Kitabı oku: «William Shakespeare», sayfa 24

There is at Nüremberg, near the Egydienplatz, in a chamber on the second floor of a house which faces the church of St Giles, on an iron tripod, a little ball of wood twenty inches in diameter, covered with darkish vellum, marked with lines which were once red, yellow, and green. It is a globe on which is sketched out an outline of the divisions of the earth in the fifteenth century. On this globe is vaguely indicated, in the twenty-fourth degree of latitude, under the sign of the Crab, a kind of island named Antilia, which one day attracted the attention of two men. The one who had constructed the globe and draw Antilia showed this island to the other, placed his finger upon it, and said, "It is there." The man who looked on was called Christopher Columbus; the man who said, "It is there," was called Martin Behaim. Antilia is America. History speaks of Fernando Cortez, who ravaged America, but not of Martin Behaim, who divined it.

Let a man have "cut to pieces" other men; let him have "put them to the sword;" let him have made them "bite the dust," – horrible expressions, which have become hideously familiar, – and if you search history for the name of that man, whoever he may be, you will find it. But search for the name of the man who invented the compass, and you will not find it.

In 1747, in the eighteenth century, under the gaze even of philosophers, the battles of Raucoux and Lawfield, the siege of Sas-de-Gand and the taking of Berg-op-Zoom, eclipse and efface that sublime discovery which to-day is in course of modifying the world, – electricity. Voltaire himself, about that year, celebrated passionately some exploit of Trajan.³⁸

A certain public stupidity is the result of that history which is superimposed upon education almost everywhere. If you doubt it, see, among others, the publications of Périsse Brothers, intended by the editors, says a parenthesis, for primary schools.

A prince who gives himself an animal's name makes us laugh. We rail at the Emperor of China, who makes people call him "His Majesty the Dragon," and we placidly say "Monseigneur le Dauphin."

History is the record of domesticity. The historian is no more than the master of ceremonies of centuries. In the model court of Louis the Great there are four historians, as there are four chamber violinists. Lulli leads the one, Boileau the others.

In this old method of history, – the only authorized method up to 1789, and classic in every acceptation of the word, – the best narrators, even the honest ones (there are few of them), even those who think themselves free, place themselves mechanically in drill, stitch tradition to tradition, submit to accepted custom, receive the pass-word from the antechamber, accept, pell-mell with the crowd, the stupid divinity of coarse personages in the foreground, – kings, "potentates," "pontiffs," soldiers, – and, all the time thinking themselves historians, end by donning the livery of historiographers, and are lackeys without knowing it.

This kind of history is taught, is compulsory, is commended and recommended; all young intellects are more or less saturated with it, its mark remains upon them, their thought suffers through it and releases itself only with difficulty, – we make schoolboys learn it by heart, and I who speak, when a child, was its victim.

In such history there is everything except history. Shows of princes, of "monarchs," and of captains, indeed; but of the people, of laws, of manners, very little; and of letters, of arts, of sciences, of philosophy, of the universal movement of thought, – in one word, of man, – nothing. Civilization dates by dynasties, and not by progress; some king or other is one of the stages along the historical road; the true stages, the stages of great men, are nowhere indicated. It explains how Francis II. succeeds to Henri II., Charles IX. to Francis II., and Henri III. to Charles IX.; but it does not tell us how Watt succeeds to Papin, and Fulton to Watt; behind the heavy scenery of the hereditary rights of kings a glimpse of the mysterious sovereignty of men of genius is scarcely obtained. The lamp which smokes on the opaque facades of royal accessions hides the starry light which the creators of civilization throw over the ages. Not one of this series of historians points out the divine relation of human affairs, – the applied logic of Providence; not one makes us see how progress engenders progress. That Philip IV. comes after Philip III., and Charles II. after Philip IV., it would indeed be shameful not to know; but that Descartes continues Bacon, and that Kant continues Descartes; that Las Casas continues Columbus, that Washington continues Las Casas, and that John Brown continues and rectifies Washington; that John Huss continues Pelagius, that Luther continues John Huss, and that Voltaire continues Luther, – it is almost a scandal to be aware of this!

