The March of Folly Page 3

  Nevertheless it was plain enough from the visitors’ ceaseless demands for gold and provisions that they were all too human, and from their constant rituals in worship of a naked man pinned to crossed sticks of wood and of a woman with a child, that they were not connected with Quetzalcoatl, to whose cult they showed themselves distinctly hostile. When, in a spasm of regret or at someone’s persuasion, Montezuma ordered an ambush of the garrison that Cortés had left behind at Vera Cruz, his men killed two Spaniards and sent the head of one of them to the capital as evidence. Asking no parley or explanation, Cortés instantly put the Emperor in chains and forced him to yield the perpetrators whom he burned alive at the palace gates, not forgetting to exact an immense punitive tribute in gold and jewels. Any remaining illusion of a relationship to the gods vanished with the severed Spanish head.

  Montezuma’s nephew Cacama denounced Cortés as a murderer and thief and threatened to raise a revolt, but the Emperor remained silent and passive. So confident was Cortés that, on learning that a force from Cuba had arrived at the coast to apprehend him, he went back to deal with it, leaving a small occupying force which further angered the inhabitants by smashing altars and seizing food. The spirit of revolt rose. Having lost authority, Montezuma could neither take command nor suppress the people’s anger. On Cortés’ return, the Aztecs, under the Emperor’s brother, rebelled. The Spaniards, who never had more than thirteen muskets among them, fought back with sword, pike and crossbow, and torches to set fire to houses. Hard pressed, though they had the advantage of steel, they brought out Montezuma to call for a halt in the fighting, but on his appearance his people stoned him as a coward and traitor. Carried back into the palace by the Spaniards, he died three days later and was refused funeral honors by his subjects. The Spaniards evacuated the city during the night with a loss of a third of their force and their loot.

  Rallying his Mexican allies, Cortés defeated a superior Aztec army in battle outside the city. With the aid of the Tlaxcalans, he organized a siege, cut off the city’s supply of fresh water and food and gradually penetrated it, shoveling the rubble of destroyed buildings into the lake as he advanced. On 13 August 1521, the remnant of the inhabitants, starving and leaderless, surrendered. The conquerors filled in the lake, built their own city on the debris and stamped their rule upon Mexico, Aztecs and allies alike, for the next three hundred years.

  One cannot quarrel with religious beliefs, especially of a strange, remote, half-understood culture. But when the beliefs become a delusion maintained against natural evidence to the point of losing the independence of a people, they may fairly be called folly. The category is once again wooden-headedness, in the special variety of religious mania. It has never wrought a greater damage.

  Follies need not have negative consequences for all parties concerned. The Reformation, brought on by the folly of the Renaissance Papacy, would not generally be declared a misfortune by Protestants. Americans on the whole would not consider their independence, provoked by the folly of the English, to be regrettable. Whether the Moorish conquest of Spain, which endured over the greater part of the country for three hundred years and over lesser parts for eight hundred, was positive or negative in its results may be arguable, depending on the position of the viewer, but that it was brought on by the folly of Spain’s rulers at the time is clear.

  These rulers were the Visigoths, who had invaded the Roman empire in the 4th century and by the end of the 5th century had established themselves in control of most of the Iberian peninsula over the numerically superior Hispano-Roman inhabitants. For two hundred years they remained at odds and often in armed contention with their subjects. Through the unrestrained self-interest normal for sovereigns of the time, they created only hostility and in the end became its victims. Hostility was sharpened by animosity in religion, the local inhabitants being Catholics of the Roman rite while the Visigoths belonged to the Arian sect. Further contention arose over the method of selecting the sovereign. The native nobility tried to maintain the customary elective principle, while the kings, afflicted by dynastic longings, were determined to make and keep the process hereditary. They used every means of exile or execution, confiscation of property, unequal taxation and unequal land distribution to eliminate rivals and weaken the local opposition. These procedures naturally caused the nobles to foment insurrection and hatreds to flourish.

  Meanwhile, through the stronger organization and more active intolerance of the Roman Church and its bishops in Spain, Catholic influence was gaining, and in the late 6th century, it succeeded in converting two heirs to the throne. The first was put to death by his father, but the second, called Recared, reigned, at last a ruler conscious of the need for unity. He was the first of the Goths to recognize that for a ruler opposed by two inimical groups, it is folly to continue antagonizing both at once. Convinced that union could never be achieved under Arianism, Recared acted energetically against his former associates and proclaimed Catholicism the official religion. Several of his successors, too, made efforts to placate former adversaries, recalling the banished and restoring property, but divisions and cross-currents were too strong for them and they had lost influence to the Church, in which they had created their own Wooden Horse.

  Confirmed in power, the Catholic episcopate lunged into secular government, proclaiming its laws, arrogating its powers, holding decisive Councils, legitimizing favored usurpers and fatefully promoting a relentless campaign of discrimination and punitive rules against anyone “not a Christian”—namely the Jews. Beneath the surface, Arian loyalties persisted; decadence and debauchery afflicted the court. Hastened by cabals and plots, usurpations, assassinations and uprisings, the turnover in kings during the 7th century was rapid, none holding the throne for more than ten years.

