing their hearers for