with a frankness which leaves no room to doubt.
To anyone who knows how careful Nietzsche was to safeguard his originality, such an acknowledgment is in itself sufficient proof of the immense power which Montaigne wielded over Nietzsche at a decisive and critical period of his intellectual development. But only a systematic comparison could show that we have to do here with something more than a mental stimulus and a quickening of ideas, that Montaigne"s "Essays" have provided the foundations of Nietzsche"s philosophy, and that the Frenchman may rightly be called, and in a very definite sense, the "spiritual father" of the German.
II.
At first sight this statement must appear paradoxical, and a first reading of the two writers reveals their differences rather than their resemblances. The one strikes us as essentially the sane; the other, even in his first books, reveals that lack of mental balance which was to terminate in insanity. The one is a genial sceptic; the other is a fanatic dogmatist. To Montaigne life is a comedy; to his disciple life is a tragedy. The one philosophizes with a smile; the other, to use his own expression, philosophizes with a hammer. The one is a Conservative; the other is a herald of revolt. The one is const.i.tutionally moderate and temperate; the other is nearly always extreme and violent in his judgment. The one is a practical man of the world; the other is a poet and a dreamer and a mystic. The one is quaintly pedantic, and his page is often a mosaic of quotations; the other is supremely original. The one is profuse in his professions of loyalty to the Roman Catholic Church; the other calls himself Anti-Christ.
III.
There can be no doubt that if the characteristics which we have just referred to belonged essentially to Montaigne, there would be little affinity between the thought of Nietzsche and that of Montaigne. And it would be impossible to account for the magnetic attraction which drew Nietzsche to the study of the "Essays," and for the enthusiasm with which they inspired him. But I am convinced that those characteristics are not the essential characteristics. I am convinced that there is another Montaigne who has nothing in common with the Montaigne of convention and tradition. I am convinced that the scepticism, the Conservatism, the irony, the moderation, the affectation of humility, frivolity, pedantry, and innocent candour, are only a mask and disguise which Montaigne has put on to conceal his ident.i.ty, that they are only so many tricks and dodges to lead the temporal and spiritual powers off the track, and to rea.s.sure them as to his orthodoxy. I am convinced that beneath and beyond the Montaigne of convention and tradition there is another much bigger and much deeper Montaigne, whose ident.i.ty would have staggered his contemporaries, and would have landed him in prison. And it is this unconventional and real Montaigne who is the spiritual father of Nietzsche.
It is obviously impossible, within the limits of a brief paper, to prove this far-reaching statement and to establish the existence of an esoteric and profound meaning in the "Essays." I shall only refer to a pa.s.sage which is ignored by most commentators, which has been added in the posthumous edition, in which Montaigne himself admits such a double and esoteric meaning, and which seems to me to give the key to the interpretation of the "Essays":
"I know very well that when I hear anyone dwell upon the language of my essays, I had rather a great deal he would say nothing: "tis not so much to elevate the style as to depress the sense, and so much the more offensively as they do it obliquely; and yet I am much deceived if many other writers deliver more worth noting as to the matter, and, how well or ill soever, if any other writer has sown things much more material, or at all events more downright, upon his paper than myself.
To bring the more in, I only muster up the heads; should I annex the sequel I should trebly multiply the volume. And how many stories have I scattered up and down in this book, that I only touch upon, which, should anyone more curiously search into, they would find matter enough to produce infinite essays. Neither those stories nor my quotations always serve simply for example, authority, or ornament; I do not only regard them for the use I make of them; they carry sometimes, besides what I apply them to, the seed of a more rich and a bolder matter, and sometimes, collaterally, a more delicate sound, both to myself, who will say no more about it in this place, and to others who shall be of my humour."
IV.
The real and esoteric Montaigne is, like Nietzsche, a herald of revolt, one of the most revolutionary thinkers of all times. And the Gascon philosopher who philosophizes with a smile is far more dangerous than the Teuton who philosophizes with a hammer. The corrosive acid of his irony is more destructive than the violence of the other. Like Nietzsche, Montaigne transvalues all our moral values.
Nothing is absolute; everything is relative. There is no law in morals.
"The laws of conscience, which we pretend to be derived from nature, proceed from custom; everyone having an inward veneration for the opinions and manners approved and received amongst his own people, cannot, without very great reluctance, depart from them, nor apply himself to them without applause."
There is no absolute law in politics. And one form of government is as good as another.
"Such people as have been bred up to liberty, and subject to no other dominion but the authority of their own will, look upon all other forms of government as monstrous and contrary to nature. Those who are inured to monarchy do the same; and what opportunity soever fortune presents them with to change, even then, when with the greatest difficulties they have disengaged themselves from one master, that was troublesome and grievous to them, they presently run, with the same difficulties, to create another; being unable to take into hatred subjection itself."
