Historical Impressions

Napoleon

The name of Napoleon has been a battle-field for the prepossessions of all sorts of critics, and, according to their predilections, idiosyncrasies and political opinions, men have loved or hated, panegyrised or decried the Corsican. To blame Napoleon is like criticising Mont Blanc or throwing mud at Kinchinjunga. This phenomenon has to be understood and known, not blamed or praised. Admire we must, but as minds, not as moralists. It has not been sufficiently perceived by his panegyrists and critics that Bonaparte was not a man at all, he was a force. Only the nature of the force has to be considered. There are some men who are self-evidently superhuman, great spirits who are only using the human body. Europe calls them supermen, we call them vibhutis. They are manifestations of Nature, of divine power presided over by a spirit commissioned for the purpose, and that spirit is an emanation from the Almighty, who accepts human strength and weakness but is not bound by them. They are above morality and ordinarily without a conscience, acting according to their own nature. For they are not men developing upwards from the animal to the divine and struggling against their lower natures, but beings already fulfilled and satisfied with themselves. Even the holiest of them have a contempt for the ordinary law and custom and break them easily and without remorse, as Christ did on more than one occasion, drinking wine, breaking the Sabbath, consorting with publicans and harlots; as Buddha did when he abandoned his self-accepted duties as a husband, a citizen and a father; as Shankara did when he broke the holy law and trampled upon custom and achar to satisfy his dead mother. In our literature they are described as Gods or Siddhas or Titans or Giants. Valmeki depicts Ravana as a ten-headed giant, but it is easy to see that this was only the vision of him in the world of imaginations, the "astral plane", and that in the  

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terms of humanity he was a vibhuti or superman and one of the same order of beings as Napoleon.

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The Rakshasa is the supreme and thoroughgoing individualist, who believes life to be meant for his own untrammelled self-fulfilment and self-assertion. A necessary element in humanity, he is particularly useful in revolutions. As a pure type in man he is ordinarily a thing of the past; he comes now mixed with other elements. But Napoleon was a Rakshasa of the pure type, colossal in his force and attainment. He came into the world with a tremendous appetite for power and possession and, like Ravana, he tried to swallow the whole earth in order to glut his supernatural hunger. Whatever came in his way he took as his own, ideas, men, women, fame, honours, armies, kingdoms; and he was not scrupulous as to his right of possession. His nature was his right; its need his justification. The attitude may be expressed in some such words as these, "Others may not have the right to do these things, but I am Napoleon".

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The Rakshasa is not an altruist. If by satisfying himself he can satisfy others, he is pleased, but he does not make that his motive. If he has to trample on others to satisfy himself, he does so without compunction. Is he not the strong man, the efficient ruler, the mighty one? The Rakshasa has kama, he has no prema. Napoleon knew not what love was; he had only the kindliness that goes with possession. He loved Josephine because she satisfied his nature, France because he possessed her, his mother because she was his and congenial, his soldiers because they were necessary to his glory. But the love did not go beyond his need of them. It was self-satisfaction and had no element in it of self-surrender. The Rakshasa slays all that opposes him and he is callous about the extent of the slaughter. But he is never cruel. Napoleon had no taint of Nero in him, but he flung away without a qualm whole armies as holocausts on the altar of his glory; he shot Hofer and murdered Enghien. What then is there  

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in the Rakshasa that makes him necessary? He is individuality, he is force, he is capacity; he is the second power of God, wrath, strength, grandeur, rushing impetuosity, overbearing courage, the avalanche, the thunderbolt; he is Balaram, he is Jehovah, he is Rudra. As such we may admire and study him.

