Sartor Resartus, and On Heroes, Hero-Worship, and the Heroic in History Part 29

Sartor Resartus, and On Heroes, Hero-Worship, and the Heroic in History Part 29

But, now, by way of counterpoise to this of Silence, let me say that there are two kinds of ambition; one wholly blamable, the other laudable and inevitable. Nature has provided that the great silent Samuel shall not be silent too long. The selfish wish to shine over others, let it be accounted altogether poor and miserable. 'Seekest thou great things, seek them not:' this is most true. And yet, I say, there is an irrepressible tendency in every man to develop himself according to the magnitude which Nature has made him of; to speak-out, to act-out, what Nature has laid in him. This is proper, fit, inevitable; nay it is a duty, and even the summary of duties for a man. The meaning of life here on earth might be defined as consisting in this: To unfold your _self_, to work what thing you have the faculty for. It is a necessity for the human being, the first law of our existence. Coleridge beautifully remarks that the infant learns to _speak_ by this necessity it feels.--We will say therefore: To decide about ambition, whether it is bad or not, you have two things to take into view. Not the coveting of the place alone, but the fitness of the man for the place withal: that is the question. Perhaps the place was _his_; perhaps he had a natural right, and even obligation, to seek the place! Mirabeau's ambition to be Prime Minister, how shall we blame it, if he were 'the only man in France that could have done any good there'? Hopefuler perhaps had he not so clearly _felt_ how much good he could do! But a poor Necker, who could do no good, and had even felt that he could do none, yet sitting broken-hearted because they had flung him out, and he was now quit of it, well might Gibbon mourn over him.--Nature, I say, has provided amply that the silent great man shall strive to speak withal; _too_ amply, rather!

Fancy, for example, you had revealed to the brave old Samuel Johnson, in his shrouded-up existence, that it was possible for him to do priceless divine work for his country and the whole world. That the perfect Heavenly Law might be made law on this earth; that the prayer he prayed daily, 'Thy kingdom come,' was at length to be fulfilled! If you had convinced his judgment of this; that it was possible, practicable; that he the mournful silent Samuel was called to take a part in it! Would not the whole soul of the man have flamed up into a divine clearness, into n.o.ble utterance and determination to act; casting all sorrows and misgivings under his feet, counting all affliction and contradiction small,--the whole dark element of his existence blazing into articulate radiance of light and lightning? It were a true ambition this! And think now how it actually was with Cromwell. From of old, the sufferings of G.o.d's Church, true zealous preachers of the truth flung into dungeons, whipt, set on pillories, their ears cropt off, G.o.d's Gospel-cause trodden under foot of the unworthy: all this had lain heavy on his soul. Long years he had looked upon it, in silence, in prayer; seeing no remedy on Earth; trusting well that a remedy in Heaven's goodness would come,--that such a course was false, unjust, and could not last forever. And now behold the dawn of it; after twelve years silent waiting, all England stirs itself; there is to be once more a Parliament, the Right will get a voice for itself: inexpressible well-grounded hope has come again into the Earth. Was not such a Parliament worth being a member of? Cromwell threw down his ploughs and hastened thither.

He spoke there,--rugged bursts of earnestness, of a self-seen truth, where we get a glimpse of them. He worked there; he fought and strove, like a strong true giant of a man, through cannon-tumult and all else,--on and on, till the Cause _triumphed_, its once so formidable enemies all swept from before it, and the dawn of hope had become clear light of victory and certainty. That _he_ stood there as the strongest soul of England, the undisputed Hero of all England,--what of this? It was possible that the law of Christ's Gospel could now establish itself in the world! The Theocracy which John Knox in his pulpit might dream of as a 'devout imagination,' this practical man, experienced in the whole chaos of most rough practice, dared to consider as capable of being _realised_. Those that were highest in Christ's Church, the devoutest wisest men, were to rule the land: in some considerable degree, it might be so and should be so. Was it not _true_, G.o.d's truth? And if _true_, was it not then the very thing to do? The strongest practical intellect in England dared to answer, Yes!