There is no law in religion. There is no justification in patriotism.
The choice of religion is not a matter of conscience or of reason, but of custom and climate. We are Christians by the same t.i.tle as we are Perigordins or Germans.
V.
If to destroy all human principles and illusions is to be a sceptic, Montaigne is the greatest sceptic that ever existed. But Montaigne"s scepticism is only a means to an end. On the ruin of all philosophies and religions Montaigne, like Nietzsche, has built up a dogmatism of his own. The foundation of that dogmatism in both is an unbounded faith in life and in nature. Like Nietzsche, Montaigne is an optimist.
At the very outset of the "Essays" he proclaims the joy of life. He preaches the _gaya scienza_, the _frohliche Wissenschaft_. All our sufferings are due to our departing from the teachings of Nature. The chapter on cannibalism, from which Shakespeare has borrowed a famous pa.s.sage in "The Tempest," and which has probably suggested the character of Caliban, must be taken in literal sense. The savage who lives in primitive simplicity comes nearer to Montaigne"s ideal of perfection than the philosopher and the saint.
VI.
And this brings us to the fundamental a.n.a.logy between Nietzsche and Montaigne. Like the German, the Frenchman is a pure pagan. Here, again, we must not be misled by the innumerable professions of faith, generally added in later editions and not included in the edition of 1580. Montaigne is uncompromisingly hostile to Christianity. His Catholicism must be understood as the Catholicism of Auguste Comte, defined by Huxley-namely, Catholicism minus Christianity. He glorifies suicide. He abhors the self-suppression of asceticism; he derides chast.i.ty, humility, mortification-every virtue which we are accustomed to a.s.sociate with the Christian faith. He glorifies self-a.s.sertion and the pride of life. Not once does he express even the most remote sympathy for the heroes of the Christian Church, for the saints and martyrs. On the other hand, again and again he indulges in lyrical raptures for the achievements of the great men of Greece and Rome. He is an intellectual aristocrat. His ideal policy is the policy of the Spartans-"almost miraculous in its perfection." His ideal man is the pagan hero-the superman of antiquity-Alcibiades, Epaminondas, Alexander, Julius Caesar.
III.-TREITSCHKE[14] AND THE PHILOSOPHY OF PRUSSIANISM.
[14] Treitschke, "History of Germany," Vols. I. and II.
(Jarrold.) Treitschke, "Politics," with Introduction by A. J.
Balfour: 2 vols, (Constable, London.)
There is a most baneful delusion which has misled the Allies from the beginning of the war, and which is still being acted on after three years of a desperate struggle-namely, that we are mainly fighting a sinister political dynasty and a formidable political machine constructed with all the diabolical ingenuity and armed with all the resources of the destructive genius of man. If, indeed, we had only been confronted by the Kaiser and his paladins, or only threatened by his military machine, the war would long ago have been ended-if not by the Allies, then by the German people themselves. Millions of people, however loyal, do not allow themselves to be slaughtered for a dynast, even though that dynast claims to be a Superman, even though he be called Prince of Schwarzburg-Sondershausen or Schwarzburg-Rudolstadt, even though he be called Prince Henry XXI. of Reuss of the younger branch or Prince Henry Lx.x.xVIII. of Reuss of the older branch. Whole nations do not indefinitely submit to being the slaves of a machine, however diabolical and however perfect. The truth is that behind the German princes and princelings and Junkers there is the resolve of a united people. Behind the Prussian machine there is the driving power of tremendous spiritual and moral forces, of an inflexible purpose, of a compelling idealism, of a mystical creed accepted with more than Mohammedan fanaticism. It is that national purpose, it is those spiritual forces, which explain the unconquerable pride of the German people, as evil and as lofty as the pride of Satan in "Paradise Lost."
It is these which explain their devotion and self-sacrifice, it is these which explain the Teutonic legions marching to their doom singing their hymns of love as well as their hymns of hatred. It is these which explain the two million volunteers which in August, 1914, went to swell the huge German conscript armies. It is the obsession of that mystical German creed which explains the epic achievements of the German offensive and the even more astounding achievements of the German defensive. We may continue to denounce the crimes of Germany and the atrocities of the German soldiery-and I have personally denounced them until my readers must have got sick of my denunciations. But there is nothing particularly mysterious in crimes and atrocities, and crimes and atrocities alone do not help to explain the German soul. Crimes and atrocities do not make us understand how even to-day the German hosts are still able to challenge a whole world in arms.
Let us, then, take in the vital fact that after three years those German spiritual forces, those perverted German ideals, remain the most formidable obstacle in our path. We may continue to destroy the German armies by the slow process of attrition, and we may continue to sacrifice the flower of our youth until the process is completed. We may trust to our superiority in money-power and in man-power, but unless we also break the moral power of German ideals, unless we exorcise the spell which possesses the German mind, unless we triumph in the spiritual contest as well as in the battle of tanks and howitzers, unless we overthrow the idols which successive generations of great teachers and preachers have imposed on a susceptible, receptive, and docile people, there will be no early settlement, nor, however long belated, can there ever be a lasting peace.