CHAPTER IV

It is time that all this should be altered. It is time that the men of action should take their place behind, and the men of ideas come to the front. The summit is the head. Where thought is, there is power. It is time that men of genius should precede heroes. It is time to render to Cæsar what is Cæsar's, and to the book what is the book's: such or such a poem, such a drama, such a novel, does more work than all the Courts of Europe together. It is time that history should proportion itself to the reality, that it should allow to each influence its true measure, and that it should cease to place the masks of kings on epochs made in the image of poets and philosophers. To whom belongs the eighteenth century, – to Louis XV. or to Voltaire? Confront Versailles with Ferney, and see from which of these two points civilization flows.

A century is a formula; an epoch is a thought expressed, – after which, civilization passes to another. Civilization has phrases: these phrases are the centuries. It does not repeat here what it says there; but its mysterious phrases are bound together by a chain, – logic (logos) is within, – and their series constitutes progress. All these phrases, expressive of a single idea, – the divine idea, – write slowly the word Fraternity.

All light is at some point condensed into a flame; in the same way every epoch is condensed into a man. The man having expired, the epoch is closed, – God turns the page. Dante dead, is the full-stop put at the end of the thirteenth century: John Huss can come. Shakespeare dead, is the full-stop put at the end of the sixteenth century; after this poet, who contains and sums up every philosophy, the philosophers Pascal, Descartes, Molière, Le Sage, Montesquieu, Rousseau, Diderot, Beaumarchais can come. Voltaire dead, is the full-stop put at the end of the eighteenth century: the French Revolution, liquidation of the first social form of Christianity, can come.

These different periods, which we name epochs, have all their dominant points. What is that dominant point? Is it a head that wears a crown, or is it a head that bears a thought? Is it an aristocracy, or is it an idea? Answer yourself. Do you see where the power is? Weigh Francis I. in the scales with Gargantua: put all chivalry in the scale against "Don Quixote."

Therefore, every one to his right place. Right about face! and let us now regard the centuries in their true light. In the first rank, minds; in the second, in the third, in the twentieth, soldiers and princes. To the warrior the darkness, to the thinker the pedestal. Take away Alexander, and put in his place Aristotle. Strange thing, that up to this day humanity should have read the Iliad in such a manner as to annihilate Homer under Achilles!

I repeat it, it is time that all this should be changed. Moreover, the first impulse is given. Already, noble minds are at work; future history begins to appear, some specimens of the new and magnificent though partial treatments of the subject being already in existence; a general recasting is imminent, —ad usum populi. Compulsory education demands true history; and true history will be given: it is begun.

Effigies must be stamped afresh. That which was the reverse will become the face, and that which was the face will become the reverse. Urban VIII. will be the reverse of Galileo.

The true profile of the human race will re-appear on the different proofs of civilization that the successive ages will offer.

The historical effigy will no longer be the man-king; it will be the man-people.

Doubtless, – and we shall not be reproached for not insisting on it, – real and veracious history, in indicating the sources of civilization wherever they may be, will not lose sight of the appreciable utility of the sceptre-bearers and sword-bearers at given periods and in special states of humanity. Certain wrestling matches necessitate some resemblance between the two combatants; barbarity must sometimes be pitted against savageness. There are cases of progress by violence. Cæsar is good in Cimmeria, and Alexander in Asia; but for Alexander and Cæsar the second rank suffices.

Veracious history, real history, definitive history henceforth charged with the education of the royal infant, – namely, the people, – will reject all fiction, will fail in complaisance, will logically classify phenomena, will unravel profound causes, will study philosophically and scientifically the successive commotions of humanity, and will take less account of the great strokes of the sword than of the grand strokes of the idea. The deeds of light will pass first; Pythagoras will be a much greater event than Sesostris. We have just said it, – heroes, men of the twilight, are relatively luminous in the darkness; but what is a conqueror beside a sage? What is the invasion of kingdoms compared with the opening up of intellects? The winners of minds efface the gainers of provinces. He through whom we think, he is the true conqueror. In future history, the slave Æsop and the slave Plautus will have precedence over kings; and there are vagabonds who will weigh more than certain victors, and comedians who will weigh more than certain emperors.