This I call a n.o.ble true purpose; is it not, In its own dialect, the n.o.blest that could enter into the heart of Statesman or man? For a Knox to take it up was something; but for a Cromwell, with his great sound sense and experience of what our world _was_,--History, I think, shows it only this once in such a degree. I account it the culminating point of Protestantism; the most heroic phasis that 'Faith in the Bible' was appointed to exhibit here below. Fancy it: that it were made manifest to one of us, how we could make the Right supremely victorious over Wrong, and all that we had longed and prayed for, as the highest good to England and all lands, an attainable fact!

Well, I must say, the _vulpine_ intellect, with its knowingness, its alertness and expertness in 'detecting hypocrites,' seems to me a rather sorry business. We have had one such Statesman in England; one man, that I can get sight of, who ever had in the heart of him any such purpose at all. One man, in the course of fifteen hundred years; and this was his welcome. He had adherents by the hundred or the ten; opponents by the million. Had England rallied all round him,--why, then, England might have been a _Christian_ land! As it is, vulpine knowingness sits yet at its hopeless problem, 'Given a world of Knaves, to educe an Honesty from their united action;'--how c.u.mbrous a problem, you may see in Chancery Law-Courts, and some other places!

Till at length, by Heaven's just anger, but also by Heaven's great grace, the matter begins to stagnate; and this problem is becoming to all men a _palpably_ hopeless one.--

But with regard to Cromwell and his purposes: Hume and a mult.i.tude following him, come upon me here with an admission that Cromwell _was_ sincere at first; a sincere 'Fanatic' at first, but gradually became a 'Hypocrite' as things opened round him. This of the Fanatic-Hypocrite is Hume's theory of it; extensively applied since,--to Mahomet and many others. Think of it seriously, you will find something in it; not much, not all, very far from all. Sincere hero hearts do not sink in this miserable manner. The Sun flings forth impurities, gets balefully incrusted with spots; but it does not quench itself, and become no Sun at all, but a ma.s.s of Darkness! I will venture to say that such never befell a great, deep Cromwell; I think, never. Nature's own lion-hearted Son! Antaeus-like, his strength is got by _touching the Earth_, his Mother; lift him up from the Earth, lift him up into Hypocrisy, Inanity, his strength is gone. We will not a.s.sert that Cromwell was an immaculate man; that he fell into no faults, no insincerities among the rest. He was no dilettante professor of 'perfections,' 'immaculate conducts.' He was a rugged Orson, rending his rough way through actual true _work_,--doubtless with many a _fall_ therein. Insincerities, faults, very many faults daily and hourly: it was too well known to him; known to G.o.d and him! The Sun was dimmed many a time; but the Sun had not himself grown a Dimness.

Cromwell's last words, as he lay waiting for death, are those of a Christian heroic man. Broken prayers to G.o.d, that He would judge him and this Cause, He since man could not, in justice yet in pity. They are most touching words. He breathed out his wild great soul, its toils and sins all ended now, into the presence of his Maker, in this manner.

I, for one, will not call the man a Hypocrite! Hypocrite, mummer, the life of him a mere theatricality; empty barren quack, hungry for the shouts of mobs? The man had made obscurity do very well for him till his head was gray; and now he _was_, there as he stood recognised unblamed, the virtual King of England. Cannot a man do without King's Coaches and Cloaks? Is it such a blessedness to have clerks forever pestering you with bundles of papers in red tape? A simple Diocletian prefers planting of cabbages; a George Washington, no very immeasurable man, does the like. One would say, it is what any genuine man could do; and would do. The instant his real work were out in the matter of Kingship,--away with it!

Let us remark, meanwhile, how indispensable everywhere a _King_ is, in all movements of men. It is strikingly shown, in this very War, what becomes of men when they cannot find a Chief Man, and their enemies can. The Scotch Nation was all but unanimous in Puritanism; zealous and of one mind about it, as in this English end of the Island was far from being the case. But there was no great Cromwell among them; poor tremulous, hesitating, diplomatic Argyles and suchlike; none of them had a heart true enough for the truth, or durst commit himself to the truth. They had no leader; and the scattered Cavalier party in that country had one: Montrose, the n.o.blest of all the Cavaliers; an accomplished, gallant-hearted, splendid man; what one may call the Hero-Cavalier. Well, look at it; on the one hand subjects without a King; on the other a King without subjects! The subjects without King can do nothing; the subjectless King can do something. This Montrose, with a handful of Irish or Highland savages, few of them so much as guns in their hands, dashes at the drilled Puritan armies like a wild whirlwind; sweeps them, time after time, some five times over, from the field before him. He was at one period, for a short while, master of all Scotland. One man; but he was a man: a million zealous men, but _without_ the one; they against him were powerless! Perhaps of all the persons in that Puritan struggle, from first to last, the single indispensable one was verily Cromwell. To see and dare, and decide; to be a fixed pillar in the welter of uncertainty;--a King among them, whether they called him so or not.