  During this century, the Moslems, animated by a new religion, exploded in a wild career of conquest that extended from Persia to Egypt and, by the year 700, reached Morocco across the narrow straits from Spain. Their ships raided the Spanish coast and though beaten back, the new power on the opposite shore offered to every disaffected group under the Goths the ever-tempting prospect of foreign aid against the internal foe. No matter how often repeated in history, this ultimate resort ends in only one way, as the Byzantine emperors learned when they invited in the Turks against domestic enemies: the invited power stays and takes over control.

  For Spain’s Jews, the time had come. A once tolerated minority who had arrived with the Romans and prospered as merchants, they were now shunned, persecuted, subjected to forced conversion, deprived of rights, property, occupation, even of children forcibly taken from them and given to Christian slave owners. Threatened with extinction, they made contact with and provided intelligence to the Moors through their co-religionists in North Africa. For them anything would be better than Christian rule.

  The precipitating act came, however, from the central flaw of disunity in the society. In 710, a conspiracy of nobles refused to acknowledge as King the son of the last sovereign, defeated and deposed him and elected to the throne one of their own number, Duke Rodrigo, throwing the country into dispute and confusion. The ousted King and his adherents crossed the straits and, on the theory that the Moors would obligingly regain their throne for them, invited their assistance.

  The Moorish invasion of 711 smashed through a country at odds with itself. Rodrigo’s army offered ineffective resistance and the Moors won control with a force of 12,000. Capturing city after city, they took the capital, established surrogates—in one case handing a city over to the Jews—and moved on. Within seven years their conquest of the peninsula was complete. The Gothic monarchy, having failed to develop a workable principle of government or to achieve fusion with its subjects, collapsed under assault because it had put down no roots.

  In those dark ages between the fall of Rome and the medieval revival, government had no recognized theory or structure or instrumentality beyond arbitrary force. Since disorder is the least tolerable of social conditions,
government began to take shape in the Middle Ages and afterward as a recognized function with recognized principles, methods, agencies, parliaments, bureaucracies. It acquired authority, mandates, improved means and capacity, but not a noticeable increase in wisdom or immunity from folly. This is not to say that crowned heads and ministries are incapable of governing wisely and well. Periodically the exception appears in strong and effective, occasionally even benign, rulership, even more occasionally wise. Like folly, these appearances exhibit no correlation with time and place. Solon of Athens, perhaps the wisest, was among the earliest. He is worth a glance.

  Chosen archon, or chief magistrate, in the 6th century B.C., at a time of economic distress and social unrest, Solon was asked to save the state and compose its differences. Harsh debt laws permitting creditors to seize lands pledged as security, or even the debtor himself for slave labor, had impoverished and angered the plebeians and created a rising mood of insurrection. Having neither participated in the oppressions by the rich nor supported the cause of the poor, Solon enjoyed the unusual distinction of being acceptable to both; by the rich, according to Plutarch, because he was a man of wealth and substance, and by the poor because he was honest. In the body of laws he proclaimed, Solon’s concern was not partisanship, but justice, fair dealing between strong and weak, and stable government. He abolished enslavement for debt, freed the enslaved, extended suffrage to the plebeians, reformed the currency to encourage trade, regulated weights and measures, established legal codes governing inherited property, civil rights of citizens, penalties for crime and finally, taking no chances, exacted an oath from the Athenian Council to maintain his reforms for ten years.

  Then he did an extraordinary thing, possibly unique among heads of state: purchasing a ship on the pretext of traveling to see the world, he sailed into voluntary exile for ten years. Fair and just as a statesman, Solon was no less wise as a man. He could have retained supreme control, enlarging his authority to that of tyrant, and was indeed reproached because he did not, but knowing that endless petitions and proposals to modify this or that law would only gain him ill-will if he did not comply, he determined to leave, in order to keep his laws intact because the Athenians could not repeal them without his sanction. His decision suggests that an absence of overriding personal ambition together with shrewd common sense are among the essential components of wisdom. In the notes of his life, writing of himself in the third person, Solon put it differently: “Each day he grew older and learned something new.”

  Strong and effective rulers, if lacking the complete qualities of Solon, rise from time to time in heroic size above the rest, visible towers down the centuries. Pericles presided over Athens’ greatest century with sound judgment, moderation and high renown. Rome had Julius Caesar, a man of remarkable governing talents, although a ruler who arouses opponents to assassination is probably not as wise as he might be. Later, under the four “good emperors” of the Antonine dynasty—Trajan and Hadrian, the organizers and builders; Antoninus Pius, the benevolent; Marcus Aurelius, the revered philosopher—Roman citizens enjoyed good government, prosperity and respect for about a century. In England, Alfred the Great repelled the invaders and fathered the unity of his countrymen. Charlemagne was able to impose order on a mass of contending elements. He fostered the arts of civilization no less than those of war and earned a prestige supreme in the Middle Ages, not equalled until four centuries later by Frederick II, called Stupor Mundi, or Wonder of the World. Frederick took a hand in everything: arts, sciences, laws, poetry, universities, crusades, parliaments, wars, politics and contention with the Papacy, which in the end, for all his remarkable talents, frustrated him. Lorenzo de’ Medici, the Magnificent, promoted the glory of Florence but through his dynastic ambitions undermined the republic. Two queens, Elizabeth I of England and Maria Theresa of Austria, were both able and sagacious rulers who raised their countries to the highest estate.

