Читать книгу The Arena. Volume 4, No. 21, August, 1891 - Various - Страница 3

When the volume of M. Lévy Brühl appeared in September of last year, its name was instantaneously found for it by one of the leaders of historical criticism in France. Ere one week had passed, M. Albert Sorel had christened it “l’ Idée elle Fait,”4 and the public of Paris had ratified the title by all but universal acclaim.

In those words M. Sorel proclaimed the concrete sense of the book, and no doubt was left as to what was the meaning of the author who had so freely undertaken to investigate the “developments of the German national conscience.”

The pith of the whole lies in Professor Brühl’s own expression: “In German unity,” he says, “the idea precedes everything else, engenders the fact l’est l’Unité nationale d’abord; Unité l’etat ensuite,” and nowhere in any historical phenomenon has the idea had a larger part to claim. But here you have at once to get rid of what, in Sybel’s narrative, rests on mere documentary evidence! All anachronisms have to be set aside. As against the vigor of Lévy Brühl’s living men, the make-believe of the past, with its caste-governed puppets, stares you in the face. After the rout at Sédan, after the startling transmutation of long dormant but still live ideas into overwhelming facts, you realize how entirely the mere Prussian chronicle of events in their official garb deals with what is forever extinct. These dead players have lost their significancy; they but simulate humanity from the outside,—are simply “embroidered vestments stuffed like dolls with bran,” or like the moth-eaten uniforms of the great Frederick in the gallery at Potsdam.

When Lévy Brühl, alluding to Stein and his searching reforms after the disasters of later years, says: “Il voulait une nation vivante” he wanted a living nation! He unchains the great idea from the bondage where it had lain for centuries, and whence the men of 1813 set it loose; he reinstates the past even to its legendary sources, and evokes memories which were those of heroic ages, and which had still power to inspire the present, and re-create what had once so splendidly lived. This life is in truth the German idea in its utmost truth; it was life and power that these men wanted, the life born in them from their earliest hour and kept sacred through all time by their poetry, their song, their native tongue.

It is all this which is German and not Prussian. The Hohenzollerns have nothing to do with all this idealism,—and it is this which constitutes the peculiar and sovereign spirit of German unity to which the modern philosophy of Frederick II. was so long a stranger, and to which the Iron Chancellor became a hearty convert only at the close; the chivalrous element of the great elector is but a link between what had been the Holy Roman Empire and what is to be the national union after Leipsic and the War of Freedom—culminating in its supreme and inevitable consequence in 1871. The heroes (and they were heroes) of the distant North were as Brandenburgers, “electors,” component parts, be it not forgotten, of a Teutonic whole, “of one great heart,” (as Bunsen wrote long years ago to Lord Houghton),5 “though we did not know it.”

Perhaps the greatest superiority of Professor Lévy Brühl lies in the unity of description he employs in order to bring home to the reader the unity of the subject he treats. He sees the whole as a whole, as it really is, all being contained in all, and nothing in past or present omitted. This is the truth of the Germanic oneness of species, and the failure to conceive it of most writers of our day is the chief cause of confusion. It is a vast, coherent vision of things taken in by mind and eye from the Niebelungen Lied to the wholesale captivity of the French army, in the autumn of 1870, and when not thus conceived, incomplete. To those who lived in and through the period comprised between the war of the Danish Duchies and the re-conquest of Alsace-Lorraine, no item of even prehistoric times can remain absent; the spirit of German unity is everywhere, pervades everything, and those alone who thoroughly master this are capable of painting it to others’ senses.

It is very well to take a Leibniz or Frederick the Great for a starting-point, but it all goes immeasurably farther back than that. Luther and his Bible open one large historic gate. The Bible heads all! In 1813, writes General Clausewitz to the so-called Great Gascon, the prime impetus was a religious one, and his own words are: “If I could only hang a Bible to the equipments of my troopers I could do with them all that Cromwell did with his Ironsides!” Two centuries before, this had been the feeling of Gustavus Adolphus, who fought for Protestant Germany with his Bible at his saddle-bow.

Luther is the one predominant Teuton of the centuries, after the close of the middle ages, and though he ceases to be present in the flesh in 1516, he never dies. The inspiration of the German soul endures and lives in every variety of art or expression. Luther is perpetuated in Handel, and technically, even his “Feste Burg” is the first note of the “Inspirate” in “I Know That My Redeemer Liveth!”