Precisely here, however, lies the rub for Cromwell. His other proceedings have all found advocates, and stand generally justified; but this dismissal of the Rump Parliament and a.s.sumption of the Protectorship, is what no one can pardon him. He had fairly grown to be King in England; Chief Man of the victorious party in England: but it seems he could not do without the King's Cloak, and sold himself to perdition in order to get it. Let us see a little how this was.

England, Scotland, Ireland, all lying now subdued at the feet of the Puritan Parliament, the practical question arose, What was to be done with it? How will you govern these Nations, which Providence in a wondrous way has given-up to your disposal? Clearly those hundred surviving members of the Long Parliament, who sit there as supreme authority, cannot continue for ever to sit. What _is_ to be done?--It was a question which theoretical const.i.tution-builders may find easy to answer; but to Cromwell, looking there into the real practical facts of it, there could be none more complicated. He asked of the Parliament, What it was they would decide upon? It was for the Parliament to say. Yet the Soldiers too, however contrary to Formula, they who had purchased this victory with their blood, it seemed to them that they also should have something to say in it! We will not "For all our fighting have nothing but a little piece of paper." We understand that the Law of G.o.d's Gospel, to which He through us has given the victory, shall establish itself, or try to establish itself, in this land!

For three years, Cromwell says, this question had been sounded in the ears of the Parliament. They could make no answer; nothing but talk, talk. Perhaps it lies in the nature of parliamentary bodies; perhaps no Parliament could in such case make any answer but even that of talk, talk! Nevertheless the question must and shall be answered. You sixty men there, becoming fast odious, even despicable, to the whole nation, whom the nation already calls Rump Parliament, _you_ cannot continue to sit there: who or what then is to follow? 'Free Parliament,' right of Election, Const.i.tutional Formulas of one sort or the other,--the thing is a hungry Fact coming on us, which we must answer or be devoured by it! And who are you that prate of Const.i.tutional Formulas, rights of Parliament? You have had to kill your King, to make Pride's Purges, to expel and banish by the law of the stronger whosoever would not let your Cause prosper: there are but fifty or three-score of you left there, debating in these days. Tell us what we shall do; not in the way of Formula, but of practicable Fact!

How they did finally answer, remains obscure to this day. The diligent G.o.dwin himself admits that he cannot make it out. The likeliest is, that this poor Parliament still would not, and indeed could not dissolve and disperse; that when it came to the point of actually dispersing, they again, for the tenth or twentieth time, adjourned it,--and Cromwell's patience failed him. But we will take the favourablest hypothesis ever started for the Parliament; the favourablest, though I believe it is not the true one, but too favourable.

According to this version: At the uttermost crisis, when Cromwell and his Officers were met on the one hand, and the fifty or sixty Rump Members on the other, it was suddenly told Cromwell that the Rump in its despair _was_ answering in a very singular way; that in their splenetic envious despair, to keep-out the army at least, these men were hurrying through the House a kind of Reform Bill,--Parliament to be chosen by the whole of England; equable electoral division into districts; free suffrage, and the rest of it! A very questionable, or indeed for _them_ an unquestionable thing. Reform Bill, free suffrage of Englishmen? Why, the Royalists themselves, silenced indeed but not exterminated, perhaps out_number_ us; the great numerical majority of England was always indifferent to our Cause, merely looked at it and submitted to it. It is in weight and force, not by counting of heads, that we are the majority! And now with your Formulas and Reform Bills, the whole matter, sorely won by our swords, shall again launch itself to sea; become a mere hope, and likelihood, _small_ even as a likelihood? And it is not a likelihood; it is a certainty, which we have won, by G.o.d's strength and our own right hands, and do now hold _here_. Cromwell walked down to these refractory Members; interrupted them in that rapid speed of their Reform Bill;--ordered them to begone, and talk there no more.--Can we not forgive him? Can we not understand him? John Milton, who looked on it all near at hand, could applaud him. The Reality had swept the Formulas away before it. I fancy, most men who were realities in England might see into the necessity of that.

