Chapter 16
He went to see Christophe. He was sick at heart: he told himself that it was monstrous for him to have been so absorbed as he had been in vain regrets for love while there were so many creatures suffering misfortunes a thousand times more cruel, and it was possible to help and save them. His emotion was profound: there was no difficulty In communicating it. Christophe was easily impressionable, and he in his turn was moved. When he heard Olivier's story he tore up the page of music he had just been writing, and called himself a selfish brute to be amusing himself with childish games. But, directly after, he picked up the pieces. He was too much under the spell of his music. And his instinct told him that a work of art the less would not make one happy man the more. The tragedy of want was no new thing to him: from his childhood on he had been used to treading on the edge of such abysmal depths, and contriving not to topple over. But he was apt to judge suicide harshly, being conscious as he was of such a fullness of force, and unable to understand how a man, under the pressure of any suffering whatsoever, could give up the struggle. Suffering, struggling, is there anything more normal? These things are the backbone of the universe.
Olivier also had passed through much the same sort of experience: but he had never been able to resign himself to it, either on his own account or for others. He had a horror of the poverty in which the life of his beloved Antoinette had been consumed. After his marriage with Jacqueline, when he had suffered the softening influence of riches and love, he had made haste to thrust back the memory of the sorrowful years when he and his sister had worn themselves out each day in the struggle to gain the right to live through the next, never knowing whether they would succeed or no. The memories of those days would come to him now that he no longer had his youthful egoism to preserve. Instead of flying before the face of suffering he set out to look for it. He did not need to go far to find it. In the state of mind in which he was he was prone to find it everywhere. The world was full of it, the world, that hospital.... Oh, the agony, the sorrow! Pains of the wounded body, quivering flesh, rotting away in life. The silent torture of hearts under gnawing grief. Children whom no one loves, poor hopeless girls, women seduced or betrayed, men deceived in their friends, their loves, their faith, the pitiable herd of the unfortunates whom life has broken and forgotten!... Not poverty and sickness were the most frightful things to see, but the cruelty of men one to another. Hardly had Olivier raised the cover of the hell of humanity than there rose to his ears the plaint of all the oppressed, the exploited poor, the persecuted peoples, massacred Armenians, Finland crushed and stifled, Poland rent in pieces, Russia martyred, Africa flung to the rapacious pack of Europe, all the wretched creatures of the human race. It stifled him: he heard it everywhere, he could no longer close his ears to it, he could no longer conceive the possibility of there being people with any other thought. He was for ever talking about it to Christophe. Christophe grew anxious, and said:
"Be quiet! Let me work."
And as he found it hard to recover his balance he would lose his temper and swear.
"Damnation! My day is wasted! And you're a deal the better for it, aren't you?"
Olivier would beg his pardon.
"My dear fellow," said Christophe, "it's no good always looking down into the pit. It stops your living."
"One must lend a hand to those who are in the pit."
"No doubt. But how? By flinging ourselves down as well? For that is what you want. You've got a propensity for seeing nothing but the sad side of life. God bless you! Your pessimism is charitable, I grant you, but it is very depressing. Do you want to create happiness? Very well, then, be happy."
"Happy! How can one have the heart to be happy when one sees so much suffering? There can only be happiness in trying to lessen it and fighting the evil."
"Very good. But I don't help the unfortunate much by lashing out blindly in all directions. It means only one bad soldier the more. But I can bring comfort by my art and spread force and joy. Have you any idea how many wretched beings have been sustained in their suffering by the beauty of an idea, by a winged song? Every man to his own trade! You French people, like the generous scatterbrains that you are, are always the first to protest against the injustice of, say, Spain or Russia, without knowing what it is all about. I love you for it. But do you think you are helping things along? You rush at it and bungle it and the result is nil,--if not worse.... And, look you, your art has never been more weak and emaciated than now, when your artists claim to be taking part in the activities of the world. It is the strangest thing to see so many little writers and artists, all dilettante and rather dishonest, daring to set themselves up as apostles! They would do much better if they were to give the people wine to drink that was not so adulterated.--My first duty is to do whatever I am doing well, and to give you healthy music which shall set new blood coursing in your veins and let the sun shine in upon you."
