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These historians resemble a botanist who, having noticed that some plants grow from seeds producing two cotyledons, should insist that all that grows does so by sprouting into two leaves, and that the palm, the mushroom, and even the oak, which blossom into full growth and no longer resemble two leaves, are deviations from the theory.
Historians of the third class assume that the will of the people is transferred to historic personages conditionally, but that the conditions are unknown to us. They say that historical personages have power only because they fulfill the will of the people which has been delegated to them.
But in that case, if the force that moves nations lies not in the historic leaders but in the nations themselves, what significance have those leaders?
The leaders, these historians tell us, express the will of the people: the activity of the leaders represents the activity of the people.
But in that case the question arises whether all the activity of the leaders serves as an expression of the people’s will or only some part of it. If the whole activity of the leaders serves as the expression of the people’s will, as some historians suppose, then all the details of the court scandals contained in the biographies of a Napoleon or a Catherine serve to express the life of the nation, which is evident nonsense; but if it is only some particular side of the activity of an historical leader which serves to express the people’s life, as other so-called “philosophical” historians believe, then to determine which side of the activity of a leader expresses the nation’s life, we have first of all to know in what the nation’s life consists.
Met by this difficulty historians of that class devise some most obscure, impalpable, and general abstraction which can cover all conceivable occurrences, and declare this abstraction to be the aim of humanity’s movement. The most usual generalizations adopted by almost all the historians are: freedom, equality, enlightenment, progress, civilization, and culture. Postulating some generalization as the goal of the movement of humanity, the historians study the men of whom the greatest number of monuments have remained: kings, ministers, generals, authors, reformers, popes, and journalists, to the extent to which in their opinion these persons have promoted or hindered that abstraction. But as it is in no way proved that the aim of humanity does consist in freedom, equality, enlightenment, or civilization, and as the connection of the people with the rulers and enlighteners of humanity is only based on the arbitrary assumption that the collective will of the people is always transferred to the men whom we have noticed, it happens that the activity of the millions who migrate, burn houses, abandon agriculture, and destroy one another never is expressed in the account of the activity of some dozen people who did not burn houses, practice agriculture, or slay their fellow creatures.
History proves this at every turn. Is the ferment of the peoples of the west at the end of the eighteenth century and their drive eastward explained by the activity of Louis XIV, XV, and XVI, their mistresses and ministers, and by the lives of Napoleon, Rousseau, Diderot, Beaumarchais, and others?
Is the movement of the Russian people eastward to Kazn and Siberia expressed by details of the morbid character of Ivn the Terrible and by his correspondence with Krbski?
Is the movement of the peoples at the time of the Crusades explained by the life and activity of the Godfreys and the Louis-es and their ladies? For us that movement of the peoples from west to east, without leaders, with a crowd of vagrants, and with Peter the Hermit, remains incomprehensible. And yet more incomprehensible is the cessation of that movement when a rational and sacred aim for the Crusade—the deliverance of Jerusalem—had been clearly defined by historic leaders. Popes, kings, and knights incited the peoples to free the Holy Land; but the people did not go, for the unknown cause which had previously impelled them to go no longer existed. The history of the Godfreys and the Minnesingers can evidently not cover the life of the peoples. And the history of the Godfreys and the Minnesingers has remained the history of Godfreys and Minnesingers, but the history of the life of the peoples and their impulses has remained unknown.
Still less does the history of authors and reformers explain to us the life of the peoples.
The history of culture explains to us the impulses and conditions of life and thought of a writer or a reformer. We learn that Luther had a hot temper and said such and such things; we learn that Rousseau was suspicious and wrote such and such books; but we do not learn why after the Reformation the peoples massacred one another, nor why during the French Revolution they guillotined one another.
If we unite both these kinds of history, as is done by the newest historians, we shall have the history of monarchs and writers, but not the history of the life of the peoples.
The life of the nations is not contained in the lives of a few men, for the connection between those men and the nations has not been found. The theory that this connection is based on the transference of the collective will of a people to certain historical personages is an hypothesis unconfirmed by the experience of history.
The theory of the transference of the collective will of the people to historic persons may perhaps explain much in the domain of jurisprudence and be essential for its purposes, but in its application to history, as soon as revolutions, conquests, or civil wars occur—that is, as soon as history begins—that theory explains nothing.
The theory seems irrefutable just because the act of transference of the people’s will cannot be verified, for it never occurred.
Whatever happens and whoever may stand at the head of affairs, the theory can always say that such and such a person took the lead because the collective will was transferred to him.
The replies this theory gives to historical questions are like the replies of a man who, watching the movements of a herd of cattle and paying no attention to the varying quality of the pasturage in different parts of the field, or to the driving of the herdsman, should attribute the direction the herd takes to what animal happens to be at its head.
“The herd goes in that direction because the animal in front leads it and the collective will of all the other animals is vested in that leader.” This is what historians of the first class say—those who assume the unconditional transference of the people’s will.
“If the animals leading the herd change, this happens because the collective will of all the animals is transferred from one leader to another, according to whether the animal is or is not leading them in the direction selected by the whole herd.” Such is the reply historians who assume that the collective will of the people is delegated to rulers under conditions which they regard as known. (With this method of observation it often happens that the observer, influenced by the direction he himself prefers, regards those as leaders who, owing to the people’s change of direction, are no longer in front, but on one side, or even in the rear.)