  The product of a new nation, George Washington, was a leader who shines among the best. While Jefferson was more learned, more cultivated, a more extraordinary mind, an unsurpassed intelligence, a truly universal man, Washington had a character of rock and a kind of nobility that exerted a natural dominion over others, together with the inner strength and perseverance that enabled him to prevail over a flood of obstacles. He made possible both the physical victory of American independence and the survival of the fractious and tottering young republic in its beginning years.

  Around him in extraordinary fertility political talent bloomed as if touched by some tropical sun. For all their flaws and quarrels, the Founding Fathers have rightfully been called by Arthur M. Schlesinger, Sr., “the most remarkable generation of public men in the history of the United States or perhaps of any other nation.” It is worth noting the qualities this historian ascribes to them: they were fearless, high-principled, deeply versed in ancient and modern political thought, astute and pragmatic, unafraid of experiment, and—this is significant—“convinced of man’s power to improve his condition through the use of intelligence.” That was the mark of the Age of Reason that formed them, and although the 18th century had a tendency to regard men as more rational than in fact they were, it evoked the best in government from these men.

  It would be invaluable if we could know what produced this burst of talent from a base of only two and a half million inhabitants. Schlesinger suggests some contributing factors: wide diffusion of education, challenging economic opportunities, social mobility, training in self-government—all these encouraged citizens to cultivate their political aptitudes to the utmost. With the Church declining in prestige, and business, science and art not yet offering competing fields of endeavor, statecraft remained almost the only outlet for men of energy and purpose. Perhaps above all the need of the moment was what evoked the response, the opportunity to create a new political system. What could be more exciting, more likely to summon into action men of energy and purpose?

  Not before or since has so much careful and reasonable thinking been invested in the formation of a governmental system. In the French, Russian and Chinese revolutions, too much class hatred and bloodshed were involved to allow for fair results or permanent constitutions. For two centuries, the American arrangement has always managed to right itself under pressure without discarding the system and trying another after every crisis, as have Italy and Germany, France and Spain. Under accelerating incompetence in America, this may change. Social systems can survive a good deal of folly when circumstances are historically favorable, or when bungling is cushioned by large resources or absorbed by sheer size as in the United States during its period of expansion. Today, when there are no more cushions, folly is less affordable. Yet the Founders remain a phenomenon to keep in mind to encourage our estimate of human possibilities, even if their example is too rare to be a basis of normal expectations.

  In between flashes of good government, folly has its day. In the Bourbons of France, it burst into brilliant flower.

  Louis XIV is usually considered a master monarch, largely because people tend to accept a successfully dramatized self-estimation. In reality he exhausted France’s economic and human resources by his ceaseless wars and their cost in national debt, casualties, famine and disease, and he propelled France toward the collapse that could only result, as it did two reigns later, in the overturn of absolute monarchy, the Bourbon raison d’être. Seen in that light, Louis XIV is the prince of policy pursued contrary to ultimate self-interest. Not he, but the mistress of his successor, Mme de Pompadour, glimpsed the outcome: “After us the deluge.”

  By general agreement of historians, the most condemned act and worst error of Louis’ career was his Revocation of the Edict of Nantes in 1685, cancelling his grandfather’s decree of toleration and reopening persecution of the Huguenots. It lacks one qualification of complete folly in that, far from being reproved or admonished at the time, it was greeted with the greatest enthusiasm and still lauded thirty years later at the King’s funeral as one
of his most praiseworthy acts. This very fact, however, reinforces another criterion—that the policy must be the product of a group rather than of an individual. Recognition as folly was not long delayed. Within decades, Voltaire called it “one of the greatest calamities of France,” with consequences “wholly contrary to the purpose in view.”

  Like all follies, it was conditioned by the attitudes and beliefs and politics of the time, and like some, if not all, it was unnecessary, an activist policy when doing nothing would have served as well. The force of the old religious schism and of Calvinist doctrinal ferocity was fading; the Huguenots, who numbered fewer than two million or about one-tenth of the population, were loyal hard-working citizens, too hard-working for Catholic comfort. That was the rub. Since Huguenots kept only the Sabbath as against more than a hundred saints’ days and holy days kept by the Catholics, they were more productive and more successful in commerce. Their stores and workshops took away business, a consideration that operated behind the Catholic demand for their suppression. The demand was justified on the higher ground that religious dissidence was treason to the King and that abolition of freedom of conscience—“this deadly freedom”—would serve the nation as well as serve God.