re: Schöning, for which much thanks to felis, I'll have to do a write up with quotes, because it contains very detailed information about Fritz' day-to-day schedule, habits etc. during the last decades of his life, some of which we knew and some is new (to me), but for now, I wanted to reassure you that regular mustard in the coffee is most definitely canon, according to Schöning.
Also, the early 19th century editor with his comments is very early 19th century - this being 1808, he's suffering from the national humiliation of Prussia having been beaten by Napoleon, so thinking about the Fritzian glory days is great, but he does slightly chide Fritz for his Schöning-testified attitude towards religion, saying that the great King could not see where all this encouragement of mockery of religion would lead to, the horrible excesses from which consequences we're all suffering today. (He means the French Revolution, without which no Napoleon.)
Btw, since we've discussed Catt's claim that Fritz had an inner believer waiting to emerge and changed his mind about the immortality of the soul in his last years, Schöning says he did not, that he thought the soul was gone after death, but that he did believe in God.
Another thing where attitude of 19th century editor and attitude of 18th century citizen Schöning clash is this:
Schöning (on exceptions from Fritz' general miserliness): "Now and then the King did waste huge sums on unworthy people; his motivation shall not be mentioned here."
Editor in footnote: "Whatever motivation could be so shady that the author cannot spell it out here? Surely it can't be certain that if the sum went to unworthy people the King knew them to be unworthy? Doesn't it make more sense to assume that he misjudged them?"
Heinrich: I am very loudly not commenting on this.
Schöning, first impressions
Also, the early 19th century editor with his comments is very early 19th century - this being 1808, he's suffering from the national humiliation of Prussia having been beaten by Napoleon, so thinking about the Fritzian glory days is great, but he does slightly chide Fritz for his Schöning-testified attitude towards religion, saying that the great King could not see where all this encouragement of mockery of religion would lead to, the horrible excesses from which consequences we're all suffering today. (He means the French Revolution, without which no Napoleon.)
Btw, since we've discussed Catt's claim that Fritz had an inner believer waiting to emerge and changed his mind about the immortality of the soul in his last years, Schöning says he did not, that he thought the soul was gone after death, but that he did believe in God.
Another thing where attitude of 19th century editor and attitude of 18th century citizen Schöning clash is this:
Schöning (on exceptions from Fritz' general miserliness): "Now and then the King did waste huge sums on unworthy people; his motivation shall not be mentioned here."
Editor in footnote: "Whatever motivation could be so shady that the author cannot spell it out here? Surely it can't be certain that if the sum went to unworthy people the King knew them to be unworthy? Doesn't it make more sense to assume that he misjudged them?"
Heinrich: I am very loudly not commenting on this.