Without doubt, to illustrate what we are saying by means of facts, it is useful that a powerful man should have marked the halting-place between the ruin of the Latin world and the growth of the Gothic world; it is also useful that another powerful man, coming after the first, like cunning on the footsteps of daring, should have sketched out under the form of a catholic monarchy the future universal group of nations, and the beneficial encroachments of Europe upon Africa, Asia, and America. But it is more useful yet to have written the "Divina Commedia" and "Hamlet." No bad action is mixed up with these great works; nor is here to be charged to the account of the civilizer a debt of nations ruined. The improvement of the human mind being given as the result to be obtained, Dante is of greater importance than Charlemagne, and Shakespeare of greater importance than Charles the Fifth.

In history, as it will be written on the pattern of absolute truth, that intelligence of no account, that unconscious and trivial being, – the Non pluribus impar, the Sultan-sun of Marly, – will appear as nothing more than the almost mechanical preparer of the shelter needed by the thinker disguised as a buffoon, and of the environment of ideas and men required for the philosophy of Alceste. Thus Louis XIV. makes Molière's bed.

These exchanges of parts will put people in their true light; the historical optic, renewed, will re-adjust the ensemble of civilization, at present a chaos; for perspective, that justice of geometry, will size the past, – making such a plan to advance, placing another in the background. Every one will assume his real stature; the head-dresses of tiaras and of crowns will only make dwarfs more ridiculous; stupid genuflexions will vanish. From these alterations will proceed right.

That great judge We ourselves, – We all, – having henceforth for measure the clear idea of what is absolute and what is relative, deductions and restitutions will of themselves take place. The innate moral sense within man will know its power; it will no longer be obliged to ask itself questions like this, – Why, at the same minute, do people revere in Louis XV. and all the rest of royalty the act for which they bum Deschauffours on the Place de Grève? The quality of kingship will no longer be a false moral weight. Facts fairly placed will place conscience fairly. A good light will come, sweet to the human race, serene, equitable, with no interposition of clouds henceforth between truth and the brain of man, but a definitive ascent of the good, the just, and the beautiful toward the zenith of civilization.

Nothing can escape the law which simplifies. By the mere force of things, the material side of facts and of men disintegrates and disappears. There is no shadowy solidity; whatever may be the mass, whatever may be the block, every combination of ashes (and matter is nothing else) returns to ashes. The idea of the atom of dust is in the word "granite," – inevitable pulverizations. All those granites of oligarchy, aristocracy, and theocracy are doomed to be scattered to the four winds. The ideal alone is indestructible. Nothing lasts save the mind.

In this indefinite increase of light which is called civilization, the processes of reduction and levelling are accomplished. The imperious morning light penetrates everywhere, – enters as master, and makes itself obeyed. The light is at work; under the great eye of posterity, before the blaze of the nineteenth century, simplifications take place, excrescences fall away, glories drop like leaves, reputations are riven in pieces. Do you wish for an example, – take Moses. There is in Moses three glories, – the captain, the legislator, the poet. Of these three men contained in Moses, where is the captain to-day? In the shadow, with brigands and murderers. Where is the legislator? Amidst the waste of dead religions. Where is the poet? By the side of Æschylus.

Daylight has an irresistible corroding power on the things of night. Hence appears a new historic sky above our heads, a new philosophy of causes and results, a new aspect of facts.

Certain minds, however, whose honest and stern anxiety pleases us, object: "You have said that men of genius form a dynasty; now, we will not have that dynasty any more than another." This is to misapprehend, and to fear the word where the thing is reassuring. The same law which wills that the human race should have no owners, wills that it should have guides. To be enlightened is quite different from being enslaved. Kings possess; men of genius conduct, – there is the difference. Between "I am a Man" and "I am the State" there is all the distance from fraternity to tyranny. The forward-march must have a guide-post. To revolt against the pilot can scarcely improve the ship's course; we do not see what would have been gained by throwing Christopher Columbus into the sea. The direction "this way" has never humiliated the man who seeks his road. I accept in the night the guiding authority of torches. Moreover, a dynasty of little encumbrance is that of men of genius, having for a kingdom the exile of Dante, for a palace the dungeon of Cervantes, for a civil list the wallet of Isaiah, for a throne the dunghill of Job, and for a sceptre the staff of Homer.

