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CHAPTER I: News from Egypt: Return of Bonaparte. - Germaine de Staël, Considerations on the Principal Events of the French Revolution (LF ed.) [2008]

Edition used:

Considerations on the Principal Events of the French Revolution, newly revised translation of the 1818 English edition, edited, with an introduction and notes by Aurelian Craiutu (Indianapolis: Liberty Fund, 2008).

About Liberty Fund:

Liberty Fund, Inc. is a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals.


CHAPTER I

News from Egypt: Return of Bonaparte.

Nothing was more likely to produce a striking effect on the mind than the Egyptian war; and though the great naval victory gained by Nelson near Aboukir1 had destroyed all its possible advantages, letters dated from Cairo, orders issuing from Alexandria to penetrate to Thebes, on the confines of Ethiopia, increased the reputation of a man who was not now within sight, but who at a distance seemed an extraordinary phenomenon. He put at the head of his proclamations Bonaparte, Commander-in-chief and Member of the National Institute; whence it was concluded that he was a friend to knowledge and a protector of letters; but the guarantee which he gave for these qualities was not any firmer than his profession of the Mahomedan faith,2 followed by his concordat with the Pope.3 He was already beginning to deceive Europe by a system of juggling tricks, convinced, as he was, that for everyone the science of life consists merely in the maneuvers of egoism. Bonaparte is not a man only but also a system; and if he were right, the human species would no longer be what God has made it. He ought therefore to be examined like a great problem, the solution of which is of importance to meditation throughout all ages.

Bonaparte, in reducing everything to calculation, was sufficiently acquainted with that part of the nature of man which does not obey the will to feel the necessity of acting upon the imagination; and his twofold dexterity consisted in the art of dazzling multitudes and of corrupting individuals.

His conversation with the Mufti in the pyramid of the Cheops could not fail to enchant the Parisians, for it united the two qualities by which they are most easily captivated: a certain kind of grandeur and of mockery together. The French like to be moved and to laugh at being moved: quackery is their delight, and they aid willingly in deceiving themselves, provided they be allowed, while they act as dupes, to show by some witticisms that they are not so.

Bonaparte, in the pyramid, made use of the Oriental style. “Glory to Allah,” said he, “there is no true God but God, and Mahomet is his prophet. The bread stolen by the wicked turns into dust in his mouth.” “Thou hast spoken,” said the Mufti, “like the most learned of the Mullahs.”—“I can cause a chariot of fire to descend from Heaven,” continued Bonaparte, “and direct it upon the earth.”—“Thou art the mightiest Captain,” replied the Mufti, “whose hand the power of Mahomet hath armed.”4 Mahomet, however, did not prevent Sir Sidney Smith from arresting by his brilliant valor the successes of Bonaparte at St. Jean-d’Acre.5

When Napoléon, in 1805, was named King of Italy, he said to General Berthier in one of those moments when he talked of everything that he might try his ideas upon other people: “This Sidney Smith made fortune fail me at St. Jean-d’Acre; my purpose was to set out from Egypt, proceed to Constantinople, and arrive at Paris by marching back through Europe.” This failure, however, made at the time a very decent appearance. Whatever his regrets might be, gigantic like the enterprises which followed them, Bonaparte found means to make his reverses in Egypt pass for successes; and although his expedition had no other result than the ruin of the fleet and the destruction of one of our finest armies, he was called the Conqueror of the East.

Bonaparte, availing himself with ability of the enthusiasm of the French for military glory, associated their self-love with his victories as well as with his defeats. He gradually took possession of the place which the Revolution occupied in every head, and attached to his own name that national feeling which had aggrandized France in the eyes of foreigners.

Two of his brothers, Lucien and Joseph,6 had seats in the Council of Five Hundred, and both in their different lines had enough of intellect and talent to be eminently useful to the General. They watched for him over the state of affairs, and when the moment was come, they advised him to return to France. The armies had been beaten in Italy and were for the most part disorganized through the misconduct of the administration. The Jacobins began to show themselves once more, the Directory was without reputation and without strength: Bonaparte received all this intelligence in Egypt, and after some hours of solitary meditation, he resolved to set out.7 This rapid and certain perception of circumstances is precisely what distinguishes him, and opportunity has never offered itself to him in vain. It has been frequently repeated that on departing then, he deserted his army. Doubtless, there is a species of exalted disinterestedness which would not have allowed a warrior to separate himself thus from the men who had followed him, and whom he left in distress. But General Bonaparte ran such risks in traversing the sea covered with English vessels; the design which summoned him to France was so bold that it is absurd to treat his departure from Egypt as cowardice. Such a being must not be attacked with common declamations: every man who has produced a great effect on other men, to be judged, should be examined thoroughly.

A reproach of a much graver nature is the total want of humanity which Bonaparte manifested in his Egyptian campaign. Whenever he found any advantage in cruelty, he indulged in it, and yet his despotism was not sanguinary. He had no more desire to shed blood than a reasonable man has to spend money without need. But what he called necessity was in fact his ambition; and when this ambition was concerned, he did not for a moment allow himself to hesitate to sacrifice others to himself. What we call conscience was in his eyes only the poetical name of deception.

[1. ] On August 1, 1798.

[2. ] There is no evidence that Napoléon intended to convert to Islam. For more information on this topic, see Spillman, Napoléon et l’Islam.

[3. ] The Concordat was signed on July 16, 1801.

[4. ] This imaginary dialogue was published in various French journals of that period.

[5. ] In May–June 1799.

[6. ] Lucien Bonaparte (1775–1840), later Prince of Canino; Joseph Bonaparte (1768–1844), later king of Naples and king of Spain (until 1814).

[7. ] Napoléon left Egypt on August 23, 1799.