The foregoing remarks may justify the following attempt to interpret and to make intelligible, even to the most inattentive reader, the creed of one of the most powerful of those teachers and preachers who have taken such mysterious and uncanny possession of the soul of the German nation. Before 1914 none except a few initiated had ever heard of Treitschke. Since 1914 he has become a household name and a name of evil import. But to the immense majority of readers that name, however familiar and ominous, remains an empty name. _Nomen flatus vocis._ And even those to whom the name conveys something more definite do not trouble about its meaning. With that strange disbelief in the power of ideas which is one of our lamentable weaknesses, and which even the war has not been able to cure, even yet we have not brought ourselves to take seriously those terrible theories which have burnt themselves into the Teutonic imagination. And so indifferent have we remained to doctrines so far-reaching and so deadly that the recent publication of an excellent English translation of Treitschke"s "German History," one of the masterpieces of historical literature, has had to be suspended for the incredible reason that there was no British public to read it.
On approaching the study of Treitschke"s works, we are at once impressed by the inexorable logic of his political and moral creed.
There is, perhaps, no other instance of a system so splendidly consistent in its principles. We are told that the great French naturalist, Cuvier, was able to reconstruct the whole anatomy of an animal merely through examining the structure of a tooth or the fragment of a bone. Applying to the German historian the method which Cuvier applied to the antediluvian mastodon, we can reduce the whole complex political philosophy of Treitschke from a few fundamental principles which he follows with a single mind, and which the Prussian State has applied with an equally relentless consistency both in its internal and in its foreign policy.
It is this magnificent consistency, this confident dogmatism, which gives us the secret of the enormous influence of Treitschke on his countrymen, as it explains the hypnotism of Jean-Jacques Rousseau on a previous generation. I do not think it would be easy to overestimate the extent of that influence. It is true that in one sense Treitschke"s political philosophy only expresses the Prussian policy, and that he did not create it. But when a political ideal is expounded with such clarity and such force, when it is propagated with such enthusiasm, when it takes such exclusive hold of the mind, it becomes a hundred times more efficient and more dangerous; it acquires the compelling force and inspires the fanaticism of religion. Those readers who will follow Treitschke"s close reasoning to the end will probably agree with me that the political creed of which he has been the apostle and prophet is substantially the same creed which has plunged Europe into the present world war, and that, more than any one thinker, much more certainly than Nietzsche, Treitschke must be held responsible for the catastrophe.
I have confined myself to expounding the doctrines of Treitschke. I have not attempted to refute them. It is not my object to denounce: there is always a sufficient number of publicists ever ready to undertake the task of denunciation. I am only trying to understand.
Nor have I dwelt on any side-issues. I have restricted myself to those simple and fundamental axioms which have directed the policy of Prussia. Almost invariably in human history it is only the simple, sweeping dogmas which obtain universal acceptance.
I.-TREITSCHKE AS THE REPRESENTATIVE PRUSSIAN.
There exist in the realm of fiction certain literary types which are an equal joy to the creative artist and to the student of human nature. There are certain malignant diseases which are an inspiration to the pathologist. And there are criminal cases which are a revelation to the lawyer: test cases which lead up to new discoveries and ill.u.s.trate fundamental principles. What those cla.s.sical types of Balzac or Dostoievski are to the critic, what those diseases and criminal cases are to the surgeon and the lawyer, the writings of Treitschke are to the student of history and politics; they throw a new and vivid light on the dark and hidden depths of the Prussian mind. They reveal like no other German writings the meaning of German policy, the spirit which inspires it. They explain what without them would have remained unexplained. He is much more than the historian of the Prussian State, he is the champion of its ideals. Much better than Bismarck, or the Kaiser, or than the "Clown Prince," he makes clear to us the aims and the aspirations of the Hohenzollern monarchy and of the German nation.
In the history of literature and thought it is given to but very few writers thus to become the spokesmen of a whole people. To achieve such importance a writer must possess many qualifications. He must possess a strong and dominating character. He must be a great literary artist. He must be a clear, a bold, and an independent thinker. The following pages will show in how eminent a degree Treitschke possessed all those qualities and how unreservedly they were placed at the service of the Prussian cause.
II.-TREITSCHKE"S PERSONALITY.
