HKB
new language and is able freely to express himself therewith when he moves in it without recollections of the old, and has forgotten in its use his own hereditary tongue.
When these historic configurations of the dead past are closely observed a striking difference is forthwith noticeable. Camille Desmoulins, Danton, Robespierre, St. Juste, Napoleon, the heroes as well as the parties and the masses of the old French revolution, achieved in Roman costumes and with Roman phrases the task of their time: the emancipation and the establishment of modern bourgeois society. One set knocked to pieces the old feudal groundwork and mowed down the feudal heads that had grown upon it; Napoleon brought about, within France, the conditions under which alone free competition could develop, the partitioned lands be exploited, the nation’s unshackled powers of industrial production be utilized; while, beyond the French frontier, he swept away everywhere the establishments of feudality, so far as requisite, to furnish the bourgeois social system of France with fit surroundings of the European continent, and such as were in keeping with the times. Once the new social establishment was set on foot, the antediluvian giants vanished, and, along with them, the resuscitated Roman world—the Brutuses, Gracchi, Publicolas, the Tribunes, the Senators, and Caesar himself. In its sober reality, bourgeois society had produced its own true interpretation in the Says, Cousins, Royer-Collards, Benjamin Constants and Guizots; its real generals sat behind the office desks; and the mutton-head of Louis XVIII was its political lead. Wholly absorbed in the production of wealth and in the peaceful fight of competition, this society could no longer understand that the ghosts of the days of Rome had watched over its cradle. And yet, lacking in heroism as bourgeois society is, it nevertheless had stood in need of heroism, of self-sacrifice, of terror, of civil war, and of bloody battle fields to bring it into the world. Its gladiators found in the stern classic traditions of the Roman republic the ideals and the form, the self-deceptions, that they needed in order to conceal from themselves the narrow bourgeois substance of their own struggles, and to keep their passion up to the height of a great historic tragedy. Thus, at another stage of development a century before, did Cromwell and the English people draw from the Old Testament the language, passions and illusions for their own bourgeois revolution. When the real goal was reached, when the remodeling of English society was accomplished, Locke supplanted Habakuk.
Accordingly, the reviving of the dead in those revolutions served the purpose of glorifying the new struggles, not of parodying the old; it served the purpose of exaggerating to the imagination the given task, not to recoil before its practical solution; it served the purpose of rekindling the revolutionary spirit, not to trot out its ghost.