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Napoleon Bonaparte and Charlemagne were both, in a memorable degree, the favorites of fortune. It is true, that the latter found himself by inheritance in possession of a throne, which the other ascended by the fortunate use of his own military advantages. But the throne of Charlemagne had been recently won by his family, and in a way so nearly corresponding to that which was afterwards pursued by Napoleon, that in effect, considering how little this usurpation had been hallowed by time, the throne might in each case, if not won precisely on the same terms, be considered to be held by the same tenure. Charlemagne, not less than Napoleon, was the privileged child of revolution; he was required by the times, and indispensable to the crisis which had arisen for the Franks; and he was himself protected by the necessities to which he ministered. Clouds had risen, or were rising, at that era, on every quarter of France; from every side she was menaced by hostile demonstrations; and, without the counsels of a Charlemagne, and with an energy of action inferior to his, it is probable that she would have experienced misfortunes which, whilst they depressed herself, could not but have altered the destinies of Christendom for many ages to come. The resources of France, it is true, were immense; and, as regarded the positions of her enemies, they were admirably concentrated. But to be made available in the whole extent which the times demanded, it was essential that they should be wielded by a first-rate statesman, supported by a first-rate soldier. The statesman and the soldier were fortunately found united in the person of one man; and that man, by the rarest of combinations, the same who was clothed with the supreme power of the State. Less power, or power less harmonious, or power the most consummate, administered with less absolute skill, would doubtless have been found incompetent to struggle with the tempestuous assaults which then lowered over the entire frontier of France. It was natural, and, upon the known constitution of human nature, pretty nearly inevitable, that, in the course of the very extended warfare which followed, love for that glorious trade–so irritating and so contagious–should be largely developed in a mind as aspiring as Charlemagne’s, and stirred by such generous sensibilities. Yet is it in no one instance recorded, that these sympathies with the pomp and circumstance of war, moved him to undertake so much as a single campaign, or an expedition which was not otherwise demanded by his judgment, or that they interfered even to bias or give an impulse to his judgment, where it had previously wavered. In every case he tried the force of negotiation before he appealed to arms; nay, sometimes he condescended so far in his love of peace, as to attempt purchasing with gold rights or concessions of expediency, which he knew himself in a situation amply to extort by arms. Nor where these courses were unavailing, and where peace was no longer to be maintained by any sacrifices, is it ever found that Charlemagne, in adopting the course of war, suffered himself to pursue it as an end valuable in and for itself. And yet that is a result not uncommon; for a long and conscientious resistance to a measure originally tempting to the feelings, once being renounced as utterly unavailing, not seldom issues in a headlong surrender of the heart to purposes so violently thwarted for a time. And even as a means, war was such in the eyes of Charlemagne to something beyond the customary ends of victory and domestic security. Of all conquerors, whose history is known sufficiently to throw light upon their motives, Charlemagne is the only one who looked forward to the benefit of those he conquered, as a principal element amongst the fruits of conquest. ‘Doubtless,’ says his present biographer, ‘to defend his own infringed territory, and to punish the aggressors, formed a part of his design; but, beyond that, he aimed at civilizing a people whose barbarism had been for centuries the curse of the neighboring countries, and at the same time communicating to the cruel savages, who shed the blood of their enemies less in the battle than in the sacrifice, the bland and mitigating spirit of the Christian religion.’