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- Стр. 1256/1273
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If
the
Deity
issues
a
command
,
expresses
His
will
,
as
ancient
history
tells
us
,
the
expression
of
that
will
is
independent
of
time
and
is
not
caused
by
anything
,
for
the
Divinity
is
not
controlled
by
an
event
But
speaking
of
commands
that
are
the
expression
of
the
will
of
men
acting
in
time
and
in
relation
to
one
another
,
to
explain
the
connection
of
commands
with
events
we
must
restore
:
(
1
)
the
condition
of
all
that
takes
place
:
the
continuity
of
movement
in
time
both
of
the
events
and
of
the
person
who
commands
,
and
(
2
)
the
inevitability
of
the
connection
between
the
person
commanding
and
those
who
execute
his
command
.
Only
the
expression
of
the
will
of
the
Deity
,
not
dependent
on
time
,
can
relate
to
a
whole
series
of
events
occurring
over
a
period
of
years
or
centuries
,
and
only
the
Deity
,
independent
of
everything
,
can
by
His
sole
will
determine
the
direction
of
humanity
's
movement
;
but
man
acts
in
time
and
himself
takes
part
in
what
occurs
.
Reinstating
the
first
condition
omitted
,
that
of
time
,
we
see
that
no
command
can
be
executed
without
some
preceding
order
having
been
given
rendering
the
execution
of
the
last
command
possible
.
No
command
ever
appears
spontaneously
,
or
itself
covers
a
whole
series
of
occurrences
;
but
each
command
follows
from
another
,
and
never
refers
to
a
whole
series
of
events
but
always
to
one
moment
only
of
an
event
.
When
,
for
instance
,
we
say
that
Napoleon
ordered
armies
to
go
to
war
,
we
combine
in
one
simultaneous
expression
a
whole
series
of
consecutive
commands
dependent
one
on
another
.
Napoleon
could
not
have
commanded
an
invasion
of
Russia
and
never
did
so
.
Today
he
ordered
such
and
such
papers
to
be
written
to
Vienna
,
to
Berlin
,
and
to
Petersburg
;
tomorrow
such
and
such
decrees
and
orders
to
the
army
,
the
fleet
,
the
commissariat
,
and
so
on
and
so
on
--
millions
of
commands
,
which
formed
a
whole
series
corresponding
to
a
series
of
events
which
brought
the
French
armies
into
Russia
.
If
throughout
his
reign
Napoleon
gave
commands
concerning
an
invasion
of
England
and
expended
on
no
other
undertaking
so
much
time
and
effort
,
and
yet
during
his
whole
reign
never
once
attempted
to
execute
that
design
but
undertook
an
expedition
into
Russia
,
with
which
country
he
considered
it
desirable
to
be
in
alliance
(
a
conviction
he
repeatedly
expressed
)
--
this
came
about
because
his
commands
did
not
correspond
to
the
course
of
events
in
the
first
case
,
but
did
so
correspond
in
the
latter
.
For
an
order
to
be
certainly
executed
,
it
is
necessary
that
a
man
should
order
what
can
be
executed
.
But
to
know
what
can
and
what
can
not
be
executed
is
impossible
,
not
only
in
the
case
of
Napoleon
's
invasion
of
Russia
in
which
millions
participated
,
but
even
in
the
simplest
event
,
for
in
either
case
millions
of
obstacles
may
arise
to
prevent
its
execution
.
Every
order
executed
is
always
one
of
an
immense
number
unexecuted
.
All
the
impossible
orders
inconsistent
with
the
course
of
events
remain
unexecuted
.
Only
the
possible
ones
get
linked
up
with
a
consecutive
series
of
commands
corresponding
to
a
series
of
events
,
and
are
executed
.
Our
false
conception
that
an
event
is
caused
by
a
command
which
precedes
it
is
due
to
the
fact
that
when
the
event
has
taken
place
and
out
of
thousands
of
others
those
few
commands
which
were
consistent
with
that
event
have
been
executed
,
we
forget
about
the
others
that
were
not
executed
because
they
could
not
be
.
Apart
from
that
,
the
chief
source
of
our
error
in
this
matter
is
due
to
the
fact
that
in
the
historical
accounts
a
whole
series
of
innumerable
,
diverse
,
and
petty
events
,
such
for
instance
as
all
those
which
led
the
French
armies
to
Russia
,
is
generalized
into
one
event
in
accord
with
the
result
produced
by
that
series
of
events
,
and
corresponding
with
this
generalization
the
whole
series
of
commands
is
also
generalized
into
a
single
expression
of
will
.