The strong daring man, therefore, has set all manner of Formulas and logical superficialities against him; has dared appeal to the genuine fact of this England, Whether it will support him or not? It is curious to see how he struggles to govern in some const.i.tutional way; find some Parliament to support him; but cannot. His first Parliament, the one they call Barebones's Parliament, is, so to speak, a _Convocation of the Notables_. From all quarters of England the leading Ministers and chief Puritan Officials nominate the men most distinguished by religious reputation, influence and attachment to the true Cause: these are a.s.sembled to shape-out a plan. They sanctioned what was past; shaped as they could what was to come. They were scornfully called _Barebones's Parliament_, the man's name, it seems, was not _Barebones_, but Barbone,--a good enough man. Nor was it a jest, their work; it was a most serious reality,--a trial on the part of these Puritan Notables how far the Law of Christ could become the Law of this England. There were men of sense among them, men of some quality; men of deep piety I suppose the most of them were. They failed, it seems, and broke down, endeavouring to reform the Court of Chancery! They dissolved themselves, as incompetent; delivered-up their power again into the hands of the Lord-General Cromwell, to do with it what he liked and could.

What _will_ he do with it? The Lord-General Cromwell, 'Commander-in Chief of all the Forces raised and to be raised;' he hereby sees himself, at this unexampled juncture, as it were the one available Authority left in England, nothing between England and utter Anarchy but him alone. Such is the undeniable Fact of his position and England's, there and then. What will he do with it? After deliberation, he decides that he will _accept_ it; will formally, with public solemnity, say and vow before G.o.d and men, "Yes, the Fact is so, and I will do the best I can with it!" Protectorship, Instrument of Government,--these are the external forms of the thing; worked-out and sanctioned as they could in the circ.u.mstances be, by the Judges, by the leading Official people, 'Council of Officers and Persons of interest in the Nation:' and as for the thing itself, undeniably enough, at the pa.s.s matters had now come to, there _was_ no alternative but Anarchy or that. Puritan England might accept it or not; but Puritan England was, in real truth, saved from suicide thereby!--I believe the Puritan People did, in an inarticulate, grumbling, yet on the whole grateful and real way, accept this anomalous act of Oliver's; at least, he and they together made it good, and always better to the last. But in their Parliamentary _articulate_ way, they had their difficulties, and never knew fully what to say to it!--

Oliver's second Parliament, properly his _first_ regular Parliament, chosen by the rule laid-down in the Instrument of Government, did a.s.semble, and worked;--but got, before long, into bottomless questions as to the Protector's _right_, as to 'usurpation,' and so forth; and had at the earliest legal day to be dismissed. Cromwell's concluding Speech to these men is a remarkable one. So likewise to his third Parliament, in similar rebuke for their pedantries and obstinacies.

Most rude, chaotic, all these Speeches are; but most earnest-looking.

You would say, it was a sincere helpless man; not used to _speak_ the great inorganic thought of him, but to act it rather! A helplessness of utterance, in such bursting fulness of meaning. He talks much about 'births of Providence:' All these changes, so many victories and events, were not forethoughts, and theatrical contrivances of men, of _me_ or of men; it is blind blasphemers that will persist in calling them so! He insists with a heavy sulphurous wrathful emphasis on this.

As he well might. As if a Cromwell in that dark huge game he had been playing, the world wholly thrown into chaos round him, had _foreseen_ it all, and played it all off like a precontrived puppetshow by wood and wire! These things were foreseen by no man, he says; no man could tell what a day would bring forth: they were 'births of Providence,'

G.o.d's finger guided us on, and we came at last to clear height of victory, G.o.d's Cause triumphant in these Nations; and you as a Parliament could a.s.semble together, and say in what manner all this could be _organised_, reduced into rational feasibility among the affairs of men. You were to help with your wise counsel in doing that.

