| Chapter Two
Specific Avatars and Vibhutis
The Ten Avatars as a Parable of Evolution
Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development —Krishna opens the possibility of Overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable. As for the lives in between the Avatar lives, it must be remembered that Krishna speaks of many lives in the past, not only a few supreme ones, and secondly that while he speaks of himself as the Divine, in one passage he describes himself as a Vibhuti, vṛṣṇīnāṁ vāsudevaḥ. We may therefore fairly assume that in . many lives he manifested as the Vibhuti veiling the fuller Divine Consciousness. If we admit that the object of Avatarhood is to lead the evolution, this is quite reasonable, the Divine appearing as Avatar in the great transitional stages and as Vibhutis to aid the lesser transitions.
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In speaking of supreme liberation [in the previous letter] I was
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simply taking the Buddhist, Adwaita view for granted and correcting it by saying that this Nirvana view is too negative. Krishna opened the possibility of Overmind with its two sides of realisation, static and dynamic. Buddha tried to shoot from mind to Nirvana in the Supreme, just as Shankara did in another way after him. Both agree in overleaping the other stages and trying to get at a nameless and featureless Absolute. Krishna on the other hand was leading by the normal course of evolution. The next normal step is not a featureless Absolute, but the Supermind. I consider that in trying to overshoot, Buddha like Shankara made a mistake, cutting away the dynamic side of the liberation. Therefore there has to be a correction by Kalki. I was of course dealing with the Ten Avatars as a “parable of the evolution”, and only explaining the interpretation we can put on it from that point of view. It was not my own view of the thing that I was giving.
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I only took the Puranic list of Avatars and interpreted it as a parable of evolution, so as to show that the idea of evolution is implicit behind the theory of Avatarhood. As to whether one accepts Buddha as an Avatar or prefers to put others in his place (in some lists Balaram replaces Buddha), is a matter of individual feeling. The Buddhist Jatakas are legends about the past incarnations of the Buddha, often with a teaching implied in them, and are not a part of the Hindu system. To the Buddhists Buddha was not an Avatar at all, he was the soul climbing up the ladder of spiritual evolution till it reached the final stage of emancipation —although Hindu influence did make Buddhism develop the idea of an eternal Buddha above, that was not a universal or fundamental Buddhistic idea. Whether the Divine in manifesting his Avatarhood could choose to follow the line of evolution from the lowest scale, manifesting on each scale as a Vibhuti, is a question again to which the answer is not inevitably in the negative. If we accept the evolutionary idea, such a thing may have its place. If Buddha taught something different from Krishna, that
Page – 488 does not prevent his advent from being necessary in the spiritual evolution. The only question is whether the attempt to scale the heights of an absolute Nirvana through negation of cosmic existence was a necessary step or not, having a view to the fact that one can make the attempt to reach the Highest on the neti neti as well as the iti iti line.
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Too much importance need not be attached to the details about Kalki —they are rather symbolic than an attempt to prophesy details of future history. What is expressed is something that has to come, but it is symbolically indicated, no more. So too, too much weight need not be put on the exact figures about the Yugas in the Purana. Here again the Kala and the Yugas indicate successive periods in the cyclic wheel of evolution, the perfect state, decline and disintegration of successive ages of humanity followed by a new birth —the mathematical calculations are not the important element. The argument of the end of the Kali Yuga already come or coming and a new Satya Yuga coming is a very familiar one and there have been many who have upheld it.
