Though life itself and all its modes are transient, but shadows cast through the richly-tinted veil of Maya upon the everlasting deep of things, yet such dreams as those of perpetual peace and of empires exempt from degeneration and decay, like the illusion of perpetual happiness, the prayer of Spinoza for some one "supreme, continuous, unending bliss," have mocked man from the beginning of recorded history to the present hour. They are ancient as the rocks and their musings from eternity, inextinguishable as the élan of the soul imprisoned in time towards that which is beyond time.
And yet the effect of these, as of all false illusions, is but to render the value of Reality—I had almost said of the real Illusion—more poignant. Indeed, "false" and "unreal" at all times are mere designations we apply to the hours of dim and uncertain vision[[1]] when tested by the standard which the moments of perfect insight afford.
Nothing is more tedious, yet nothing is more instructive, than the study of the formulated ideals, the imagings of what life might be or life ought to be, of poets or of systematic philosophers. Nothing so instantly reconciles us to war as the delineations of humanity under "meek-eyed Peace"; and to the passing of visible things, empires, states, arts, laws, and this universal frame of things, as such attempts as have been made to stay time and change, and abrogate the ordinances of the world.
Was machst du an der Welt? sie ist schon gemacht.
Why shapest thou the world? 'twas shapen long ago.[[2]]
Nor does this result in the mood of Candide. The effort unconquered and unending to behold the visible and the passing as in very truth it is, leads to a deeper vision of the Unseen and of the Eternal as in very truth it is.
Thus we are prepared to consider the following question. Given that death is nothing, and the decline of empires but a change of form, will this empire of Imperial Britain also decline and fall? Will the form it now enshrines pass away, as the forms of Persia, Rome, the Empire of Akbar, have passed away? The question resolves itself into two parts—in what does the youth of a race or of an empire consist? And, secondly, is it possible by any analogy from the past to measure or gauge the possible or probable duration of Imperial Britain, to determine to what era, say in the history of such an empire as Rome or Islam, the present era in the history of Imperial Britain corresponds?
§1. THE PRESENT STAGE IN THE HISTORY OF IMPERIAL BRITAIN
First of all with regard to the former question. Recent studies in ethnology have made it clear that youth, and all that this term implies of latent or realized energies, mental, physical, intellectual, is not the inevitable attribute and exclusive possession of uncivilized or of recently civilized races. Yet this assumption still underlies much of the current speculation on the subject. Last century it was received as an axiomatic truth. Thus in the time of Louis XV, when a romantic interest first invested the American Indians, French writers saw in them the prototypes of the Germans described by Tacitus. Not only Voltaire and Rousseau, but Montesquieu himself, regard them curiously, as if in the backwoods dwelt the future dominators of the world. Comparisons were drawn between their manners, their religion, their customs, and those of the Goths and the Franks, and littérateurs indulged the fancy that in delineating the Hurons of the Mississippi they were preparing for posterity a literary surprise and a document lasting as the Germania. Such comparisons are still at times made, but they are like the comparison between a rising and a receding tide; both trace the same line along the sands, but it is the same tide only in appearance. It is the contrast between the simplicity of childhood and of senility, between the simplicity of a race dowered with many-sided genius and of a race dowered with but one-sided genius. It is neither in the absence of civilization, nor in its newness, that the youth of a race consists; nor does the old age of a race consist in refinement, nor capacity for the arts necessarily imply decline of political energy. The victories of the Germans in 1870 were like Fate's ironic comment upon the inferences drawn from their love of philosophy. Abstract thought had not unfitted the race for war, nor "Wertherism" for the battlefield.
But, as in the life of the individual, so in the life of a race, youth consists in capacity for enthusiasm for a great ideal, capacity to frame, resolution to pursue, devotion to sacrifice all to a great political end. Russia, for instance, has only recently come within the influence of European culture, but this does not make the Slav a youthful race. The Slavonic is indeed perhaps the oldest people in Europe. Its literature, its art, its music, the characteristics of its society alike attest this. Superstition is not youth, else we might look to the hut of the Samoyede even with more confidence than to the cabin of the Moujik for the imperial race of the future. And prolificness in a race does as surely denote resignation to be governed, as the genius to govern others.
And the Slav, as we have seen, has at no period of his history shown that "youth" which consists in capacity for a great political ideal, either in Poland, or amongst the Czechs, or in Russia.