"You have had such an opportunity as no Parliament in England ever had." Christ's Law, the Right and True, was to be in some measure made the Law of this land. In place of that, you have got into your idle pedantries, const.i.tutionalities, bottomless cavillings and questionings about written laws for _my_ coming here;--and would send the whole matter into Chaos again, because I have no Notary's parchment, but only G.o.d's voice from the battle-whirlwind, for being President among you! That opportunity is gone; and we know not when it will return. You have had your const.i.tutional Logic; and Mammon's Law, not Christ's Law, rules yet in this land. "G.o.d be judge between you and me!" These are his final words to them: Take you your const.i.tution-formulas in your hand; and I my _in_formal struggles, purposes, realities and acts; and "G.o.d be judge between you and me!"--

We said above what shapeless, involved chaotic things the printed Speeches of Cromwell are. _Wilfully_ ambiguous, unintelligible, say the most: a hypocrite shrouding himself in confused Jesuitic jargon!

To me they do not seem so. I will say rather, they afforded the first glimpses I could ever get into the reality of this Cromwell, nay into the possibility of him. Try to believe that he means something, search lovingly what that may be: you will find a real _speech_ lying imprisoned in these broken rude tortuous utterances; a meaning in the great heart of this inarticulate man! You will, for the first time, begin to see that he was a man; not an enigmatic chimera, unintelligible to you, incredible to you. The Histories and Biographies written of this Cromwell, written in shallow sceptical generations that could not know or conceive of a deep believing man, are far more _obscure_ than Cromwell's Speeches. You look through them only into the infinite vague of Black and the Inane. 'Heats and Jealousies,' says Lord Clarendon himself: 'heats and jealousies,' mere crabbed whims, theories and crochets; these induced slow sober quiet Englishmen to lay down their ploughs and work; and fly into red fury of confused war against the best-conditioned of Kings! _Try_ if you can find that true. Scepticism writing about Belief may have great gifts; but it is really _ultra vires_ there. It is Blindness laying-down the Laws of Optics.--

Cromwell's third Parliament split on the same rock as his second. Ever the const.i.tutional Formula: How came _you_ there? Show us some Notary parchment! Blind pedants:--"Why, surely the same power which makes you a Parliament, that, and something more, made me a Protector!" If my Protectorship is nothing, what in the name of wonder is your Parliamenteership, a reflex and creation of that?--

Parliaments having failed, there remained nothing but the way of Despotism. Military Dictators, each with his district, to _coerce_ the Royalists and other gainsayers, to govern them, if not by act of Parliament, then by the sword. Formula shall _not_ carry it, while the Reality is here! I will go on, protecting oppressed Protestants abroad, appointing just judges, wise managers, at home, cherishing true Gospel ministers; doing the best I can to make England a Christian England, greater than old Rome, the Queen of Protestant Christianity; I, since you will not help me; I while G.o.d leaves me life!--Why did he not give it up; retire into obscurity again, since the Law would not acknowledge him? cry several. That is where they mistake. For him there was no giving of it up! Prime Ministers have governed countries, Pitt, Pombal, Choiseul; and their word was a law while it held: but this Prime Minister was one that _could not get resigned_. Let him once resign, Charles Stuart and the Cavaliers waited to kill him; to kill the Cause _and_ him. Once embarked, there is no retreat, no return. This Prime Minister could _retire_ nowhither except into his tomb.

One is sorry for Cromwell in his old days. His complaint is incessant of the heavy burden Providence has laid on him. Heavy; which he must bear till death. Old Colonel Hutchinson, as his wife relates it, Hutchinson, his old battle-mate, coming to see him on some indispensable business, much against his will,--Cromwell 'follows him to the door,' in a most fraternal, domestic, conciliatory style; begs that he would be reconciled to him, his old brother in arms; says how much it grieves him to be misunderstood, deserted by true fellow-soldiers, dear to him from of old: the rigorous Hutchinson, cased in his republican formula, sullenly goes his way.--And the man's head now white; his strong arm growing weary with its long work! I think always too of his poor Mother, now very old, living in that Palace of his; a right brave woman: as indeed they lived all an honest G.o.d-fearing Household there: if she heard a shot go off, she thought it was her son killed. He had to come to her at least once a day, that she might see with her own eyes that he was yet living. The poor old Mother!----What had this man gained; what had he gained? He had a life of sore strife and toil, to his last day. Fame, ambition, place in History? His dead body was hung in chains; his 'place in History,'--place in History forsooth!--has been a place of ignominy, accusation, blackness and disgrace; and here, this day, who knows if it is not rash in me to be among the first that ever ventured to p.r.o.nounce him not a knave and a liar, but a genuinely honest man!