It is only the most inattentive of historical students who can afford to ignore this. No modern æsthetician from the Rhine to the Spree affects to dispute the succession of Teutonic thought, in its various forms of passion, from Beethoven to Goethe, from Schiller, Jean Paul, or Weber, or Ravner, or Kleist, or Immermann, down to the latest high priest of the pre-historic cult—down to Richard Wagner himself! It was precisely this that the Emperor Frederick knew as crown prince, and that the chancellor had to learn. With the crown prince all was present. The farthest past was with him; the leaves of the uralte forests had whispered their dream lore in his ears as in those of the Siegfried of the Niebelungen; he had seen Otto von Wittelsbach strike dead his very Kaiser for breach of faith6 and stood by at the Donnersberg, when mighty Rudolph’s son slew Adolf of Napan for his base attempt at usurpation. He knew it all, legend or chronicle; no secret was hidden from him, and the national pulse beat in him with fiery throb from the first hour when the national conscience had been touched. The chancellor was chilled by his own statecraft, and the king, as he then was, had witnessed the Napoleonic wars.

Between the crown prince and Bismarck, however, there existed one point of contact. Each was a Deutsche Student, and there, later on, was to be found the true conversion of the chancellor to national ideas.

As in every genuine lover of his country (and that Prince Bismarck is), there lay latent in the famous “White Cuirassier” the same ideal capacity of warlike action and intellectuality that so distinguished Frederick II. No one understood better the complex son of Carlyle’s roystering barrack hero, no one knew in reality more deeply that the ideas planted by him in men’s minds were those of the majesty of intelligence, of the royalty of humanity’s brain power.

Count Bismarck proved his political foresight by the rapidity with which he seized on the Schleswig-Holstein question as being the axis on which turned the entire evolution (if ever it should be possible!) of the imperial German unity. About that he hesitated not one moment. He adopted the whole theory of Dahlmann, who alone spoke it out in words in 1848-9, but he feared to plunge at one leap into the vortex of his own threatening conclusions and tried for several years to stave off the “pay day.” He was somewhat slower to recognize the identity of feeling through all the Germanic races, to realize the equally strong vibration, the psychologic harmony quivering through heart and soul from North to South, through the mysteriously hidden dramas of fifteen hundred years. He believed himself a narrow Particularist Borussian, a “Pomeranian Giant,” and let a score of years go by before clearly making out by touch that the strange change of tonality, of sound, and significance that superposed the patriotism of the South to that of the North was a mere inharmonic change, and that according to the rotation of the two circles, each, in reality, underlay the other in turn.

It would be a fatal mistake to imagine that M. von Bismarck allowed himself to be led into the Danish campaign. He did nothing to bring it about, but the instant it showed itself on the cards he took advantage of it in the most predetermined, authoritative way, leaving his Austrian accomplice and victim no possibility of escape. From the hour when, in 1853, he boarded Count Richberg on the Carlsbad Railroad, and forced his enemy of the Francfort Bund to become his humble servant and carry out all his designs, to the hour when, in 1865, he drove Franz Joseph to sign the Condiminium on what he knew was a mere waste paper, he was resolved to turn to account the extraordinary opportunity offered him by the incredible blindness and insensate terror of revolution of his allies. In the Austrians, the dread of what the smaller States, encouraged by Hungary, might attempt, paralyzed every other consideration, and besides that, the abortive little plans of Count Beust, in Saxony, served to point out to him what other Germans were, in a purely German sense, thinking of, and he decided that the grand historic game thrust upon his perceptions and waited for by all around him, should be played by himself alone. Then he played it, not before seeing at once what it must entail, but by no means assured that he could win.

And then, they who watched him nearest and knew him best, know how he played that game, mindful of every event that filled the long history of the past, living over again all the struggles, all the glories and defeats of all the European nations far or near, finding examples both to imitate or avoid, losing sight of nothing, from Gregory VII. to Gutenberg, from papal obscurantism to the Reformation’s blaze of light; from Wallenstein’s murder to the treaty of Utrecht; from Richelieu to the scaffold of Louis XVI., and while calculating every catastrophe, keeping steadily on his way.

This, the fearful period between the Crimean War, when first Cavour stepped forth to the incident of Ems, when the die was cast, this was the really magnificent passage in the great chancellor’s career, for this was the time of possible doubt when responsibility lay so heavy that to elude it might be called prudence, and which to have survived is already a proof of superiority over common humanity.

