Томас Карлейль - History of Friedrich II of Prussia — Volume 21

The Twelve Hercules-labors of this King have ended here; what was required of him in World-History is accomplished. There remain to Friedrich Twenty-three Years more of Life, which to Prussian History are as full of importance as ever; but do not essentially concern European History, Europe having gone the road we now see it in. On the grand World-Theatre the curtain has fallen for a New Act; Friedrich's part, like everybody's for the present, is played out. In fact, there is, during the rest of his Reign, nothing of World-History to be dwelt on anywhere. America, it has been decided, shall be English; Prussia be a Nation. The French, as finis of their attempt to cut Germany in Four, find themselves sunk into torpor, abeyance and dry-rot; fermenting towards they know not what. Towards Spontaneous Combustion in the year 1789, and for long years onwards!

There, readers, there is the next milestone for you, in the History of Mankind! That universal Burning-up, as in hell-fire, of Human Shams. The oath of Twenty-five Million men, which has since become that of all men whatsoever, "Rather than live longer under lies, we will die!"—that is the New Act in World-History. New Act,—or, we may call it New PART; Drama of World-History, Part Third. If Part SECOND was 1,800 years ago, this I reckon will be Part THIRD. This is the truly celestial-infernal Event: the strangest we have seen for a thousand years. Celestial in one part; in the other, infernal. For it is withal the breaking out of universal mankind into Anarchy, into the faith and practice of NO-Government,—that is to say (if you will be candid), into unappeasable Revolt against Sham-Governors and Sham-Teachers,—which I do charitably define to be a Search, most unconscious, yet in deadly earnest, for true Governors and Teachers. That is the one fact of World-History worth dwelling on at this day; and Friedrich cannot be said to have had much hand farther in that.

Nor is the progress of a French or European world, all silently ripening and rotting towards such issue, a thing one wishes to dwell on. Only when the Spontaneous Combustion breaks out; and, many-colored, with loud noises, envelops the whole world in anarchic flame for long hundreds of years: then has the Event come; there is the thing for all men to mark, and to study and scrutinize as the strangest thing they ever saw. Centuries of it yet lying ahead of us; several sad Centuries, sordidly tumultuous, and good for little! Say Two Centuries yet,—say even Ten of such a process: before the Old is completely burnt out, and the New in any state of sightliness? Millennium of Anarchies;—abridge it, spend your heart's-blood upon abridging it, ye Heroic Wise that are to come! For it is the consummation of All the Anarchies that are and were;—which I do trust always means the death (temporary death) of them! Death of the Anarchies: or a world once more built wholly on Fact better or worse; and the lying jargoning professor of Sham-Fact, whose name is Legion, who as yet (oftenest little conscious of himself) goes tumulting and swarming from shore to shore, become a species extinct, and well known to be gone down to Tophet!—

There were bits of Anarchies before, little and greater: but till that of France in 1789, there was none long memorable; all were pygmies in comparison, and not worth mentioning separately. In 1772 the Anarchy of Poland, which had been a considerable Anarchy for about three hundred years, got itself extinguished,—what we may call extinguished;—decisive surgery being then first exercised upon it: an Anarchy put in the sure way of extinction. In 1775, again, there began, over seas, another Anarchy much more considerable,—little dreaming that IT could be called an Anarchy; on the contrary, calling itself Liberty, Rights of Man; and singing boundless Io-Paeans to itself, as is common in such cases; an Anarchy which has been challenging the Universe to show the like ever since. And which has, at last, flamed up as an independent Phenomenon, unexampled in the hideously SUICIDAL way;—and does need much to get burnt out, that matters may begin anew on truer conditions. But neither the PARTITION OF POLAND nor the AMERICAN WAR OF INDEPENDENCE have much general importance, or, except as precursors of 1789, are worth dwelling on in History. From us here, so far as Friedrich is concerned with them, they may deserve some transient mention, more or less: but World-History, eager to be at the general Funeral-pile and ultimate Burning-up of Shams in this poor World, will have less and less to say of small tragedies and premonitory symptoms.