I have no intention of entering into a supreme defence of Rama —I only entered into the points about Bali etc. because these are usually employed nowadays to belittle him as a great personality on the usual level. But from the point of view of Avatarhood I would no more think of defending his moral perfection ac cording to modern standards than I would think of defending Napoleon or Caesar against the moralists or the democratic critics or the debunkers in order to prove that they were Vibhutis. Vibhuti, Avatar are terms which have their own meaning and scope, and they are not concerned with morality or immorality, perfection or imperfection according to small human standards or setting an example to men or showing new moral attitudes or giving new spiritual teachings. These things may or may not
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be done, but they are not at all the essence of the matter. Also, I do not consider your method of dealing with Rama’s personality to be the right one. It has to be taken as a whole in the setting that Valmiki gave it (not treated as if it were the story of a modern man) and with the significance that he gave to his hero’s personality, deeds and works. If it is pulled out of its setting and analysed under the dissecting knife of a modern ethical mind, it loses all its significance at once. Krishna so treated becomes a mere debauchee and trickster who no doubt did great things in politics —but so did Rama in war. Achilles and Odysseus pulled out of their setting become, one a furious egoistic savage, and the other a cruel and cunning savage. I consider myself under an obligation to enter into the spirit, significance, atmosphere of the Mahabharata, Iliad, Ramayana and identify myself with their time-spirit before I can feel what their heroes were in themselves apart from the details of their outer action. As for the Avatarhood, I accept it for Rama first because he fills a place in the scheme and seems to me to fill it rightly —and because when I read the Ramayana I feel a great afflatus which I recognise and which makes of its story —mere faery tale though it seems —a parable of a great critical transitional event that happened in the terrestrial evolution and gives to the main character’s personality and actions a significance of the large typical cosmic kind which these actions would not have had if they had been done by another man in another scheme of events. The Avatar is not bound to do extraordinary actions, but he is bound to give his acts or his work or what he is —any of these or all —a significance and an effective power that are part of something essential to be done in the history of the earth and its races. All the same, if anybody does not see as I do and wants to eject Rama from his place, I have no objection —I have no particular partiality for Rama —provided somebody is put in who can more worthily fill up the gap his absence leaves. There was somebody there, Valmiki’s Rama or another Rama or somebody else not Rama. Also I do not mean that I admit the validity of your remarks
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about Rama, even taken as a piecemeal criticism; but that I have no time for today. I maintain my position about the killing of Bali and the banishment of Sita in spite of Bali’s preliminary objection to the procedure, afterwards retracted, and in spite of the opinions of Rama’s relatives. Necessarily from the point of view of the antique dharma —not from that of any universal moral standard —which besides does not exist, since the standard changes according to clime or age.
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No, certainly not —an Avatar is not at all bound to be a spiritual prophet —he is never in fact merely a prophet, he is a realiser, an establisher —not of outward things only, though he does realise something in the outward also, but, as I have said, of something essential and radical needed for the terrestrial evolution which is the evolution of the embodied spirit through successive stages towards the Divine. It was not at all Rama’s business to establish the spiritual stage of that evolution —so he did not at all concern himself with that. His business was to destroy Ravana and to establish the Ramarajya —in other words, to fix for the future the possibility of an order proper to the sattwic civilised human being who governs his life by the reason, the finer emotions, morality or at least moral ideals, such as truth, obedience, cooperation and harmony, the sense of humour, the sense of domestic and public order, to establish this in a world still occupied by anarchic forces, the Animal Mind and the powers of the vital Ego making its own satisfaction the rule of life, in other words, the Vanara and the Rakshasa. This is the meaning of Rama and his life-work and it is according as he fulfilled it or not that he must be judged as Avatar or no Avatar. It was not his business to play the comedy of the chivalrous Kshatriya with the formidable brute beast that was Bali, it was his business to kill him and get the Animal Mind under his control. It was his business to be not necessarily a perfect, but a largely representative sattwic Man, a faithful husband and lover, a loving and obedient son, a tender and perfect brother, father, friend —he is friend of all kinds of people, friend of the outcaste Guhaka, friend of the Animal
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leaders, Sugriva, Hanuman, friend of the vulture Jatayu, friend even of the Rakshasa Vibhishan. All that he was in a brilliant, striking but above all spontaneous and inevitable way, not with a forcing of this note or that like Harishchandra or Shivi, but with a certain harmonious completeness. But most of all, it was his business to typify and establish the things on which the social idea and its stability depend, truth and honour, the sense of the Dharma, public spirit and the sense of order. To the first, to truth and honour, much more even than to his filial love and obedience to his father —though to that also —he sacrificed his personal rights as the elect of the King and the Assembly and fourteen of the best years of his life and went into exile in the forests. To his public spirit and his sense of public order (the great and supreme civic virtue in the eyes of the ancient Indians, Greeks, Romans, for at that time the maintenance of the ordered community, not the separate development and satisfaction of the individual was the pressing need of human evolution) he sacrificed his own happiness and domestic life and the happiness of Sita. In that he was at one with the moral sense of all the antique races, though at variance with the later romantic individualistic sentimental morality of the modern man who can afford to have that less stern morality just because the ancients sacrificed the individual in order to make the world safe for the spirit of social order. Finally it was Rama’s business to make the world safe for the ideal of the sattwic human being by destroying the sovereignty of Ravana, the Rakshasa menace. All this he did with such a divine afflatus in his personality and action that his figure has been stamped for more than two millenniums on the mind of Indian culture and what he stood for has dominated the reason and idealising mind of man in all countries —and in spite of the constant revolt of the human vital is likely to continue to do so until a greater Ideal arises. And you say in spite of all this that he was no Avatar? If you like —but at any rate he stands among the few greatest of the great Vibhutis. You may dethrone him now —for man is no longer satisfied with the sattwic ideal and is seeking for something more —but his work and meaning remain stamped on the past of the earth’s evolving race.