And here we assert the true grandeur of the precursor,—of the one whom we have called the inventor, and who undeniably was so—of Cavour! There can be no question that his own intimate familiarity with the details of the Bond of Virtue and the War of Freedom7 of the glorious epoch when modern Germany headed and achieved the victorious movement against the world’s debasement,—brought distinctly to Bismarck’s mental vision the splendor of Cavour’s impossibly unequal contest for Italian freedom! The situations were essentially much alike, but so much grander for the Italian statesman, Italy’s odds being so immeasurably longer! But still the likeness came out, and the future chancellor could in no way aspire to be an initiator. The end was still a gigantic one, and one to which no true, brave patriot dared be false as an ideal,—but how as to the execution? As to the practical means of carrying out conceptions that might daily be doomed to alteration?

There it was again that the figure of Cavour arose supreme; his long, inexhaustible patience, his undying hopes, his sacrifices day by day of the very springs of life for a self-imposed duty,—these were his titles to immortal fame, these constituted his sovereign right to success. But was not the worst probation over when Waterloo was won, and was it not an accepted theory that the Vienna Congress had settled all the vexed questions of ancient Europe? Any further movement, therefore, might seem merely a disturbance. This, for conservative statesmen above all, was a dilemma.

Germany had liberated not Germany only, but the world in 1813, and had already had her Cavours!

There was no denying it: the Cavour of Germany was Stein. But was the work done? Had the Congress of Vienna settled anything, for was that still left to do without which the independence and well-being of forty millions of Germans was unguaranteed, and the peace of all Europe uninsured? If so, what remained to be achieved? to complete what the German Cavour, the Precursor Stein, had begun, to embody and make real the glorious dreams of which Queen Louise had been the symbol, the Joan of Arc?8

That, indeed, brought the Hohenzollerns on the scene, and lent to prosaic history its legend, giving to Frederick’s “big battalions” the white-robed heroine who should lead them on.

Whether, through the long years of indecision, during which disorder and revolution seemed the danger to be averted, the future “Chancellor of Iron” matured his plans after the manner of Newton, by “forever thinking of them” is still a question to be adequately answered by himself alone. This much is certain that when, in 1863-64, the subject of the Duchies cast its shadow on the path, it revealed its importance to Bismarck, as it had done fourteen years previously to Dahlmann, and stood forth distinctly as the initial syllable of the one mystical word, Unity.

Schleswig-Holstein was, as a matter of fact, and by all its several complications, the German question; it was its sign and portent, and if action of some sort were not taken thereupon, the door set ajar was closed upon the future, for a generation at least. Palmerston’s declaration, than which no unwiser one was ever made, touching the insanity of the man who should seek to understand the enigma of the Danish Duchies, was adopted in England solely from the dense and inconceivable ignorance of the British mind on all German topics, and the equally inexplicable but inborn dislike of all British politicians to grapple with any serious study of them.

It was the problem to which no German of the North could show indifference; and it was the one subject which brought Prussia to the fore, and put her reigning house in the van, forcing the Hohenzollerns into predominance. This was a crucial point, and wondrous to record! the will of Bismarck on that exceedingly curious detail brought the Hapsburgs together with the Hohenzollerns; Frederick with Marie-Therèse, Wallenstein’s camp with Rebels, in an unescapable atmosphere of rank Germanism!

But here again the first step of the forthcoming ruler was taken in obedience to an irresistible, though, perhaps, unavowed, national suggestion. The sense of all that the past had given to German history, to the power of German thought, formed a part of Bismarck’s very nature, and spite of the timidity of his experienced statecraft, he could not disobey the promptings of the German conscience.

When the quick-witted French public applied to Professor Lévy Brühl’s work the title of “The idea whence comes the fact,” they awarded it its permanent signification; it is the development of the German conscience that causes the imperial unity of Germany, and no one is more thoroughly aware of that than the famous chancellor.

We feel with whomsoever was a witness of the crowning struggle, that nothing can even paint its gigantic character more aptly than the concluding phrase of the now famous French historian:—

… “Thus was formed the virtual German nation,—the nation that willed to be, and for long years could not be because reality refused to bear out practically all its ideals. It was in truth, l’ame qui cherche un corps!”

These words can never be improved upon. The chancellor knows their truth, as the Kronprinz knew it, but the years lying between them threw a certainty of glory into one which the other could not attain to,—and Bismarck, too, was a man of old Prussia, of her ancient traditions and formalities, while the crown prince was modern amongst moderns—a soldier, yes! but pre-eminently a man, a citizen; but though each felt his conviction differently, its strength was one and the same in both.

The unity of Germany was the creation of no individual. German unity and the imperial unity sprang from the whole past of German history and German thought. The State existing now is the outcome of Germany’s own self, of the idea, of the soul of Germany.