Page:EB1911 - Volume 15.djvu/963

Rh and a steam brewery, and carries on trade in grain and seeds. The castle of Krotoschin is the chief place of a mediatized principality which was formed in 1819 out of the domains of the Prussian crown and was granted to the prince of Thurn and Taxis in compensation for the relinquishment by him of the monopoly of the Prussian postal system, formerly held by his family.

 KRÜDENER, BARBARA JULIANA, (1764–1824), Russian religious mystic and author, was born at Riga in Livonia on the 11th of November 1764. Her father, Otto Hermann von Vietinghoff, who had fought as a colonel in Catherine II.’s wars, was one of the two councillors for Livonia and a man of immense wealth; her mother, née Countess Anna Ulrica von Münnich, was a grand-daughter of the celebrated field marshal. Juliana, as she was usually called, was one of a numerous family. Her education, according to her own account, consisted of lessons in French spelling, deportment and sewing; and at the age of eighteen (Sept. 29, 1782) she was married to Baron Burckhard Alexis Constantin von Krüdener, a widower sixteen years her senior. The baron, a diplomatist of distinction, was cold and reserved; the baroness was frivolous, pleasure-loving, and possessed of an insatiable thirst for attention and flattery; and the strained relations due to this incompatibility of temper were embittered by her limitless extravagance, which constantly involved herself and her husband in financial difficulties. At first indeed all went well. On the 31st of January 1784 a son was born to them, named Paul after the grand-duke Paul (afterwards emperor), who acted as god-father. The same year Baron Krüdener became ambassador at Venice, where he remained until transferred to Copenhagen in 1786.

In 1787 the birth of a daughter (Juliette) aggravated the nervous disorders from which the baroness had for some time been suffering, and it was decided that she must go to the south for her health; she accordingly left, with her infant daughter and her step-daughter Sophie. In 1789 she was at Paris when the states general met; a year later, at Montpellier, she met a young cavalry captain, Charles Louis de Frégeville, and a passionate attachment sprang up between them. They returned together to Copenhagen, where the baroness told her husband that her heart could no longer be his. The baron was coldly kind; he refused to hear of a divorce and attempted to arrange a modus vivendi, which was facilitated by the departure of De Frégeville for the war. All was useless; Juliana refused to remain at Copenhagen, and, setting out on her travels, visited Riga, St Petersburg—where her father had become a senator —Berlin, Leipzig and Switzerland. In 1798 her husband became ambassador at Berlin, and she joined him there. But the stiff court society of Prussia was irksome to her; money difficulties continued; and by way of climax, the murder of the tsar Paul, in whose favour Baron Krüdener had stood high, made the position of the ambassador extremely precarious. The baroness seized the occasion to leave for the baths of Teplitz, whence she wrote to her husband that the doctors had ordered her to winter in the south. He died on the 14th of June 1802, without ever having seen her again.

Meanwhile the baroness had been revelling in the intellectual society of Coppet and of Paris. She was now thirty-six; her charms were fading, but her passion for admiration survived. She had tried the effect of the shawl dance, in imitation of Emma, Lady Hamilton; she now sought fame in literature, and in 1803, after consulting Châteaubriand and other writers of distinction, published her Valérie, a sentimental romance, of which under a thin veil of anonymity she herself was the heroine. In January 1804 she returned to Livonia.

At Riga occurred her “conversion.” A gentleman of her acquaintance when about to salute her fell dying at her feet. The shock overset her not too well balanced mind; she sought for consolation, and found it in the ministrations of her shoemaker, an ardent disciple of the Moravian Brethren. Though she had “found peace,” however, the disorder of her nerves continued, and she was ordered by her doctor to the baths of Wiesbaden. At Königsberg she had an interview with Queen Louise, and, more important still, with one Adam Müller, a rough peasant, to whom the Lord had revealed a prophetic mission to King Frederick William III. “Chiliasm” was in the air. Napoleon was evidently Antichrist; and the “latter days” were about to be accomplished. Under the influence of the pietistic movement the belief was widely spread, in royal courts, in country parsonages, in peasants’ hovels: a man would be raised up “from the north ... from the rising of the sun” (Isa. xli. 25); Antichrist would be overthrown, and Christ would come to reign a thousand years upon the earth. The interview determined the direction of the baroness’s religious development. A short visit to the Moravians at Herrenhut followed; then she went, via Dresden, to Karlsruhe, to sit at the feet of (q.v.), the high priest of occultist pietism, whose influence was supreme at the court of Baden and infected those of Stockholm and St Petersburg. By him she was instructed in the chiliastic faith and in the mysteries of the supernatural world. Then, hearing that a certain pastor in the Vosges, Jean Frédéric Fontaines, was prophesying and working miracles, she determined to go to him. On the 5th of June 1801, accordingly, she arrived at the Protestant parsonage of Sainte Marie-aux-Mines, accompanied by her daughter Juliette, her step-daughter Sophie and a Russian valet.

This remained for two years her headquarters. Fontaines, half-charlatan, half-dupe, had introduced into his household a prophetess named Marie Gottliebin Kummer, whose visions, carefully calculated for her own purposes, became the oracle of the divine mysteries for the baroness. Under this influence she believed more firmly than ever in the approaching millennium and her own mission to proclaim it. Her rank, her reckless charities, and her exuberant eloquence produced a great effect on the simple country folk; and when, in 1809, it was decided to found a colony of the “elect” in order to wait for “the coming of the Lord,” many wretched peasants sold or distributed all they possessed and followed the baroness and Fontaines into Württemberg, where the settlement was established at Catharinenplaisir and the château of Bönnigheim, only to be dispersed (May 1) by an unsympathetic government. Further wanderings followed: to Lichtenthal near Baden; to Karlsruhe and the congenial society of pietistic princesses; to Riga, where she was present at the deathbed of her mother (Jan. 24, 1811); then back to Karlsruhe. The influence of Fontaines, to whom she had been “spiritually married” (Madame Fontaines being content with the part of Martha in the household, so long as the baroness’s funds lasted), had now waned, and she had fallen under that of Johann Kaspar Wegelin (1766–1833), a pious linen-draper of Strassburg, who taught her the sweetness of “complete annihilation of the will and mystic death.” Her preaching and her indiscriminate charities now began to attract curious crowds from afar; and her appearance everywhere was accompanied by an epidemic of visions and prophesyings, which culminated in the appearance in 1811 of the comet, a sure sign of the approaching end. In 1812 she was at Strassburg, whence she paid more than one visit to (q.v.), the famous pastor of Waldbach in Steinthal (Ban de la Roche), and where she had the glory of converting her host, Adrien de Lazay-Marnesia, the prefect. In 1813 she was at Geneva, where she established the faith of a band of young pietists in revolt against the Calvinist Church authorities—notably Henri Louis Empeytaz, afterwards destined to be the companion of her crowning evangelistic triumph. In September 1814 she was again at Waldbach, where Empeytaz had preceded her; and at Strassburg, where the party was joined by Franz Karl von Berckheim, who afterwards married 