Page – 492 When I spoke of the gap that would be left by his absence, I did not mean a gap among the prophets and intellectuals, but a gap in the scheme of Avatarhood —there was somebody who was the Avatar of the sattwic Human as Krishna was the Avatar of the overmental Superhuman —I see no one but Rama who can fill the place. Spiritual teachers and prophets (as also intellectuals, scientists, artists, poets, etc.) —these are at the greatest Vibhutis, but they are not Avatars. For at that rate all religious founders would be Avatars —Joseph Smith (I think that is his name) of the Mormons, St. Francis of Assisi, Calvin, Loyola and a host of others as well as Christ, Chaitanya or Ramakrishna. For faith, miracles, Bijoy Goswami, another occasion. I wanted to say this much more about Rama —which is still only a hint and is not the thing I was going to write about the general principle of Avatarhood.1
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I am rather perplexed by your strictures on Rama. Cowardice is the last thing that can be charged against Valmiki’s Rama; he has always been considered as a warrior and it is the “martial races” of India who have made him their god. Valmiki everywhere paints him as a great warrior. His employment of ruse against an infrahuman enemy does not prove the opposite —for that is always how the human (even great warriors and hunters) has dealt with the infrahuman. I think it is Madhusudan who has darkened Valmiki’s hero in Bengali eyes and turned him into a poor puppet, but that is not the authentic Rama who, say what one will, was a great epic figure, —Avatar or no Avatar. As
1 Nor, I may add, is it a complete or supreme defence of Rama. For that I would have to write about what the story of the Ramayana meant, appreciate Valmiki’s presentation of his chief characters (they are none of them copy-book examples, but great men and women with the defects and merits of human nature, as all men, even the greatest, are), and show also how the Godhead, which was behind the frontal and instrumental personality we call Rama, worked out every incident of his life as a necessary step in what had to be done. As to the weeping of Rama, I had answered that in my other yet unfinished letter. You are imposing the colder and harder Nordic ideal on the Southern temperament which regarded the expression of emotion, not its suppression, as a virtue. Witness the weeping and lamentations of Achilles, Ulysses and other Greek, Persian and Indian heroes —the latter especially as lovers.
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for conventional morality, all morality is a convention —man cannot live without conventions, mental and moral, otherwise he feels himself lost in the rolling sea of the anarchic forces of vital Nature. Even the Russells and Bernard Shaws can only end by setting up another set of conventions in the place of those they have skittled over. Only by rising above mind can one really get beyond conventions —Krishna was able to do it because he was not a mental human being but an overmental godhead acting freely out of a greater consciousness than man’s. Rama was not that, he was the Avatar of the sattwic human mind —mental, emotional, moral —and he followed the Dharma of the age and race. That may make him temperamentally congenial to Gandhi and the reverse to you; but just as Gandhi’s temperamental recoil from Krishna does not prove Krishna to be no Avatar, so your temperamental recoil from Rama does not establish that he was not an Avatar. However, my main point will be that Avatarhood does not depend upon these questions at all, but has another basis, meaning and purpose.