* * * * *
If a man is to shed the light of the sun upon other men, he must first of all have it within himself. Olivier had none of it. Like the best man of to-day, he was not strong enough to radiate force by himself. But in unison with others he might have been able to do so. But with whom could he unite? He was free in mind and at heart religious, and he was rejected by every party political and religious. They were all intolerant and narrow and were continually at rivalry. Whenever they came into power they abused it. Only the weak and the oppressed attracted Olivier. In this at least he agreed with Christophe's opinion, that before setting out to combat injustice in distant lands, it were as well to fight injustice close at hand, injustice everywhere about, injustice for which each and every man is more or less responsible. There are only too many people who are quite satisfied with protesting against the evil wrought by others, without ever thinking of the evil that they do themselves.
At first he turned his attention to the relief of the poor. His friend, Madame Arnaud, helped to administer a charity. Olivier got her to allow him to help. But at the outset he had more than one setback: the poor people who were given into his charge were not all worthy of interest, or they were unresponsive to his sympathy, distrusted him, and shut their doors against him. Besides, it is hard for a man of intellect to be satisfied with charity pure and simple: it waters such a very small corner of the kingdom of wretchedness! Its effects are almost always piecemeal, fragmentary: it seems to move by chance, and to be engaged only in dressing wounds as fast as it discovers them: generally it is too modest and in too great a hurry to probe down to the roots of the evil. Now it was just this probing that Olivier's mind found indispensable.
He began to study the problem of social poverty. There was no lack of guides to point the way. In those days the social question had become a society question. It was discussed in drawing-rooms, in the theater, in novels. Everybody claimed some knowledge of it. Some of the young men were expending the best part of their powers upon it.
Every new generation needs to have some splendid mania or other. Even the most selfish of young people are endowed with a superfluity of life, a capital sum of energy which has been advanced to them and cannot be left idle and unproductive: they are for ever seeking to expend it on a course of action, or--(more prudently)--on a theory. Aviation or Revolution, a muscular or intellectual exercise. When a man is young he needs to be under the illusion that he is sharing in some great movement of humanity and is renewing the life of the world. It is a lovely thing when the senses thrill in answer to every puff of the winds of the universe! Then a man is so free, so light! Not yet is he laden with the ballast of a family, he has nothing, risks next to nothing. A man is very generous when he can renounce what is not yet his. Besides, it is so good to love and to hate, and to believe that one is transforming the earth with dreams and shouting! Young people are like watch-dogs: they are for ever howling and barking at the wind. An act of injustice committed at the other end of the world will send them off their heads.
Dogs barking through the night. From one farm to another in the heart of the forest they were yelping to one another, never ceasing. The night was stormy. It was not easy to sleep in those days. The wind bore through the air the echoes of so many acts of injustice!... The tale of injustice is unnumbered: in remedying one there is danger of causing others. What is injustice?--To one man it means a shameful peace, the fatherland dismembered. To another it signifies war. To another it means the destruction of the past, the banishment of princes: to another, the spoliation of the Church: to yet another the stifling of the future to the peril of liberty. For the people, injustice lies in inequality: for the upper ten, in equality. There are so many different kinds of injustice that each age chooses its own,--the injustice that it fights against, and the injustice that it countenances.
At the present time the mightiest efforts of the world were directed against social injustice,--and unconsciously were tending to the production of fresh injustice.
And, in truth, such injustice had waxed great and plain to see since the working-classes, growing in numbers and power, had become part of the essential machinery of the State. But in spite of the declamations of the tribunes and bards of the people, their condition was not worse, but rather better than it had ever been in the past: and the change had come about not because they suffered more, but because they had grown stronger. Stronger by reason of the very power of the hostile ranks of Capital, by the fatality of economic and industrial development which had banded the workers together in armies ready for the fight, and, by the use of machinery, had given weapons into their hands, and had turned every foreman into a master with power over light, lightning, movement, all the energy of the world. From this enormous mass of elementary forces, which only a short time ago the leaders of men were trying to organize, there was given out a white heat, electric waves gradually permeating the whole body of human society.
It was not by reason of its justice, or its novelty, or the force of the ideas bound up in it that the cause of the people was stirring the minds of the intelligent middle-class, although they were fain to think so. Its appeal lay in its vitality.