Peace to him. Did he not, in spite of all, accomplish much for us?

_We_ walk smoothly over his great rough heroic life; step-over his body sunk in the ditch there. We need not _spurn_ it, as we step on it!--Let the Hero rest. It was not to _men's_ judgment that he appealed; nor have men judged him very well.

Precisely a century and a year after this of Puritanism had got itself hushed-up into decent composure, and its results made smooth in 1688, there broke-out a far deeper explosion, much more difficult to hush-up, known to all mortals, and like to be long known, by the name of French Revolution. It is properly the third and final act of Protestantism; the explosive confused return of Mankind to Reality and Fact, now that they were perishing of Semblance and Sham. We call our English Puritanism the second act: "Well then, the Bible is true; let us go by the Bible!" "In Church," said Luther; "In Church and State,"

said Cromwell, "let us go by what actually is G.o.d's Truth." Men have to return to reality; they cannot live on semblance. The French Revolution, or third act, we may well call the final one; for lower than that savage _Sansculottism_ men cannot go. They stand there on the nakedest haggard Fact, undeniable in all seasons and circ.u.mstances; and may and must begin again confidently to build-up from that. The French explosion, like the English one, got its King,--who had no Notary parchment to show for himself. We have still to glance for a moment at Napoleon, our second modern King.

Napoleon does by no means seem to me so great a man as Cromwell. His enormous victories which reached over all Europe, while Cromwell abode mainly in our little England, are but as the high _stilts_ on which the man is seen standing; the stature of the man is not altered thereby. I find in him no such _sincerity_ as In Cromwell; only a far inferior sort. No silent walking, through long years, with the Awful Unnamable of this Universe; 'walking with G.o.d,' as he called it; and faith and strength in that alone: _latent_ thought and valour, content to lie latent, then burst out as in blaze of Heaven's lightning!

Napoleon lived in an age when G.o.d was no longer believed; the meaning of all Silence, Latency, was thought to be Nonent.i.ty: he had to begin not out of the Puritan Bible, but out of poor Sceptical _Encyclopedies_. This was the length the man carried it. Meritorious to get so far. His compact, prompt, everyway articulate character is in itself perhaps small, compared with our great chaotic inarticulate Cromwell's. Instead of '_dumb_ Prophet struggling to speak,' we have a portentous mixture of the Quack withal! Hume's notion of the Fanatic-Hypocrite, with such truth as it has, will apply much better to Napoleon than it did to Cromwell, to Mahomet or the like,--where indeed taken strictly it has hardly any truth at all. An element of blamable ambition shows itself, from the first, in this man; gets the victory over him at last, and involves him and his work in ruin.

'False as a bulletin' became a proverb in Napoleon's time. He makes what excuse he could for it: that it was necessary to mislead the enemy, to keep up his own men's courage, and so forth. On the whole, there are no excuses. A man in no case has liberty to tell lies. It had been, in the long-run, _better_ for Napoleon too if he had not told any. In fact, if a man have any purpose reaching beyond the hour and day, meant to be found extant _next_ day, what good can it ever be to promulgate lies? The lies are found-out; ruinous penalty is exacted for them. No man will believe the liar next time even when he speaks truth, when it is of the last importance that he be believed. The old cry of wolf!--A Lie is _no_-thing; you cannot of nothing make something; you make _nothing_ at last, and lose your labour into the bargain.

Yet Napoleon _had_ a sincerity; we are to distinguish between what is superficial and what is fundamental in insincerity. Across these outer manoeuvrings and quackeries of his, which were many and most blamable, let us discern withal that the man had a certain instinctive ineradicable feeling for reality; and did base himself upon fact, so long as he had any basis. He has an instinct of Nature better than his culture was. His _savans_, Bourrienne tells us, in that voyage to Egypt were one evening busily occupied arguing that there could be no G.o.d. They had proved it, to their satisfaction, by all manner of logic. Napoleon looking up into the stars, answers, "Very ingenious, Messieurs: but _who made_ all that?" The Atheistic logic runs-off from him like water; the great Fact stares him in the face: "Who made all that?" So too in Practice: he, as every man that can be great, or have victory in this world, sees, through all entanglements, the practical heart of the matter; drives straight towards that. When the steward of his Tuileries Palace was exhibiting the new upholstery, with praises, and demonstration how glorious it was, and how cheap withal, Napoleon, making little answer, asked for a pair of scissors, clipt one of the gold ta.s.sels from a window-curtain, put it in his pocket, and walked on. Some days afterwards, he produced it at the right moment, to the horror of his upholstery functionary; it was not gold but tinsel! In Saint Helena, it is notable how he still, to his last days, insists on the practical, the real. "Why talk and complain; above all, why quarrel with one another? There is no _result_ in it; it comes to nothing that one can _do_. Say nothing, if one can do nothing!" He speaks often so, to his poor discontented followers; he is like a piece of silent strength in the middle of their morbid querulousness there.