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No time for a full answer to your renewed remarks on Rama tonight. You are intrigued only because you stick to the standard modern measuring rods of moral and spiritual perfection (introduced by Seeley and Bankim) for the Avatar —while I start from another standpoint altogether and resolutely refuse these standard human measures. The ancient Avatars except Buddha were not either standards of perfection or spiritual teachers —in spite of the Gita which was spoken, says Krishna, in a moment of supernormal consciousness which he lost immediately after wards. They were, if I may say so, representative cosmic men who were instruments of a divine Intervention for fixing certain things in the evolution of the earth-race. I stick to that and refuse to submit myself in this argument to any other standard whatever. I did not admit that Rama was a blind Avatar, but offered you two alternatives of which the latter represents my real view founded on the impression made on me by the Ramayana that
Page – 494 Rama knew very well but refused to be talkative about it —his business being not to disclose the Divine, but to fix mental, moral and emotional man (not to originate him for he was there already) on the earth as against the Animal and the Rakshasa forces. My argument from Chaitanya (who was for most of the time, first a pandit and then a bhakta, but only occasionally the Divine himself) is perfectly rational and logical, if you follow my line and don’t insist on a high specifically spiritual consciousness for the Avatar. I shall point out what I mean in my next. By sattwic man I do not mean a moral or an always self controlled one, but a predominantly mental (as opposed to a vital or merely physical man) who has rajasic emotions and passions, but lives predominantly according to his mind and its will and ideas. There is no such thing, I suppose, as a purely sattwic man —since the three gunas go always together in a state of unstable equilibrium, but a predominantly sattwic man is what I have described. My impression of Rama from Valmiki is such —it is quite different from yours. I am afraid your picture of him is quite out of focus —you efface the main lines of the character, belittle and brush out all the lights to which Valmiki gave so much value and prominence and hammer always at some details and some parts of shadow which you turn into the larger part of Rama. That is what the debunkers do —but a debunked figure is not the true figure. By the way, a sattwic man can have strong passion and strong anger —and when he lets the latter loose, the normally violent fellow is simply nowhere. Witness the outbursts of anger of Christ, the indignation of Chaitanya —and the general evidence of experience and psychology on that point. All this however by the way —I shall try to develop later. P. S. The trait of Rama which you give as that of an undeveloped man, viz., his decisive spontaneous action according to the will and the idea that came to him, is a trait of the cosmic man and many Vibhutis, men of action of the large Caesarian or Napoleonic type. That also I hope to develop sometime.
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Why should Rama not have kama as well as prema? —they were supposed to go together as between husband and wife in ancient India. The performances of Rama in the viraha of Sita are due to Valmiki’s poetic idea which was also Kalidasa’s and everybody else’s in those far-off times about how a complete lover should behave in such a quandary. Whether the actual Rama bothered himself to do all that is another matter. As for the unconscious Avatar, why not? Chaitanya is supposed to be an Avatar by the Vaishnavas, yet he was conscious of the Godhead behind only when that Godhead came in front and possessed him on rare occasions. Christ said “I and my Father are one”, but yet he always spoke and behaved as if there were a difference. Ramakrishna’s earlier period was that of one seeking God, not aware from the first of his identity. These are the reputed religious Avatars who ought to be more conscious than a man of action like Rama. And supposing the full and permanent consciousness, why should the Avatar proclaim himself except on rare occasions to an Arjuna or to a few bhaktas or disciples? It is for others to find out what he is; though he does not deny when others speak of him as That, he is not always saying and perhaps never may say or only in moments like that of the Gita, “I am He.”