The first quality which challenges attention is the commanding strength of his personality. He combines the most contradictory gifts: the temperament of the artist, the imagination of the poet, the inspiring faith of the idealist, the practical sense of the realist, and the enthusiasm of the apostle. He always impresses you with that magnetic sense of power into which Carlyle impresses his readers. Like Carlyle, he is a firm believer in the heroic, and he has himself the temper of a hero. Three of his volumes of essays bear the significant t.i.tle, "Deutsche Kampfe" ("German Battles"). All through his career Treitschke has been fighting his patriotic battles. Obsessed by his ideals, he always has the courage of his convictions, and is always ready to suffer for them. In his early youth he had a painful quarrel with his father, a Saxon General and a loyal servant of the Saxon dynasty, because the son would not refrain from his attacks on Saxon "particularism" and would not abstain from championing the Prussian cause. Treitschke never evades a difficulty. He is never swayed by outside influences. He never dreads contradiction. When facts do not tally with his favourite theories, he brushes them away. And he never accepts any compromise. He is all made of one piece. He has the hardness of granite. He has never been afraid of unpopularity. He has always been a loyal friend and an equally staunch hater.
III.-TREITSCHKE AS A WRITER.
"Le style est l"homme." Never was Buffon"s dictum more strikingly verified, and never did any literary style reveal so completely the personality of the man. Treitschke"s style is imperious and aggressive. It has the ring of the General who gives the word of command. His sentences are not involved, as German sentences generally are. They are pregnant and concise. Treitschke often reminds one of a writer whom of all others he most cordially detests. Like Heine, Treitschke is incisive, epigrammatic. His phrase has always muscle and nerve: it has warmth and fervour. Treitschke has not the gift of humour. A German seldom possesses that redeeming gift. But he wields the weapon of trenchant irony with terrible force, and he adds the poet"s power of vision and the true historian"s sense of reality and sense of individuality. He has Macaulay"s gift of orderly narrative.
He is equally masterly in describing a battle scene, a meeting of diplomatists, a revolutionary movement. His picture of the Congress of Vienna is unsurpa.s.sed in historical literature. Like Saint-Simon, he can sum up a character in a few lines. German historians are seldom skilful portrait-painters. Treitschke forms an exception. His portraits of Talleyrand, of Metternich, of Tsar Alexander I., of Leopold I., King of the Belgians, are masterpieces of the literary craft.
IV.-TREITSCHKE AS A CLEAR AND ORIGINAL THINKER.
But all those artistic gifts would not have given him his commanding influence in the world of practical politics if he had not added the gifts of clear thinking and luminous exposition, which are so very rare in Germany. Treitschke is essentially an honest and systematic thinker. As Professor of History in the University of Berlin, he was accustomed to make intricate and abstract subjects interesting and intelligible to vast audiences of students. We are never left in any doubt as to his inner meaning. He always goes straight to the point.
There are no equivocations or mental reservations. He has the brevity but none of the ambiguity of the lawgiver. There are no gaps in his reasoning. He moves from one point to another in orderly sequence. Our intellectual and artistic joy in following the severe and simple outline of his political system is only marred by the thought of the appalling practical consequences of those doctrines.
And not only is he a clear thinker. He is also an original and independent thinker. He has not the professional taint of the German pedant. He has the German professor"s minute knowledge of concrete facts, and his doctrinaire love of abstract principles, but he is not a mere scholar and teacher. He always remains the man of the world, and he brings to the consideration of historical problems the practical experience which he gained as a journalist and as a member of the Reichstag. He does not apply any conventional standards to his judgments of men and events. He looks at everything from his own angle. There is a delightful freshness about everything he writes. He believes that the first duty of an historian is to be partial. He always follows a bias, but it is his own bias. In his German history he has not been content with digging up thousands of new facts from the recesses of German records; he gives his own interpretation to the facts. He has no respect for established fame, for existing theories.
He delights in shocking his readers. In his "Gotzendammerung," or "Twilight of the G.o.ds," Nietzsche has shown us how to "philosophize with a hammer." Treitschke has written history with a hammer, and all his writings are strewn with the fragments of broken idols and shattered reputations.
V.-THE PRUSSIAN STATE THE CENTRE OF TREITSCHKE"S LITERARY ACTIVITIES.
All Treitschke"s activities have centred round one subject: the history and policy of the Prussian State. All his loyalties are given to one cause, the supremacy of the German Empire led by the Prussian State. He has been a voluminous writer, and he has written on the most varied subjects. But all those subjects have only been taken up with the one object of elucidating Prussian problems and directing Prussian policy. His studies on Federalism, on the United Netherlands-by far the most suggestive survey of Dutch history which has so far been attempted-are intended to solve the problem of the relation of Prussia to the Federal States of the German Empire. His study on Cavour and Italian unity was undertaken as an introduction to the study of German unity. His admirable monograph on that strange and unique military theocracy of the Teutonic order was an essay on the early history of Prussia. His volume on Bonapartism was a study of the chief political opponent of Prussian supremacy. Briefly, all his volumes of essays have been preparatory to his life-work, the history of Germany, and the history of Germany itself is always kept subordinate to the history of the Prussian State.