The Outline of History, H. G. Wells [series like harry potter .txt] 📗

of Powdered hair and wearing vast expansions of silk and satin sustained on wire. Through it all postured the great Louis, the sun of his world, unaware of the meager and sulky and bitter faces that watched him from those lower darknesses to which his sunshine did not penetrate.

 

We cannot give here at any length the story of the wars and doings of this monarch. In many ways Voltaires Sicle de Louis XIV is still the best and most wholesome account. He created a French navy fit to face the English and Dutch, a very considerable achievement. But because his intelligence did not rise above the lure of that Fata Morgana, that crack in the political wits of Europe, the dream of a world-wide Holy Roman Empire, he drifted in his later years to the propitiation of the Papacy, which had hitherto been hostile to him. He set himself against those spirits of independence and disunion, the Protestant princes, and he made war against Protestantism in France. Great numbers of his most sober and valuable subjects were driven abroad by his religious persecutions, taking arts and industries with them. The English silk manufacture, for instance, was founded by French Protestants. Under his rule were carried out the dragonnades, a peculiarly malignant and effectual form of persecution. Rough soldiers were quartered in the houses of the Protestants, and were free to disorder the life of their hosts and insult their womankind as they thought fit. Men yielded to that sort of pressure who would not have yielded to rack and fire. The education of the next generation of Protestants was broken up, and the parents had to give Catholic instruction or none. They gave it, no doubt, with a sneer and an intonation that destroyed all faith in it. While more tolerant countries became mainly sincerely Catholic or sincerely Protestant, the persecuting countries, like France and Spain and Italy, so destroyed honest Protestant teaching that these peoples became mainly Catholic believers or Catholic atheists, ready to break out into blank atheism when ever the opportunity offered. The next reign, that of Louis XV, was the age of that supreme mocker, Voltaire (1694-1778), an age in which everybody in French society conformed to the Roman church and hardly anyone believed in it.

 

It was partand an excellent partof the pose of Grand Monarchy to patronize literature and the sciences. Louis XIV set up an academy of sciences in rivalry with the English Royal Society of Charles II and the similar association at Florence. He decorated his court with poets, playwrights, philosophers, and scientific men. If the scientific process got little inspiration from this patronage, it did at any rate acquire resources for experiment and publication, and a certain prestige in the eyes of the vulgar.

 

Louis XV was the great-grandson of Louis XIV, and an incompetent imitator of his predecessors magnificence. He posed as a king, but his ruling passion was that common obsession of our kind the pursuit of women, tempered by a superstitious fear of hell. How such women as the Duchess of Chateauroux, Madame de Pompadour, and Madame du Barry dominated the pleasures of the king, and how wars and alliances were made, provinces devastated, thousands of people killed, because of the vanities and spites of these creatures, and how all the public life of France and Europe was tainted with intrigue And prostitution and imposture because of them, the reader must learn from the memoirs of the time. The spirited foreign policy went on steadily under Louis XV towards its final smash.

 

In 1774 this, Louis, Louis the Well-Beloved, as his flatterers, called him, died of smallpox, and was succeeded by his grandson, Louis XVI (1774-93), a dull, well-meaning man, an excellent shot, and an amateur locksmith of some ingenuity. Of how he came to follow Charles I to the scaffold we shall tell in a later section. Our present concern is with Grand Monarchy in the days of its glory.

 

Among the chief practitioners of Grand Monarchy outside France we may no to first the Prussian kings, Frederick William I (1713-40), and his son and successor, Frederick II, Frederick the Great (1740-86). The story of the slow rise of the Hohenzollern family, which ruled the kingdom of Prussia, from inconspicuous beginnings is too tedious and unimportant for us to follow here. It is a story of luck and violence, of bold claims and sudden betrayals. It is told with great appreciation in Carlyles Frederick the Great. By the eighteenth century the Prussian kingdom was important enough to threaten the empire; it had a strong, well-drilled army, and its king was an attentive and worthy student of Machiavelli. Frederick the Great perfected his Versailles at Potsdam. There the park of Sans Souci, with its fountains, avenues, statuary, aped its model; there also was the New Palace, a vast brick building erected at enormous expense, the Orangery in the Italian style, with a collection of pictures, a Marble Palace, and so on. Frederick carried culture to the pitch of authorship, and corresponded with and entertained Voltaire, to their mutual exasperation.

 

The Austrian dominions were kept too busy between the hammer of the French and the anvil of the Turks to develop the real Grand Monarch style until the reign of Maria Theresa (who, being a woman, did not bear the title of Empress) (1740-80). Joseph II, who was Emperor from 1765-92, succeeded to her palaces in 1780.