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When I said, “Why not an unconscious Avatar?” I was taking your statement (not mine) that Rama was unconscious and how could there be an unconscious Avatar. My own view is that Rama was not blind, not unconscious of his Avatarhood, only uncommunicative about it. But I said that even taking your statement to be correct, the objection was not insuperable. I instanced the case of Chaitanya and the others, because there the facts are hardly disputable. Chaitanya for the first part of his life was simply Nimai Pandit and had no consciousness of being anything else. Then he had his conversion and became the bhakta, Chaitanya. This bhakta at times seemed to be possessed by the presence of Krishna, knew himself to be Krishna, spoke, moved and appeared with the light of the Godhead —none around him
Page – 496 could think of or see him as anything else when he was in this glorified and transfigured condition. But from that he fell back to the ordinary consciousness of the bhakta and, as I have read in his biography, refused then to consider himself as anything more. These, I think, are the facts. Well then, what do they signify? Was he only Nimai Pandit at first? It is quite conceivable that he was so and the descent of the Godhead into him only took place after his conversion and spiritual change. But also afterwards when he was in his normal bhakta-consciousness, was he then no longer the Avatar? An intermittent Avatarhood? Krishna coming down for an afternoon call into Chaitanya and then going up again till the time came for the next visit? I find it difficult to believe in this phenomenon. The rational explanation is that in the phenomenon of Avatarhood there is a Conscious ness behind, at first veiled or sometimes perhaps only half-veiled, which is that of the Godhead and a frontal consciousness, human or apparently human or at any rate with all the appearance of terrestriality, which is the instrumental Personality. In that case, it is possible that the secret Consciousness was all along there, but waited to manifest until after the conversion; and it manifested intermittently because the main work of Chaitanya was to establish the type of a spiritual and psychic bhakti and love in the emotional vital part of man, preparing the vital in us in that way to turn towards the Divine —at any rate, to fix that possibility in the earth-nature. It was not that there had not been the emotional type of bhakti before; but the completeness of it, the elan, the vital’s rapture in it had never manifested as it manifested in Chaitanya. But for that work it would never have done if he had always been in the Krishna consciousness; he would have been the Lord to whom all gave bhakti, but not the supreme example of the divine ecstatic bhakta. At the same time the occasional manifestation showed who he was and at the same time evidenced the mystic law of the Immanence. Voila —for Chaitanya. But, if Chaitanya, the frontal con sciousness, the instrumental Personality, was all the time the Avatar, yet except in his highest moments was unconscious of it and even denied it, that pushed a little farther would establish the
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possibility of what you call an unconscious Avatar —that is to say, of one in which the veiled consciousness might not come in front but always move the instrumental Personality from behind. The frontal consciousness might be aware in the inner parts of its being that it was only an instrument of Something Divine which was its real Self, but outwardly would think, speak and behave as if it were only the human being doing a given work with a peculiar power and splendour. Whether there was such an Avatar or not is another matter, but logically it is quite possible.
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What is all this obsession of greater or less? In our Yoga we do not strive after greatness. It is not a question of Sri Krishna’s disciples, but of the earth consciousness —Rama was a mental man, there is no touch of the overmind consciousness (direct) in anything he said or did, but what he did was done with the greatness of the Avatar. But there have since been men who did live in touch with the planes above mind —higher mind, illumined mind, Intuition. There is no question of asking whether they were “greater” than Rama; they might have been less “great”, but they were able to live from a new plane of consciousness. And Krishna’s opening the overmind certainly made it possible for the attempt at bringing Supermind to the earth to be made.
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About greater and less, one point. Is Captain John Higgins of S.S. Mauretania a greater man than Christopher Columbus be cause he can reach America without trouble in a few days? Is a university graduate in philosophy greater than Plato because he can reason about problems and systems which had never even occurred to Plato? No, only humanity has acquired greater scientific power which any good navigator can use or a wider intellectual knowledge which anyone with a philosophic train ing can use. You will say greater scientific power and wider knowledge is not a change of consciousness. Very well, but there are Rama and Ramakrishna. Rama spoke always from
Page – 498 the thinking intelligence, the common property of developed men; Ramakrishna spoke constantly from a swift and luminous spiritual intuition. Can you tell me which is the greater? the Avatar recognised by all India? or the saint and Yogi recognised as an Avatar only by his disciples and some others who follow them?
Krishna is not the supramental light. The descent of Krishna would mean the descent of the Overmind Godhead preparing, though not itself actually bringing, the descent of Supermind and Ananda. Krishna is the Anandamaya, he supports the evolution through the Overmind leading it towards his Ananda.
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What Krishna worked for was the Overmind consciousness acting in the mind and vital.
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What was said2 was that Krishna as a manifestation on earth opened the possibility of the Overmind consciousness here to men and stood for that, as Rama was the incarnation in mental Man. If Krishna was an overmind “God”, that means he was not an Incarnation, not the Divine, but somebody else who claimed to be the Divine —i.e. he was a god who somehow thought he was God.
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I suppose very few recognised him [Krishna] as an Avatar; certainly it was not at all a general recognition. Among the few those nearest him do not seem to have counted —it was less prominent people like Vidura etc.
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2 The correspondent asked, “Why is it said that Krishna is an Overmind God?” —Ed.