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But the vibhuti, though he takes self-gratification and enjoyment on his way, never comes for self-gratification and enjoyment. He comes for work, to help man on his way, the world in its evolution. Napoleon was one of the mightiest of vibhutis, one of the most dominant. There are some of them who hold themselves back, suppress the force in their personality in order to put it wholly into their work. Of such were Shakespeare, Washington, Victor Emmanuel. There are others like Alexander, Caesar, Napoleon, Goethe, who are as obviously superhuman in their personality as in the work they accomplish. Napoleon was the greatest in practical capacity of all moderns. In capacity, though not in character, he resembles Bhishma of the Mahabharat. He had the same sovran, irresistible, world-possessing grasp of war, politics, government, legislation, society; the same masterly handling of masses and amazing glut for details. He had the iron brain that nothing fatigues, the faultless memory that loses nothing, the clear insight that puts everything in its place with spontaneous accuracy. It was as if a man were to carry Caucasus on his shoulders and with that burden race successfully an express engine, yet note and forecast every step and never falter. To prove that anything in a human body could be capable of such work, is by itself a service to our progress for which we cannot be sufficiently grateful to Napoleon.

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The work of Bonaparte was wholly admirable. It is true that he took freedom for a season from France, but France was not then fit for democratic freedom. She had to learn discipline for a while under the rule of the soldier of Revolution. He could not have done the work he did, hampered by an effervescent French

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Parliament ebullient in victory, discouraged in defeat. He had to organise the French Revolution so far as earth could then bear it, and he had to do it in the short span of an ordinary lifetime. He had also to save it. The aggression of France upon Europe was necessary for self-defence, for Europe did not mean to tolerate the Revolution. She had to be taught that the Revolution meant not anarchy, but a reorganisation so much mightier than the old that a single country so reorganised could conquer united Europe. That task Napoleon did effectively. It has been said that his foreign policy failed, because he left France smaller than he found it. That is true. But it was not Napoleon's mission to aggrandise France geographically. He did not come for France, but for humanity, and even in his failure he served God and prepared the future. The balance of Europe had to be disturbed in order to prepare new combinations and his gigantic operations disturbed it fatally. He roused the spirit of Nationalism in Italy, in Germany, in Poland, while he established the tendency towards the formation of great Empires; and it is the harmonized fulfilment of Nationalism and Empire that is the future. He compelled Europe to accept the necessity of reorganisation political and social.

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The punya of overthrowing Napoleon was divided between England, Germany and Russia. He had to be overthrown, because, though he prepared the future and destroyed the past, he misused the present. To save the present from his violent hands was the work of his enemies, and this merit gave to these three countries a great immediate development and the possession of the nineteenth century. England and Germany went farthest because they acted most wholeheartedly and as nations, not as Governments. In Russia it was the Government that acted, but with the help of the people. On the other hand, the countries sympathetic to Napoleon, Italy, Ireland, Poland, or those which acted weakly or falsely, such as Spain and Austria, have declined, suffered, struggled and, even when partially successful, could not attain their fulfilment. But the punya is now exhausted.  

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The future with which the victorious nations made a temporary compromise, the future which Napoleon saved and protected, demands possession, and those who can reorganise themselves most swiftly and perfectly under its pressure, will inherit the twentieth century; those who deny it, will perish. The first offer is made to the nations in present possession; it is withheld for a time from the others. That is the reason why Socialism is most insistent now in England, Germany & Russia; but in all these countries it is faced by an obstinate and unprincipled opposition. The early decades of the twentieth century will select the chosen nations of the future.

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There remains the question of Nationalism and Empire; it is put to all these nations, but chiefly to England. It is put to her in Ireland, in Egypt, in India. She has the best opportunity of harmonising the conflicting claims of Nationalism and Empire. In fighting against Nationalism she is fighting against her own chance of a future, and her temporary victory over Indian Nationalism is the one thing her guardian spirits have most to fear. For the recoil will be as tremendous as the recoil that overthrew Napoleon. The delusion that the despotic possession of India is indispensable to her retention of Empire, may be her undoing. It is indispensable to her, if she meditates, like Napoleon, the conquest of Asia and of the world; it is not necessary to her imperial self-fulfilment, for even without India she would possess an Empire greater than the Roman. Her true position in India is that of a trustee and temporary guardian; her only wise and righteous policy the devolution of her trust upon her ward with a view to alliance, not ownership. The opportunity of which Napoleon dreamed, a great Indian Empire, has been conceded to her and not to Napoleon. But that opportunity is a two-edged weapon which, if misused, is likely to turn upon and slay the wielder.

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