And accordingly was there not what we can call a _faith_ in him, genuine so far as it went? That this new enormous Democracy a.s.serting itself here in the French Revolution is an insuppressible Fact, which the whole world, with its old forces and inst.i.tutions cannot put down; this was a true insight of his, and took his conscience and enthusiasm along with it,--a _faith_. And did he not interpret the dim purport of it well? '_La carriere ouverte aux talens_, The implements to him who can handle them:' this actually is the truth, and even the whole truth; it includes whatever the French Revolution, or any Revolution, could mean. Napoleon, in his first period, was a true Democrat. And yet by the nature of him, fostered too by his military trade, he knew that Democracy, if it were a true thing at all could not be an anarchy: the man had a heart-hatred for anarchy. On that Twentieth of June (1792), Bourrienne and he sat in a coffee-house, as the mob rolled by: Napoleon expresses the deepest contempt for persons in authority that they do not restrain this rabble. On the Tenth of August he wonders why there is no man to command these poor Swiss; they would conquer if there were. Such a faith in Democracy, yet hatred of Anarchy, it is that carries Napoleon through all his great work. Through his brilliant Italian Campaigns, onwards to the Peace of Leoben, one would say, his inspiration is: 'Triumph to the French Revolution; a.s.sertion of it against these Austrian Simulacra that pretend to call it a Simulacrum!' Withal, however, he feels, and has a right to feel, how necessary a strong Authority is; how the Revolution cannot prosper or last without such. To bridle-in that great devouring, self-devouring French Revolution; to _tame_ it, so that its intrinsic purpose can be made good, that it may become _organic_, and be able to live among other organisms and _formed_ things, not as a wasting destruction alone: is not this still what he partly aimed at, as the true purport of his life; nay what he actually managed to do?

Through Wagrams, Austerlitzes; triumph after triumph,--he triumphed so far. There was an eye to see in this man, a soul to dare and do. He rose naturally to be the King. All men saw that he _was_ such. The common soldiers used to say on the march: "These babbling _Avocats_, up at Paris; all talk and no work! What wonder it runs all wrong? We shall have to go and put our _Pet.i.t Caporal_ there!" They went, and put him there; they and France at large. Chief-consulship, Emperorship, victory over Europe;--till the poor Lieutenant of _La Fere_, not unnaturally, might seem to himself the greatest of all men that had been in the world for some ages.

But at this point, I think, the fatal charlatan-element got the upper hand. He apostatised from his old Faith in Facts: took to believing in Semblances; strove to connect himself with Austrian Dynasties, Popedoms, with the old false Feudalities which he once saw clearly to be false;--considered that _he_ would found "his Dynasty" and so forth; that the enormous French Revolution meant only that! The man was 'given-up to strong delusion, that he should believe a lie;' a fearful but most sure thing. He did not know true from false now when he looked at them,--the fearfulest penalty a man pays for yielding to untruth of heart. _Self_ and false ambition had now become his G.o.d: _self_-deception once yielded to, _all_ other deceptions follow naturally more and more. What a paltry patch-work of theatrical paper-mantles, tinsel and mummery, had this man wrapt his own great reality in, thinking to make it more real thereby! His hollow Pope's-_Concordat_, pretending to be a re-establishment of Catholicism, felt by himself to be the method of extirpating it, "_la vaccine de la religion_:" his ceremonial Coronations, consecrations by the old Italian Chimera in Notre-Dame,--"wanting nothing to complete the pomp of it," as Augereau said, "nothing but the half-million of men who had died to put an end to all that"! Cromwell's Inauguration was by the Sword and Bible; what we must call a genuinely _true_ one.

