Chapter Chapter 341 · 第341章

The flood of nations begins to subside into its normal channels. The

waves of the great movement abate, and on the calm surface eddies are

formed in which float the diplomatists, who imagine that they have

caused the floods to abate.

But the smooth sea again suddenly becomes disturbed. The diplomatists

think that their disagreements are the cause of this fresh pressure

of natural forces; they anticipate war between their sovereigns; the

position seems to them insoluble. But the wave they feel to be rising

does not come from the quarter they expect. It rises again from the same

point as before—Paris. The last backwash of the movement from the west

occurs: a backwash which serves to solve the apparently insuperable

diplomatic difficulties and ends the military movement of that period of

history.

The man who had devastated France returns to France alone, without any

conspiracy and without soldiers. Any guard might arrest him, but by

strange chance no one does so and all rapturously greet the man they

cursed the day before and will curse again a month later.

This man is still needed to justify the final collective act.

That act is performed.

The last rôle is played. The actor is bidden to disrobe and wash off his

powder and paint: he will not be wanted any more.

And some years pass during which he plays a pitiful comedy to himself

in solitude on his island, justifying his actions by intrigues and lies

when the justification is no longer needed, and displaying to the whole

world what it was that people had mistaken for strength as long as an

unseen hand directed his actions.

The manager having brought the drama to a close and stripped the actor

shows him to us.

“See what you believed in! This is he! Do you now see that it was not he

but I who moved you?”

But dazed by the force of the movement, it was long before people

understood this.

Still greater coherence and inevitability is seen in the life of

Alexander I, the man who stood at the head of the countermovement from

east to west.

What was needed for him who, overshadowing others, stood at the head of

that movement from east to west?

What was needed was a sense of justice and a sympathy with European

affairs, but a remote sympathy not dulled by petty interests; a moral

superiority over those sovereigns of the day who co-operated with him;

a mild and attractive personality; and a personal grievance against

Napoleon. And all this was found in Alexander I; all this had been

prepared by innumerable so-called chances in his life: his education,

his early liberalism, the advisers who surrounded him, and by

Austerlitz, and Tilsit, and Erfurt.

During the national war he was inactive because he was not needed. But

as soon as the necessity for a general European war presented itself he

appeared in his place at the given moment and, uniting the nations of

Europe, led them to the goal.

The goal is reached. After the final war of 1815 Alexander possesses all

possible power. How does he use it?

Alexander I—the pacifier of Europe, the man who from his early years

had striven only for his people’s welfare, the originator of the liberal

innovations in his fatherland—now that he seemed to possess the utmost

power and therefore to have the possibility of bringing about the

welfare of his peoples—at the time when Napoleon in exile was drawing

up childish and mendacious plans of how he would have made mankind happy

had he retained power—Alexander I, having fulfilled his mission and

feeling the hand of God upon him, suddenly recognizes the insignificance

of that supposed power, turns away from it, and gives it into the hands

of contemptible men whom he despises, saying only:

“Not unto us, not unto us, but unto Thy Name!... I too am a man like the

rest of you. Let me live like a man and think of my soul and of God.”

As the sun and each atom of ether is a sphere complete in itself, and

yet at the same time only a part of a whole too immense for man to

comprehend, so each individual has within himself his own aims and yet

has them to serve a general purpose incomprehensible to man.

A bee settling on a flower has stung a child. And the child is afraid

of bees and declares that bees exist to sting people. A poet admires the

bee sucking from the chalice of a flower and says it exists to suck the

fragrance of flowers. A beekeeper, seeing the bee collect pollen from

flowers and carry it to the hive, says that it exists to gather honey.

Another beekeeper who has studied the life of the hive more closely

says that the bee gathers pollen dust to feed the young bees and rear

a queen, and that it exists to perpetuate its race. A botanist notices

that the bee flying with the pollen of a male flower to a pistil

fertilizes the latter, and sees in this the purpose of the bee’s

existence. Another, observing the migration of plants, notices that the

bee helps in this work, and may say that in this lies the purpose of the

bee. But the ultimate purpose of the bee is not exhausted by the first,

the second, or any of the processes the human mind can discern. The

higher the human intellect rises in the discovery of these purposes,

the more obvious it becomes, that the ultimate purpose is beyond our

comprehension.

All that is accessible to man is the relation of the life of the bee to

other manifestations of life. And so it is with the purpose of historic

characters and nations.