Early Kings of Norway - Thomas Carlyle (best ebook reader for surface pro txt) 📗

a principle of Life was in it); till it also had grown world-great, and was among the main Facts of our modern existence. Such a Fact, that Louis XIV., for example, could answer the expostulatory Magistrate with his “L’Etat c’est moi (The State? I am the State);” and be replied to by silence and abashed looks. So far had accident and forethought; had your Louis Elevenths, with the leaden Virgin in their hatband, and torture-

wheels and conical oubliettes (man-eating!) under their feet; your Henri Fourths, with their prophesied social millennium, ‘when every peasant should have his fowl in the pot;’ and on the whole, the fertility of this most fertile Existence (named of Good and Evil),—brought it, in the matter of the Kingship. Wondrous! Concerning which may we not again say, that in the huge mass of Evil, as it rolls and swells, there is ever some Good working imprisoned; working towards deliverance and triumph?

How such Ideals do realise themselves; and grow, wondrously, from amid the incongruous ever-fluctuating chaos of the Actual: this is what World-

History, if it teach any thing, has to teach us, How they grow; and, after long stormy growth, bloom out mature, supreme; then quickly (for the blossom is brief) fall into decay; sorrowfully dwindle; and crumble down, or rush down, noisily or noiselessly disappearing. The blossom is so brief; as of some centennial Cactus-flower, which after a century of waiting shines out for hours! Thus from the day when rough Clovis, in the Champ de Mars, in sight of his whole army, had to cleave retributively the head of that rough Frank, with sudden battleaxe, and the fierce words, “It was thus thou clavest the vase” (St. Remi’s and mine) “at Soissons,”

forward to Louis the Grand and his L’Etat c’est moi, we count some twelve hundred years: and now this the very next Louis is dying, and so much dying with him!—Nay, thus too, if Catholicism, with and against Feudalism (but not against Nature and her bounty), gave us English a Shakspeare and Era of Shakspeare, and so produced a blossom of Catholicism—it was not till Catholicism itself, so far as Law could abolish it, had been abolished here.

But of those decadent ages in which no Ideal either grows or blossoms?

When Belief and Loyalty have passed away, and only the cant and false echo of them remains; and all Solemnity has become Pageantry; and the Creed of persons in authority has become one of two things: an Imbecility or a Macchiavelism? Alas, of these ages World-History can take no notice; they have to become compressed more and more, and finally suppressed in the Annals of Mankind; blotted out as spurious,—which indeed they are.

Hapless ages: wherein, if ever in any, it is an unhappiness to be born.

To be born, and to learn only, by every tradition and example, that God’s Universe is Belial’s and a Lie; and ‘the Supreme Quack’ the hierarch of men! In which mournfulest faith, nevertheless, do we not see whole generations (two, and sometimes even three successively) live, what they call living; and vanish,—without chance of reappearance?

In such a decadent age, or one fast verging that way, had our poor Louis been born. Grant also that if the French Kingship had not, by course of Nature, long to live, he of all men was the man to accelerate Nature. The Blossom of French Royalty, cactus-like, has accordingly made an astonishing progress. In those Metz days, it was still standing with all its petals, though bedimmed by Orleans Regents and Roue Ministers and Cardinals; but now, in 1774, we behold it bald, and the virtue nigh gone out of it.

Disastrous indeed does it look with those same ‘realised ideals,’ one and all! The Church, which in its palmy season, seven hundred years ago, could make an Emperor wait barefoot, in penance-shift; three days, in the snow, has for centuries seen itself decaying; reduced even to forget old purposes and enmities, and join interest with the Kingship: on this younger strength it would fain stay its decrepitude; and these two will henceforth stand and fall together. Alas, the Sorbonne still sits there, in its old mansion; but mumbles only jargon of dotage, and no longer leads the consciences of men: not the Sorbonne; it is Encyclopedies, Philosophie, and who knows what nameless innumerable multitude of ready Writers, profane Singers, Romancers, Players, Disputators, and Pamphleteers, that now form the Spiritual Guidance of the world. The world’s Practical Guidance too is lost, or has glided into the same miscellaneous hands. Who is it that the King (Able-man, named also Roi, Rex, or Director) now guides? His own huntsmen and prickers: when there is to be no hunt, it is well said, ‘Le Roi ne fera rien (To-day his Majesty will do nothing). (Memoires sur la Vie privee de Marie Antoinette, par Madame Campan (Paris, 1826), i. 12).

He lives and lingers there, because he is living there, and none has yet laid hands on him.

The nobles, in like manner, have nearly ceased either to guide or misguide; and are now, as their master is, little more than ornamental figures. It is long since they have done with butchering one another or their king: the Workers, protected, encouraged by Majesty, have ages ago built walled towns, and there ply their crafts; will permit no Robber Baron to ‘live by the saddle,’ but maintain a gallows to prevent it. Ever since that period of the Fronde, the Noble has changed his fighting sword into a court rapier, and now loyally attends his king as ministering satellite; divides the spoil, not now by violence and murder, but by soliciting and finesse.