Let us resume.

CHAPTER V

Humanity, no longer owned but guided, – such is the new aspect of facts.

This new aspect of facts history henceforth is compelled to reproduce. To change the past, that is strange; yet it is what history is about to do. By falsehood? No, by speaking the truth. History has been a picture; she is about to become a mirror. This new reflection of the past will modify the future.

The former king of Westphalia, who was a witty man, was looking one day at an inkstand on the table of some one we know. The writer, with whom Jerome Bonaparte was at that moment, had brought home from an excursion among the Alps, made some years before in company with Charles Nodier, a piece of steatitic serpentine carved and hollowed in the form of an inkstand, and purchased of the chamois-hunters of the Mer de Glace. It was this that Jerome Bonaparte was looking at "What is this?" he asked. "It is my inkstand," said the writer; and he added, "it is steatite. Admire how Nature with a little dirt and oxide has made this charming green stone." Jerome Bonaparte replied, "I admire much more the men who out of this stone made an inkstand." That was not badly said for a brother of Napoleon, and due credit should be given for it; for the inkstand is to destroy the sword. The decrease of warriors, – men of brutal force and of prey; the undefined and superb growth of men of thought and of peace; the re-appearance on the scene of the true colossals, – in this is one of the greatest facts of our great epoch. There is no spectacle more pathetic and sublime, – humanity delivered from on high, the powerful ones put to flight by the thinkers, the prophet overwhelming the hero, force routed by ideas, the sky cleaned, a majestic expulsion.

Look! raise your eyes! the supreme epic is accomplished. The legions of light drive backward the hordes of flame.

The masters are departing; the liberators are arriving! Those who hunt down nations, who drag armies behind them, – Nimrod, Sennacherib, Cyrus, Rameses, Xerxes, Cambyses Attila, Genghis Khan, Tamerlane, Alexander, Cæsar, Bonaparte, – all these immense wild men are disappearing. They die away slowly, – behold them touch the horizon; they are mysteriously attracted by the darkness; they claim kindred with the shade, – thence their fatal descent. Their resemblance to other phenomena of the night restores them to that terrible unity of blind immensity, a submersion of all light; forgetfulness, shadow of the shadow, awaits them.

But though they are thrown down, they remain formidable. Let us not insult what has been great. Hooting would be unbecoming before the burying of heroes; the thinker should remain grave in presence of this donning of shrouds. The old glory abdicates, the strong lie down: mercy for those vanquished conquerors! peace to those warlike spirits now extinguished! The darkness of the grave interposes between their glare and ourselves. It is not without a kind of religious terror that one sees planets become spectres.

While in the engulfing process the flaming pleiad of the men of brutal force descends deeper and deeper into the abyss with the sinister pallor of approaching disappearance, at the other extremity of space, where the last cloud is about to fade away, in the deep heaven of the future, henceforth to be azure, rises in radiancy the sacred group of true stars, – Orpheus, Hermes, Job, Homer, Æschylus, Isaiah, Ezekiel, Hippocrates, Phidias. Socrates, Sophocles, Plato, Aristotle, Archimedes, Euclid, Pythagoras, Lucretius, Plautus, Juvenal, Tacitus, Saint Paul, John of Patmos, Tertullian, Pelagius, Dante, Gutenberg, Joan of Arc, Christopher Columbus, Luther, Michael, Angelo, Copernicus, Galileo, Rabelais, Calderon, Cervantes Shakespeare, Rembrandt, Kepler, Milton, Molière, Newton, Descartes, Kant, Piranesi, Beccaria, Diderot, Voltaire, Beethoven, Fulton, Montgolfier, Washington. And this marvellous constellation, at each instant more luminous, dazzling as a glory of celestial diamonds, shines in the clear horizon, and ascending mingles with the vast dawn of Jesus Christ.