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That last, indeed, "Gil Blas" is; a collection of diseased
specimens. No man or woman in the book, lay or clerical, gentle or
simple, as far as I can remember, do their duty in any wise, even if
they recollect that they have any duty to do. Greed, chicane,
hypocrisy, uselessness are the ruling laws of human society. A new
book of Ecclesiastes, crying, "Vanity of vanity, all is vanity;" the
"conclusion of the whole matter" being left out, and the new
Ecclesiastes rendered thereby diabolic, instead of like that old
one, divine. For, instead of "Fear God and keep his commandments,
for that is the whole duty of main," Le Sage sends forth the new
conclusion, "Take care of thyself, and feed on thy neighbours, for
that is the whole duty of man." And very faithfully was his advice
(easy enough to obey at all times) obeyed for nearly a century after
"Gil Blas" appeared.
About the same time there appeared, by a remarkable coincidence,
another work, like it the child of the Ancien Regime, and yet as
opposite to it as light to darkness. If Le Sage drew men as they
were, Fenelon tried at least to draw them as they might have been
and still might be, were they governed by sages and by saints,
according to the laws of God. "Telemaque" is an ideal--imperfect,
doubtless, as all ideals must be in a world in which God's ways and
thoughts are for ever higher than man's; but an ideal nevertheless.
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."
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