THE COMMOTION among the peoples begins to subside. The waves of the great tempest begin to abate, and eddies begin to be formed about the calmer surface where diplomatists are busy, fancying the calm is their work.

But all at once the quiet sea is convulsed again. The diplomatists imagine that they, their disagreements, are the cause of this fresh disturbance; they look for wars between their sovereigns; the position seems insoluble. But the storm they feel brewing does not come from the quarter where they look for it. It rises again from the same starting point—Paris. The last backwash of the westward movement follows—the backwash which was to solve the seemingly inextricable diplomatic difficulties, and to put an end to the military unrest of the period.

The man who has devastated France comes back to France alone, with no project, and no soldiers. Any policeman can arrest him; but by a strange freak of chance no one does seize him, but all meet with enthusiasm the man they have been cursing but a day before, and will curse again within a month.

That man is needed for the last act winding up the drama.

The act is performed.

The last part is played. The actor is bidden to undress, and wash off his powder and paint; he will be needed no more.

And for several years this man, in solitude on his island, plays his pitiful farce to himself, intrigues and lies, justifying his conduct when a justification is no longer needed, and shows all the world what the thing was men took for power when an unseen hand guided it.

The stage manager, when the drama was over, and the puppet stripped, showed him to us.

“Look what you believed in! Here he is! Do you see now that it was not he but I that moved you?”

But blinded by the force of the movement men for long could not perceive that.

Even more coherence and inevitability is to be seen in the life of Alexander I., the personage who stood at the head of the counter-movement from east westward.

What was needed for the man who, to the exclusion of others, should stand at the head of that movement from the east westward?

There was needed a sense of justice, an interest in the affairs of Europe, but a remote one, not obscured by petty interests, a moral preeminence over his peers—the sovereigns of the time; there was needed a gentle and attractive personal character; there was needed too a personal grievance against Napoleon. And all that is to be seen in Alexander I.; it was all prepared beforehand by the innumerable so-called chance circumstances of his previous life, by his education and the liberalism of the beginning of his reign, and the counsellors around, and Austerlitz, and Tilsit, and Erfurt.

During the war in defence of the country this personage is inactive; he is not needed. But as soon as a general European war becomes inevitable, at the given moment, he is in his place, and bringing the European peoples together he leads them to the goal.

The goal is reached. After the last war of 1815 Alexander finds himself at the highest possible pinnacle of human power. How does he use it?

While Napoleon in his exile was drawing up childish and lying schemes of the blessings he would have showered on humanity if he had had the power, Alexander, the pacifier of Europe, the man who, from his youth up, had striven for nothing but the good of the people, the first champion of liberal reforms in his country, now when he seemed to possess the greatest possible power, and consequent possibility of doing good to his people, felt his work was done, and God's hand was laid upon him, and recognising the nothingness of that semblance of power, turned from it, gave it up to despicable men, and men he despised, and could only say:

“Not to us, not to us, but to Thy Name! I too am a man like all of you; let me live like a man, and think of my soul and of God.”

Just as the sun and every atom of ether is a sphere complete in itself, and at the same time is only a part of a whole inconceivable to man through its vastness, so every individuality bears within it its own ends and yet bears them so as to serve general ends unfathomable by man.

A bee settling on a flower has stung a child. And the child dreads bees, and says the object of the bee is to sting people. A poet admires the bee, sipping honey from the cup of the flower, and says the object of the bee is to sip the nectar of the flower. A beekeeper, noticing that the bee gathers pollen and brings it to the hive, says that the object of the bee is to gather honey. Another beekeeper, who has studied the life of the swarm more closely, says the bee gathers honey to feed the young ones, and to rear a queen, that the object of the bee is the perpetuation of its race. The botanist observes that the bee flying with the pollen fertilises the pistil, and in this he sees the object of the bee. Another, watching the hybridisation of plants, sees that the bee contributes to that end also, and he may say that the bee's object is that. But the final aim of the bee is not exhausted by one or another, or a third aim, which the human intellect is capable of discovering. The higher the human intellect rises in the discovery of such aims, the more obvious it becomes that the final aim is beyond its reach.

All that is within the reach of man is the observation of the analogy of the life of the bee with other manifestations of life. And the same is true with the final aims of historical persons and of nations.