Its justice? Justice was everywhere and every day violated thousands of times without the world ever giving a thought to it. Its ideas? Scraps of truth, picked up here and there and adjusted to the interests and requirements of one class at the expense of the other classes. Its creed was as absurd as every other creed,--the Divine Right of Kings, the Infallibility of the Popes, Universal Suffrage, the Equality of Man,--all equally absurd if one only considers them by their rational value and not in the light of the force by which they are animated. What did their mediocrity matter? Ideas have never conquered the world as ideas, but only by the force they represent. They do not grip men by their intellectual contents, but by the radiant vitality which is given off from them at certain periods in history. They give off as it were a rich scent which overpowers even the dullest sense of smell. The loftiest and most sublime idea remains ineffective until the day when it becomes contagious, not by its own merits, but by the merits of the groups of men in whom it becomes incarnate by the transfusion of their blood. Then the withered plant, the rose of Jericho, comes suddenly to flower, grows to its full height, and fills all the air with its powerful aroma.--Some of the ideas which were now the flaming standard under which the working-classes were marching on to the assault upon the capitalistic citadel, emanated from the brains of dreamers of the comfortable classes. While they had been left in their comfortable books, they had lain dead: items in a museum, mummies packed away in glass cases with no one to look at them. But as soon as the people laid hands on them, they had become part and parcel of the people, they had been given their feverish reality, which deformed them while it gave them life, breathing into such abstract reason, their hallucinations, and their hopes, like a burning wind of Hegira. They were quickly spread from man to man. Men succumbed to them without knowing from whom they came or how they had been brought. They were no respecters of persons. The moral epidemic spread and spread: and it was quite possible for limited creatures to communicate it to superior men. Every man was unwittingly an agent in the transmission.
Such phenomena of intellectual contagion are to be observed in all times and in all countries: they make themselves felt even in aristocratic States where there is the endeavor to maintain castes hermetically sealed one against the other. But nowhere are they more electric than in democracies which preserve no sanitary barrier between the elect and the mob. The elect are contaminated at once whatever they do to fight against it. In spite of their pride and intelligence they cannot resist the contagion; for the elect are much weaker than they think. Intelligence is a little island fretted by the tides of humanity, crumbling away and at last engulfed. It only emerges again on the ebb of the tide.--One wonders at the self-denial of the French privileged classes when on the night of August 4 they abdicated their rights. Most wonderful of all, no doubt, is the fact that they could not do otherwise. I fancy a good many of them when they returned home must have said to themselves: "What have I done? I must have been drunk...." A splendid drunkenness! Blessed be wine and the vine that gives it forth! It was not the privileged classes of old France who planted the vine whose blood brought them to drunkenness. The wine was extracted, they had only to drink it. He who drank must lose his wits. Even those who did not drink turned dizzy only from the smell of the vat that caught them as they passed. The vintages of the Revolution!... Hidden away in the family vaults there are left only a few empty bottles of the wine of '89: but our grandchildren's children will remember that their great-grandfathers had their heads turned by it.
It was a sourer wine but a wine no less strong that was mounting to the heads of the comfortable young people of Olivier's generation. They were offering up their class as a sacrifice to the new God, _Deo ignoto_:--the people.
* * * * *
To tell the truth, they were not all equally sincere. Many of them were only able to see in the movement an opportunity of rising above their class by affecting to despise it. For the majority it was an intellectual pastime, an oratorical enthusiasm which they never took altogether seriously. There is a certain pleasure in believing that you believe in a cause, that you are fighting, or will fight, for it,--or at least could fight. There is a by no means negligible satisfaction in the thought that you are risking something. Theatrical emotions.
They are quite innocent so long as you surrender to them simply without any admixture of interested motive.--But there were men of a more worldly type who only played the game of set purpose: the popular movement was to them only a road to success. Like the Norse pirates, they made use of the rising tide to carry their ships up into the land: they aimed at reaching the innermost point of the great estuaries so as to be left snugly ensconced in the conquered cities when the sea fell back once more. The channel was narrow and the tide was capricious: great skill was needed. But two or three generations of demagogy have created a race of corsairs who know every trick and secret of the trade. They rushed boldly in with never even so much as a glance back at those who foundered on the way.
This piratical rabble is made up of all parties: thank Heaven, no party is responsible for it. But the disgust with which such adventurers had inspired the sincere and all men of conviction had led some of them to despair of their class. Olivier came in contact with rich young men of culture who felt very strongly that the comfortable classes were moribund and that they themselves were useless. He was only too much inclined to sympathize with them. They had begun by believing in the reformation of the people by the elect, they had founded Popular Universities, and taken no account of the time and money spent upon them, and now they were forced to admit the futility of their efforts: their hopes had been pitched too high, their discouragement sank too low. The people had either not responded to their appeal or had run away from it. When the people did come, they understood everything all wrong, and only assimilated the vices and absurdities of the culture of the superior classes. And in the end more than one scurvy knave had stolen into the ranks of the burgess apostles, and discredited them by exploiting both people and apostles at the same time. Then it seemed to honest men that the middle-class was doomed, that it could only infect the people who, at all costs, must break free and go their way alone. So they were left cut off from all possibility of action, save to predict and foresee a movement which would be made without and against themselves. Some of them found in this the joy of renunciation, the joy of deep disinterested human sympathy feeding upon itself and the sacrifice of itself. To love, to give self! Youth is so richly endowed that it can afford to do without repayment: youth has no fear of being left despoiled. And it can do without everything save the art of loving.--Others again found in it a pleasurable rational satisfaction, a sort of imperious logic: they sacrificed themselves not to men so much as to ideas. These were the bolder spirits. They took a proud delight in deducing the fated end of their class from their reasoned arguments. It would have hurt them more to see their predictions falsified than to be crushed beneath the weight of circumstance. In their intellectual intoxication they cried aloud to those outside: "Harder! Strike harder! Let there be nothing left of us!"--They had become the theorists of violence.