These men call themselves supports of the throne, singular gilt-pasteboard caryatides in that singular edifice! For the rest, their privileges every way are now much curtailed. That law authorizing a Seigneur, as he returned from hunting, to kill not more than two Serfs, and refresh his feet in their warm blood and bowels, has fallen into perfect desuetude,—

and even into incredibility; for if Deputy Lapoule can believe in it, and call for the abrogation of it, so cannot we. (Histoire de la Revolution Francaise, par Deux Amis de la Liberte (Paris, 1793), ii. 212.) No Charolois, for these last fifty years, though never so fond of shooting, has been in use to bring down slaters and plumbers, and see them roll from their roofs; (Lacretelle, Histoire de France pendant le 18me Siecle (Paris, 1819) i. 271.) but contents himself with partridges and grouse. Close-

viewed, their industry and function is that of dressing gracefully and eating sumptuously. As for their debauchery and depravity, it is perhaps unexampled since the era of Tiberius and Commodus. Nevertheless, one has still partly a feeling with the lady Marechale: “Depend upon it, Sir, God thinks twice before damning a man of that quality.” (Dulaure, vii. 261.) These people, of old, surely had virtues, uses; or they could not have been there. Nay, one virtue they are still required to have (for mortal man cannot live without a conscience): the virtue of perfect readiness to fight duels.

Such are the shepherds of the people: and now how fares it with the flock?

With the flock, as is inevitable, it fares ill, and ever worse. They are not tended, they are only regularly shorn. They are sent for, to do statute-labour, to pay statute-taxes; to fatten battle-fields (named ‘Bed of honour’) with their bodies, in quarrels which are not theirs; their hand and toil is in every possession of man; but for themselves they have little or no possession. Untaught, uncomforted, unfed; to pine dully in thick obscuration, in squalid destitution and obstruction: this is the lot of the millions; peuple taillable et corveable a merci et misericorde. In Brittany they once rose in revolt at the first introduction of Pendulum Clocks; thinking it had something to do with the Gabelle. Paris requires to be cleared out periodically by the Police; and the horde of hunger-

stricken vagabonds to be sent wandering again over space—for a time.

‘During one such periodical clearance,’ says Lacretelle, ‘in May, 1750, the Police had presumed withal to carry off some reputable people’s children, in the hope of extorting ransoms for them. The mothers fill the public places with cries of despair; crowds gather, get excited: so many women in destraction run about exaggerating the alarm: an absurd and horrid fable arises among the people; it is said that the doctors have ordered a Great Person to take baths of young human blood for the restoration of his own, all spoiled by debaucheries. Some of the rioters,’ adds Lacretelle, quite coolly, ‘were hanged on the following days:’ the Police went on.

(Lacretelle, iii. 175.) O ye poor naked wretches! and this, then, is your inarticulate cry to Heaven, as of a dumb tortured animal, crying from uttermost depths of pain and debasement? Do these azure skies, like a dead crystalline vault, only reverberate the echo of it on you? Respond to it only by ‘hanging on the following days?’—Not so: not forever! Ye are heard in Heaven. And the answer too will come,—in a horror of great darkness, and shakings of the world, and a cup of trembling which all the nations shall drink.

Remark, meanwhile, how from amid the wrecks and dust of this universal Decay new Powers are fashioning themselves, adapted to the new time and its destinies. Besides the old Noblesse, originally of Fighters, there is a new recognised Noblesse of Lawyers; whose gala-day and proud battle-day even now is. An unrecognised Noblesse of Commerce; powerful enough, with money in its pocket. Lastly, powerfulest of all, least recognised of all, a Noblesse of Literature; without steel on their thigh, without gold in their purse, but with the ‘grand thaumaturgic faculty of Thought’ in their head. French Philosophism has arisen; in which little word how much do we include! Here, indeed, lies properly the cardinal symptom of the whole wide-spread malady. Faith is gone out; Scepticism is come in. Evil abounds and accumulates: no man has Faith to withstand it, to amend it, to begin by amending himself; it must even go on accumulating. While hollow langour and vacuity is the lot of the Upper, and want and stagnation of the Lower, and universal misery is very certain, what other thing is certain?

That a Lie cannot be believed! Philosophism knows only this: her other belief is mainly that, in spiritual supersensual matters no Belief is possible. Unhappy! Nay, as yet the Contradiction of a Lie is some kind of Belief; but the Lie with its Contradiction once swept away, what will remain? The five unsatiated Senses will remain, the sixth insatiable Sense (of vanity); the whole daemonic nature of man will remain,—hurled forth to rage blindly without rule or rein; savage itself, yet with all the tools and weapons of civilisation; a spectacle new in History.

In such a France, as in a Powder-tower, where fire unquenched and now unquenchable is smoking and smouldering all round, has Louis XV. lain down to die. With Pompadourism and Dubarryism, his Fleur-de-lis has been shamefully struck down in all lands and on all seas; Poverty invades even the Royal Exchequer, and Tax-farming can squeeze out no more; there is a quarrel of twenty-five years’ standing with the Parlement; everywhere Want, Dishonesty, Unbelief, and hotbrained Sciolists for state-physicians: it is a portentous hour.

Such things can the