各国之间的军事行动的波涛在岸边停息下来。大规模军事行动的浪潮退落下去，平静的海面上形成一个个漩涡。外交家们在漩涡里打转儿，并且以为是他们平息了军事活动。

但是，平静的大海突然又动荡起来。外交家认为这次风浪骤起是由于他们意见不合，他们预料各国君王之间又要发生战争，这种局势是无法解决的。但是他们觉得，这次风浪并非来自他们预料的方向。这次风浪仍旧来自运动的出发点——巴黎。来自西方的行动遇到了最后一次逆流。这股逆流必须解决外交上似乎无法解决的难题，结束这一时期的军事行动。

这个使法国遭到浩劫的人，没有施展任何阴谋手段，没带一兵一卒，只身回到了法国。每一个卫兵都可以逮捕他，但由于奇怪的偶然机遇，谁也没有抓他，大家还热烈地欢迎这个一天前他们还在咒骂、一月后他们还要咒骂的人。

这个人还要为最后一次集体行动辩护。

戏收场了，最后一个角色演完了。演员奉命卸装，洗去粉墨胭脂，再也用不着他了。

几年过去了。在这期间这个独处孤岛的人还自我欣赏着他自己演出的悲喜剧，在已经用不着为自己的行为辩护的时候，他还在耍诡计、说谎话为自己的行为辩护，并向全世界表明，人们看作是权势的东西不是别的，而是一只引导着他的无形的手。

戏收场了，演员卸装了，舞台监督把演员指给我们看。

“请看，你们相信的是什么吧！这就是他！过去使你们感情激动的并不是他，而是我，现在你们明白了吧？！”

但是，被这些行动的威力搞得头晕目眩的人们，很久都无法了解这一点。

至于亚历山大一世，这个领导自东向西的逆向军事行动的人，他的一生就显得有更大的连贯性和必然性。

这个挡住别人、领导这自东向西的军事活动的人，他需要什么呢？

需要正义感和对欧洲各项事务的关心，不是为微利所蒙蔽的关心，而是长远的关心；他需要在精神上超越于合作共事的各国君王；他要有温和而富有魅力的人品；需要有反对拿破仑的个人私仇。所有这一切亚历山大一世都具备，这一切是由他本人经历的无数偶然机会所造成的：譬如教育，自由主义的创举，周围的顾问以及奥斯特利茨战役、蒂尔西特会谈和埃尔富特会议。

在全民战争时期，这个人没有什么作为，因为用不着他。但一旦需要进行欧洲的全面战争，这个人就显露头角，得其所哉，他就能把欧洲各国联合起来，领导他们奔向目的地。

目的达到了。一八一五年最后一场战争结束后，亚历山大便处在个人可能达到的权力顶峰。他怎样运用他的权力呢？

亚历山大一世这个平定欧洲的人，从青年时代起就一心为自己的民族谋求福利，并在自己的祖国首先倡导自由主义改革，现在他似乎拥有最大的权力，因此能为民族谋求福利，而就在此时拿破仑在流放中竟还痴人说梦，拟订出儿戏般的虚假计划，扬言如他掌握政权，就能造福人类，这时亚历山大一世在完成他的使命后，感觉上帝的手在支配他，受到上帝启示，突然省悟到这种虚假的权力渺不足道，就摈弃这种权力，把它交给他所蔑视的小人。他只说：

“光荣的权力不属于我们，不属于我们，而属于你的圣名！”我也是一个人，和你们一样的人，让我像一个普通人那样生活，让我经常想到上帝和自己灵魂的纯洁吧！”

太阳和太空的每个原子都是自身完整的球形体，同时又是非常庞大的以致于人类无法理解的那个宇宙整体的一个原子。同样，每个人都有自己的目的，而这种目的又是为那人类无法理解的总目的服务的。

一只落在花上的蜜蜂蜇了一个孩子。孩子怕蜜蜂，说蜜蜂活着就是为了蜇人。诗人欣赏采花的蜜蜂，他就说蜜蜂吸蜜就是为了吸取花香。养蜂人看到蜜蜂采集花粉和蜜汁带回蜂房，于是就说，蜜蜂的目的是要采蜜。另一个养蜂人更仔细地研究了蜂群的生活，于是就说，蜜蜂采集花粉和蜜汁是为了养育幼蜂，供奉蜂王，目的是要传种接代繁衍种族。植物学家看到，蜜蜂飞来飞去把异株花粉带到雌蕊上，使雌蕊受粉，因此就认为蜜蜂活着是为了传送花粉。另一个植物学家考察植物的迁移，看见蜜蜂有助于这种迁移，于是这个新的考察者就可能说，这才是蜜蜂的目的。但蜜蜂的最终目的，并不限于这个、那个、第三个等等这些人类智慧所能揭示的目的。人类揭示这些目的的智慧越高，也就更加难以解释清楚，最终目的到底是什么。

人类所能了解的，只是观察到蜜蜂的生活和别的生活现象相对应的关系而已。对历史人物和各国人民的活动目的的理解，也是这样。