Of the violence of others. For, as usual, these apostles of brute force were almost always refined and weakly people. Many of them were officials of the State which they talked of destroying, industrious, conscientious, and orderly officials.
Their theoretical violence was the throwback from their weakness, their bitterness, and the suppression of their vitality. But above all it was an indication of the storms brewing all around them. Theorists are like meteorologists: they state in scientific terms not what the weather will be, but what the weather is. They are weathercocks pointing to the quarter whence the wind blows. When they turn they are never far from believing that they are turning the wind.
The wind had turned.
Ideas are quickly used up in a democracy, and the more quickly they are propagated, the more quickly are they worn out. There are any number of Republicans in France who in less than fifty years have grown disgusted with the Republic, with Universal Suffrage, with all the manifestations of liberty won with such blind intoxication! After the fetish worship of numbers, after the gaping optimism which had believed in the sanctity of the majority and had looked to it for the progress of humanity, there came the wind of brute force: the inability of the majority to govern themselves, their venality, their corruption, their base and fearful hatred of all superiority, their oppressive cowardice, raised the spirit of revolt: the minorities of energy--every kind of minority--appealed from the majority to force. A queer, yet inevitable alliance was brought about between the royalists of the _Action Française_ and the syndicalists of the C. G. T. Balzac speaks somewhere of the men of his time who _"though aristocrats by inclination, yet became Republicans in spite, of themselves, only to find many inferiors among their equals."_--A scant sort of pleasure. Those who are inferior must be made to accept themselves as such: and to bring that about there is nothing to be done but to create an authority which shall impose the supremacy of the elect--of either class, working or burgess--upon the oppressive majority. Our young intellectuals, being proud and of the better class, became royalists or revolutionaries out of injured vanity and hatred of democratic equality. And the disinterested theorists, the philosophers of brute force, like good little weathercocks, reared their heads above them and were the oriflammes of the storm.
Last of all there was the herd of literary men in search of inspiration--men who could write and yet knew not what to write: like the Greeks at Aulis, they were becalmed and could make no progress, and sat impatiently waiting for a kindly wind from any quarter to come and belly out their sails.--There were famous men among them, men who had been wrenched away from their stylistic labors and plunged into public meetings by the Dreyfus affair. An example which had found only too many followers for the liking of those who had set it. There was now a mob of writing men all engrossed in politics, and claiming to control the affairs of the State. On the slightest excuse they would form societies, issue manifestoes, save the Capitol. After the intellectuals of the advance guard came the intellectuals of the rear: they were much of a muchness. Each of the two parties regarded the other as intellectual and themselves as intelligent. Those who had the luck to have in their veins a few drops of the blood of the people bragged about it: they dipped their pens into it, wrote with it.--They were all malcontents of the burgess class, and were striving to recapture the authority which that class had irreparably lost through its selfishness. Only in rare instances were these apostles known to keep up their apostolic zeal for any length of time. In the beginning the cause meant a certain amount of success to them, success which in all probability was in no wise due to their oratorical gifts. It gave them a delicious flattery for their vanity. Thereafter they went on with less success and a certain secret fear of being rather ridiculous. In the long-run the last feeling was apt to dominate the rest, being increased by the fatigue of playing a difficult part for men of their distinguished tastes and innate skepticism. But they waited upon the favor of the wind and of their escort before they could withdraw. For they were held captive both by wind and escort. These latter-day Voltaires and Joseph de Maistres, beneath their boldness in speech and writing, concealed a dread uncertainty, feeling the ground, being fearful of compromising themselves with the young men, and striving hard to please them and to be younger than the young. They were revolutionaries or counter-revolutionaries merely as a matter of literature, and in the end they resigned themselves to following the literary fashion which they themselves had helped to create.