Curious how the busy and continually watchful and speculating Friedrich, busied about his dangers from Austrian encroachments, from Russian-Turk Wars, Bavarian Successions, and other troubles and anarchies close by, saw nothing to dread in France; nothing to remark there, except carelessly, from time to time, its beggarly decaying condition, so strangely sunk in arts, in arms, in finance; oftenest an object of pity to him, for he still has a love for France;—and reads not the least sign of that immeasurable, all-engulfing FRENCH REVOLUTION which was in the wind! Neither Voltaire nor he have the least anticipation of such a thing. Voltaire and he see, to their contentment, Superstition visibly declining: Friedrich rather disapproves the heat of Voltaire's procedures on the INFAME. "Why be in such heat? Other nonsense, quite equal to it, will be almost sure to follow. Take care of your own skin!" Voltaire and he are deeply alive, especially Voltaire is, to the horrors and miseries which have issued on mankind from a Fanatic Popish Superstition, or Creed of Incredibilities,—which (except from the throat outwards, from the bewildered tongue outwards) the orthodox themselves cannot believe, but only pretend and struggle to believe. This Voltaire calls "THE INFAMOUS;" and this—what name can any of us give it? The man who believes in falsities is very miserable. The man who cannot believe them, but only struggles and pretends to believe; and yet, being armed with the power of the sword, industriously keeps menacing and slashing all round, to compel every neighbor to do like him: what is to be done with such a man? Human Nature calls him a Social Nuisance; needing to be handcuffed, gagged and abated. Human Nature, if it be in a terrified and imperilled state, with the sword of this fellow swashing round it, calls him "Infamous," and a Monster of Chaos. He is indeed the select Monster of that region; the Patriarch of all the Monsters, little as he dreams of being such. An Angel of Heaven the poor caitiff dreams himself rather, and in cheery moments is conscious of being:—Bedlam holds in it no madder article. And I often think he will again need to be tied up (feeble as he now is in comparison, disinclined though men are to manacling and tying); so many helpless infirm souls are wandering about, not knowing their right hand from their left, who fall a prey to him. "L'INFAME" I also name him,—knowing well enough how little he, in his poor muddled, drugged and stupefied mind, is conscious of deserving that name. More signal enemy to God, and friend of the Other Party, walks not the Earth in our day.

Anarchy in the shape of religious slavery was what Voltaire and Friedrich saw all round them. Anarchy in the shape of Revolt against Authorities was what Friedrich and Voltaire had never dreamed of as possible, and had not in their minds the least idea of. In one, or perhaps two places you may find in Voltaire a grim and rather glad forethought, not given out as prophecy, but felt as interior assurance in a moment of hope, How these Priestly Sham Hierarchies will be pulled to pieces, probably on the sudden, once people are awake to them. Yes, my much-suffering M. de Voltaire, be pulled to pieces; or go aloft, like the awakening of Vesuvius, one day,—Vesuvius awakening after ten centuries of slumber, when his crater is all grown grassy, bushy, copiously "tenanted by wolves" I am told; which, after premonitory grumblings, heeded by no wolf or bush, he will hurl bodily aloft, ten acres at a time, in a very tremendous manner! [First modern Eruption of Vesuvius, A.D. 1631, after long interval of rest.] A thought like this, about the Priestly Sham-Hierarchies, I have found somewhere in Voltaire: but of the Social and Civic Sham-Hierarchies (which are likewise accursed, if they knew it, and indeed are junior co-partners of the Priestly; and, in a sense, sons and products of them, and cannot escape being partakers of their plagues), there is no hint, in Voltaire, though Voltaire stood at last only fifteen years from the Fact (1778-1793); nor in Friedrich, though he lived almost to see the Fact beginning.