 

With Peter the Great (1682-1725) the empire of Muscovy broke away from her Tartar traditions and entered the sphere of French attraction. Peter shaved the Oriental beards of his nobles and introduced Western costume. These were but the outward and visible symbols of his westerning tendencies. To release himself from the Asiatic feeling and traditions of Moscow, which, like Pekin, has a sacred inner city, the Kremlin, he built himself a new capital, Petrograd, upon the swamp of the Neva. And of course be built his Versailles, the Peterhof, about eighteen miles from this new Paris, employing a French architect and having a terrace, fountains, cascades, picture gallery, park, and all the recognized features. His more distinguished successors were Elizabeth (1741-62 ) and Catherine the Great, a German princess, who, after obtaining the crown in sound Oriental fashion through the murder of her husband, the legitimate Tsar, reverted to advanced Western ideals and ruled with great vigour from 1762 to 1796 . She set up an academy, and corresponded with Voltaire. And she lived to witness the end of the system of Grand Monarchy in Europe and the execution of Louis XVI.

 

We cannot even catalogue here the minor Grand Monarchs of the time in Florence (Tuscany) and Savoy and Saxony and Denmark and Sweden. Versailles, under a score of names, is starred in every volume of Bdeker, and the tourist gapes in their palaces. Nor can we deal with the war of the Spanish Succession. Spain, overstrained by the imperial enterprises of Charles V and Philip II, and enfeebled by a bigoted persecution of Protestants, Moslems, and Jews, was throughout the seventeenth and eighteenth centuries sinking down from her temporary importance in European affairs to the level of a secondary power again.

 

These European monarchs ruled their kingdoms as their noblemen ruled their estates: they plotted against one another, they were politic and far seeing in an unreal fashion, they made wars, they spent the substance of Europe upon absurd policies of aggression and resistance. At last there burst upon them a great storm out of the depths. That storm, the First French Revolution, the indignation of the common man in Europe, took their system unawares. It was but the opening outbreak of a great cycle of political and social storms that still continue, that will perhaps continue until every vestige of nationalist monarchy has been swept out of the world and the skies clear again for the great peace of the federation of mankind.

 

35.6 The Growth of the Idea of Great Powers

 

We have seen how the idea of a world-rule and a community of mankind first came into human affairs, and we have traced how the failure of the Christian churches to sustain and establish those conceptions of its founder, led to a moral collapse in political affairs and a reversion to egotism and want of faith. We have seen how Machiavellian monarchy set itself up against the spirit of brotherhood in Christendom, and how Machiavellian monarchy developed throughout a large part of Europe into the Grand Monarchies and Parliamentary Monarchies of the seventeenth and eighteenth centuries. But the mind and imagination of man is incessantly active, and beneath the sway of the grand monarchs, a complex of notions and traditions was being woven as a net is woven, to catch and entangle men's minds, the conception of international politics not as a matter of dealings between princes, but as a matter of dealings between a kind of immortal Beings, the Powers. The Princes came and went; a Louis XIV would be followed by a petticoat hunting Louis XV, and he again by that dull-witted amateur locksmith, Louis XVI. Peter the Great gave place to a succession of empresses; the chief continuity of the Habsburgs after Charles V, either in Austria or Spain, was a continuity of thick lips, clumsy chins, and superstition; the amiable scounmented, modified, or corrected by positive teaching, by literature, discussion, and properly criticized experience. The real life of the ordinary man is his everyday life, his little circle of affections, fears, hungers, lusts, and imaginative impulses. It is only when his attention is directed to political affairs as something vitally affecting this personal circle that he brings his reluctant mind to bear upon them. It is scarcely too much to say that the ordinary man thinks as little about political matters as he can, and Stops thinking about them as soon as possible. It is still only very curious and exceptional minds, or minds that have by example or good education acquired the scientific habit of wanting to know why, or minds shocked and distressed by some public catastrophe and roused to wide apprehensions of danger, that will not accept governments and institutions, however preposterous, that do not directly annoy them, as satisfactory. The ordinary human being, until he is so aroused, will acquiesce in any collective activities that are going on in this world in which he finds himself, and any phrasing or symbolization that meets his vague need for something greater to which his personal affairs, his individual circle, can be anchored.

 

If we keep these manifest limitations of our nature in mind, it no longer becomes a mystery how, as the idea of Christianity as a world brotherhood of men sank into discredit because of its fatal entanglement with priest craft and the Papacy on the one hand and with the authority of princes on the other, and the age of faith passed into our present age of doubt and disbelief, men shifted the reference of their lives from the kingdom of God and the brotherhood of mankind to these apparently more living realities, France and England, Holy Russia, Spain, Prussia, which were at least embodied in active courts, which maintained laws, exerted power through armies and navies, waved flags with a compelling solemnity, and were self-assertive and insatiably greedy in an entirely human and understandable fashion. Certainly such men as Cardinal Richelieu and Cardinal Mazarin thought of themselves as serving greater ends than their own or their monarch's; they served the quasi-divine France of their imaginations. And as certainly these habits of mind percolated down from them to their subordinates and to the general body of the population. In the thirteenth and fourteenth centuries the general population of Europe was no of blood, a certain uniformity of type, and a homogeneity of interest, the European powers which arose' in the seventeenth and eighteenth centuries were entirely