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Those who were with Krishna were in all appearance men like other men. They spoke and acted with each other as men with men and were not thought of by those around them as gods. Krishna himself was known by most as a man —only a few worshipped him as the Divine.
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Yuge yuge3 may be used in a general sense, as in English “from age to age” and not refer technically to the yuga proper according to the Puranic computation. But the bahūni has an air of referring to very numerous lives especially when coupled with tava ca. In that case all these many births could not be full incarnations, —many may have been merely Vibhuti births carrying on the thread from incarnation to incarnation. About Arjuna’s accompanying him in each and every birth, nothing is said, but it would not be likely —many, of course.
He [Buddha] affirmed practically something unknowable that was Permanent and Unmanifested. Adwaita does the same. Buddha never said he was an Avatar of a Personal God but that he was the Buddha. It is the Hindus who made him an Avatar. If Buddha had looked upon himself as an Avatar at all, it would have been as an Avatar of the impersonal Truth.
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If a Divine Consciousness and Force descended and through the personality we call Buddha did a great work for the world, then Buddha can be called an Avatar —the tapasya and arriving at knowledge are only an incident of the manifestation. If on the other hand Buddha was only a human being like many others who arrived at some knowledge and preached it,
3 In the Gita, Krishna tells Arjuna, “Many are my lives that are past” (4.5) and again, “I am born from age to age.” (4.8) The correspondent asked how Krishna’s past lives could be many (bahuni) if he was born only from age to age (yuge yuge). —Ed.
Page – 500 then he was not an Avatar —for of that kind there have been thousands and they cannot be all Avatars.
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I don’t know that historically there could have been any other Buddha. It is the Vaishnava Puranas, I think, that settled the list of Avatars, for they are all Avatars of Vishnu according to the Purana. The final acceptance by all may have come later than Shankara, after the Buddhist-Brahminic controversy had ceased to be an actuality. For some time there was a tendency to substitute Balarama’s name for Buddha’s or to say that Buddha was an Avatar of Vishnu, but that he came to mislead the Asuras. He is evidently aimed at in the story of Mayamoha in the Vishnu Purana.
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He [Buddha] had a more powerful vital than Ramakrishna, a stupendous will and an invincible mind of thought. If he had led the ordinary life, he would have been a great organiser, conqueror and creator.
Mahomed would himself have rejected the idea of being an Avatara, so we have to regard him only as the prophet, the instrument, the Vibhuti. Christ realised himself as the Son who is one with the Father —he must therefore be an aṁśa avatāra, a partial incarnation.
He [Ramakrishna] never wrote an autobiography. What he said was in conversation with his disciples and others. He was certainly quite as much an Avatar as Christ or Chaitanya.
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Augustus Caesar and Leonardo da Vinci
Augustus Caesar organised the life of the Roman Empire and it was this that made the framework of the first transmission of the Graeco-Roman civilisation to Europe —he came for that work and the writings of Virgil and Horace and others helped greatly towards the success of his mission. After the interlude of the Middle Ages, this civilisation was reborn in a new mould in what is called the Renaissance, not in its life-aspects but in its intellectual aspects. It was therefore a supreme intellectual, Leonardo da Vinci, who took up again the work and summarised in himself the seeds of modern Europe.
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Never heard before of my declaring or anybody declaring such a thing [that a divine descent was attempted during the Renaissance with Leonardo da Vinci as its centre]. What Leonardo da Vinci held in himself was all the new age of Europe on its many sides. But there was no question of Avatarhood or consciousness of a descent or pressure of spiritual planes. Mysticism was no part of what he had to manifest.
I don’t think it can be said that Napoleon had little of ego. He was exceedingly ego-centric. He made himself a dictator from Brumaire, and as a dictator he should always have acted —but he felt the need of support and made the error of seeking it in the democratic way —a way for which he was utterly unfit. He had the capacities of a ruler but not of a politician —as a politician he would have been an entire failure. His hesitations were due to this defect —if it can be called one. He could not have dealt successfully with parties or a parliamentary assembly.
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I never heard that Napoleon failed at Waterloo for want of self-confidence. I have always read that he failed because he
Page – 502 was, owing to his recent malady, no longer so quick and self-confident in decision and so supple in mental resource as before. Please don’t rewrite history unless you have data for your novel version.
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