第18章 CENTRALISATION(6)

If its construction is less complete than that of "Gil Blas," it is because its aim is infinitely higher; because the form has to be subordinated, here and there, to the matter.If its political economy be imperfect, often chimerical, it is because the mind of one man must needs have been too weak to bring into shape and order the chaos, social and economic, which he saw around him.M.de Lamartine, in his brilliant little life of Fenelon, does not hesitate to trace to the influence of "Telemaque," the Utopias which produced the revolutions of 1793 and 1848."The saintly poet was,"he says, "without knowing it, the first Radical and the first communist of his century." But it is something to have preached to princes doctrines till then unknown, or at least forgotten for many a generation--free trade, peace, international arbitration, and the "carriere ouverte aux talents" for all ranks.It is something to have warned his generation of the dangerous overgrowth of the metropolis; to have prophesied, as an old Hebrew might have done, that the despotism which he saw around him would end in a violent revolution.It is something to have combined the highest Christian morality with a hearty appreciation of old Greek life; of its reverence for bodily health and prowess; its joyous and simple country society; its sacrificial feasts, dances, games; its respect for the gods; its belief that they helped, guided, inspired the sons of men.It is something to have himself believed in God; in a living God, who, both in this life and in all lives to come, rewarded the good and punished the evil by inevitable laws.It is something to have warned a young prince, in an age of doctrinal bigotry and practical atheism, that a living God still existed, and that his laws were still in force; to have shown him Tartarus crowded with the souls of wicked monarchs, while a few of kingly race rested in Elysium, and among them old pagans--Inachus, Cecrops, Erichthon, Triptolemus, and Sesostris--rewarded for ever for having done their duty, each according to his light, to the flocks which the gods had committed to their care.It is something to have spoken to a prince, in such an age, without servility, and without etiquette, of the frailties and the dangers which beset arbitrary rulers; to have told him that royalty, "when assumed to content oneself, is a monstrous tyranny; when assumed to fulfil its duties, and to conduct an innumerable people as a father conducts his children, a crushing slavery, which demands an heroic courage and patience."Let us honour the courtier who dared speak such truths; and still more the saintly celibate who had sufficient catholicity of mind to envelop them in old Grecian dress, and, without playing false for a moment to his own Christianity, seek in the writings of heathen sages a wider and a healthier view of humanity than was afforded by an ascetic creed.

No wonder that the appearance of "Telemaque," published in Holland without the permission of Fenelon, delighted throughout Europe that public which is always delighted with new truths, as long as it is not required to practise them.To read "Telemaque" was the right and the enjoyment of everyone.To obey it, the duty only of princes.No wonder that, on the other hand, this "Vengeance de peuples, lecon des rois," as M.de Lamartine calls it, was taken for the bitterest satire by Louis XIV., and completed the disgrace of one who had dared to teach the future king of France that he must show himself, in all things, the opposite of his grandfather.No wonder if Madame de Maintenon and the court looked on its portraits of wicked ministers and courtiers as caricatures of themselves;portraits too, which, "composed thus in the palace of Versailles, under the auspices of that confidence which the king had placed in the preceptor of his heir, seemed a domestic treason." No wonder, also, if the foolish and envious world outside was of the same opinion; and after enjoying for awhile this exposure of the great ones of the earth, left "Telemaque" as an Utopia with which private folks had no concern; and betook themselves to the easier and more practical model of "Gil Blas."But there are solid defects in "Telemaque"--indicating corresponding defects in the author's mind--which would have, in any case, prevented its doing the good work which Fenelon desired; defects which are natural, as it seems to me, to his position as a Roman Catholic priest, however saintly and pure, however humane and liberal.The king, with him, is to be always the father of his people; which is tantamount to saying, that the people are to be always children, and in a condition of tutelage; voluntary, if possible: if not, of tutelage still.Of self-government, and education of human beings into free manhood by the exercise of self-government, free will, free thought--of this Fenelon had surely not a glimpse.A generation or two passed by, and then the peoples of Europe began to suspect that they were no longer children, but come to manhood; and determined (after the example of Britain and America) to assume the rights and duties of manhood, at whatever risk of excesses or mistakes: and then "Telemaque" was relegated--half unjustly--as the slavish and childish dream of a past age, into the schoolroom, where it still remains.

But there is a defect in "Telemaque" which is perhaps deeper still.

No woman in it exercises influence over man, except for evil.