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 with a whole series of extraordinary chances that this ram, who instead of getting into the general fold every evening goes into a special enclosure where there are oats—that this very ram, swelling with fat, is killed for meat.

But the rams need only cease to suppose that all that happens to them happens solely for the attainment of their sheepish aims; they need only admit that what happens to them may also have purposes beyond their ken, and they will at once perceive a unity and coherence in what happened to the ram that was fattened. Even if they do not know for what purpose they are fattened, they will at least know that all that happened to the ram did not happen accidentally, and will no longer need the conceptions of chance or genius.

Only by renouncing our claim to discern a purpose immediately intelligible to us, and admitting the ultimate purpose to be beyond our ken, may we discern the sequence of experiences in the lives of historic characters and perceive the cause of the effect they produce (incommensurable with ordinary human capabilities), and then the words chance and genius become superfluous.

We need only confess that we do not know the purpose of the European convulsions and that we know only the facts—that is, the murders, first in France, then in Italy, in Africa, in Prussia, in Austria, in Spain, and in Russia—and that the movements from the west to the east and from the east to the west form the essence and purpose of these events, and not only shall we have no need to see exceptional ability and genius in Napoleon and Alexander, but we shall be unable to consider them to be anything but like other men, and we shall not be obliged to have recourse to chance for an explanation of those small events which made these people what they were, but it will be clear that all those small events were inevitable.

By discarding a claim to knowledge of the ultimate purpose, we shall clearly perceive that just as one cannot imagine a blossom or seed for any single plant better suited to it than those it produces, so it is impossible to imagine any two people more completely adapted down to the smallest detail for the purpose they had to fulfill, than Napoleon and Alexander with all their antecedents.

CHAPTER III

and essential significance of the European events of the beginning of the nineteenth century lies in the movement of the mass of the European peoples from west to east and afterwards from east to west. The commencement of that movement was the movement from west to east. For the peoples of the west to be able to make their warlike movement to Moscow it was necessary: (1) that they should form themselves into a military group of a size able to endure a collision with the warlike military group of the east, (2) that they should abandon all established traditions and customs, and (3) that during their military movement they should have at their head a man who could justify to himself and to them the deceptions, robberies, and murders which would have to be committed during that movement.

And beginning with the French Revolution the old inadequately large group was destroyed, as well as the old habits and traditions, and step by step a group was formed of larger dimensions with new customs and traditions, and a man was produced who would stand at the head of the coming movement and bear the responsibility for all that had to be done.

A man without convictions, without habits, without traditions, without a name, and not even a Frenchman, emerges—by what seem the strangest chances—from among all the seething French parties, and without joining any one of them is borne forward to a prominent position.

The ignorance of his colleagues, the weakness and insignificance of his opponents, the frankness of his falsehoods, and the dazzling and self-confident limitations of this man raise him to the head of the army. The brilliant qualities of the soldiers of the army sent to Italy, his opponents' reluctance to fight, and his own childish audacity and self-confidence secure him military fame. Innumerable so called chances accompany him everywhere. The disfavor into which he falls with the rulers of France turns to his advantage. His attempts to avoid his predestined path are unsuccessful: he is not received into the Russian service, and the appointment he seeks in Turkey comes to nothing. During the war in Italy he is several times on the verge of destruction and each time is saved in an unexpected manner. Owing to various diplomatic considerations the Russian armies—just those which might have destroyed his prestige—do not appear upon the scene till he is no longer there.

On his return from Italy he finds the government in Paris in a process of dissolution in