Sword and Bible were borne before him, without any chimera: were not these the _real_ emblems of Puritanism; its true decoration and insignia? It had used them both in a very real manner, and pretended to stand by them now! But this poor Napoleon mistook: he believed too much in the _Dupeability_ of men; saw no fact deeper in men than Hunger and this! He was mistaken. Like a man that should build upon cloud; his house and he fall down in confused wreck, and depart out of the world.

Alas, in all of us this charlatan-element exists; and _might_ be developed, were the temptation strong enough. 'Lead us not into temptation'! But it is fatal, I say, that it _be_ developed. The thing into which it enters as a cognisable ingredient is doomed to be altogether transitory; and, however huge it may _look_, is in itself small. Napoleon's working, accordingly, what was it with all the noise it made? A flash as of gunpowder wide-spread; a blazing-up as of dry heath. For an hour the whole Universe seems wrapt in smoke and flame; but only for an hour. It goes out: the Universe with its old mountains and streams, its stars above and kind soil beneath, is still there.

The Duke of Weimar told his friends always, To be of courage; this Napoleonism was _unjust_, a falsehood, and could not last. It is true doctrine. The heavier this Napoleon trampled on the world, holding it tyrannously down, the fiercer would the world's recoil against him be, one day. Injustice pays itself with frightful compound-interest. I am not sure but he had better have lost his best park of artillery, or had his best regiment drowned in the sea, than shot that poor German Bookseller, Palm! It was a palpable tyrannous murderous injustice, which no man, let him paint an inch thick, could make-out to be other.

It burnt deep into the hearts of men, it and the like of it; suppressed fire flashed in the eyes of men, as they thought of it,--waiting their day! Which day _came_: Germany rose round him.--What Napoleon _did_ will in the long-run amount to what he did _justly_; what Nature with her laws will sanction. To what of reality was in him; to that and nothing more. The rest was all smoke and waste. _La carriere ouverte aux talens_: that great true Message, which has yet to articulate and fulfil itself everywhere, he left in a most inarticulate state. He was a great _ebauche_, a rude-draught never completed; as indeed what great man is other? Left in _too_ rude a state, alas!

His notions of the world, as he expresses them there at St. Helena, are almost tragical to consider. He seems to feel the most unaffected surprise that it has all gone so; that he is flung-out on the rock here, and the World is still moving on its axis. France is great, and all-great; and at bottom, he is France. England itself, he says, is by Nature only an appendage of France; "another Isle of Oleron to France." So it was _by Nature_, by Napoleon-Nature; and yet look how in fact,--HERE AM I! He cannot understand it: inconceivable that the reality has not corresponded to his program of it; that France was not all-great, that he was not France. 'Strong delusion,'

that he should believe the thing to be which _is_ not! The compact, clear-seeing, decisive Italian nature of him, strong, genuine, which he once had, has enveloped itself, half-dissolved itself, in a turbid atmosphere of French fanfaronade. The world was not disposed to be trodden-down underfoot; to be bound into ma.s.ses, and built together, as _he_ liked, for a pedestal to France and him: the world had quite other purposes in view! Napoleon's astonishment is extreme. But alas, what help now? He had gone that way of his; and Nature also had gone her way. Having once parted with Reality, he tumbles helpless in Vacuity; no rescue for him. He had to sink there, mournfully as man seldom did; and break his great heart, and die,--this poor Napoleon: a great implement too soon wasted, till it was useless: our last Great Man!

_Our_ last, in a double sense. For here finally these wide roamings of ours through so many times and places, in search and study of Heroes, are to terminate. I am sorry for it: there was pleasure for me in this business, if also much pain. It is a great subject, and a most grave and wide one, this which, not to be too grave about it, I have named _Hero-worship_. It enters deeply, as I think, into the secret of Mankind's ways and vitalest interests in this world, and is well worth explaining at present. With six months, instead of six days, we might have done better. I promised to break-ground on it; I know not whether I have even managed to do that. I have had to tear it up in the rudest manner in order to get into it at all. Often enough, with these abrupt utterances thrown-out isolated, unexplained, has your tolerance been put to the trial. Tolerance, patient candour, all-hoping favour and kindness, which I will not speak of at present. The accomplished and distinguished, the beautiful, the wise, something of what is best in England, have listened patiently to my rude words. With many feelings, I heartily thank you all; and say, Good be with you all!

THE END