Part 2

Chapter 24,285 wordsPublic domain

For more than four years, evil tidings passed night and day over almost half the world of men. Never since our earth came into being were they known to spread in crowds so dense and busy and commanding. In the happy days of peace, we would come upon the gloomy visitants here and there, travelling over hill and dale, nearly always alone, sometimes in couples, rarely in companies of three, timid and shy, seeking to pass unnoticed and humbly undertaking the smallest messages of sorrow that destiny confided to their charge. Now they go with heads erect; they are almost arrogant; and swollen with their importance, they neglect any misfortunes that are not deathly. They encumber the roads, cross the seas and rivers, invade the streets, do not forget the by-ways and climb the most rugged and stony tracks. There is not a hovel cowering in the dingiest and most obscure suburb of a great city, not a cottage hidden in the recesses of the poorest hamlet of the most inaccessible mountain, which escapes their search and towards which one of them, detached from the sinister band, does not hasten with its little footstep, eager, pitiless and sure. Each has its goal whence nothing can divert it. Through time and space, over rocks and walls they press onward, swift and determined, blind and deaf to all that would retard them, thinking only of fulfilling their duty, which is to announce as soon as may be to the most sensitive and defenceless heart the greatest sorrow that can fall upon it.

We watch them pass as emissaries of destiny. To us they seem as fatal as the very misfortune of which they are but the heralds; and no one dreams of barring the way before them. So soon as one of them arrives, all unexpected, in our midst, we leave everything, we rush forward, we gather round it. Almost a religious fear compasses it about; we whisper reverently; and we should bow no lower in the presence of a messenger of God. Not only would no one dare to contradict it, or advise it, or beg it to be patient, to grant a few hours of respite, to hide in the darkness or to arrive by a longer road; on the contrary, all compete in offering it zealous if humble service. The most compassionate, the most pitiful are the most assiduous and obsequious, as though there were no duty more unmistakable, no act of charity more meritorious than to lead the dark envoy by the shortest and the quickest way to the heart which it is to strike.

Once again, we are here confounding that which belongs to destiny with that which belongs to ourselves. The misfortune was perhaps not to be avoided; but a great part of the sorrows that attend it remain in our power. It is for us to be careful of them, to direct them, to subdue them, disarm them, delay them, turn them aside and sometimes even to stop them altogether.

In effect, we hardly yet know the psychology of sorrow, which is as deep, as complex and as worthy of study as the passions to which we devote so much of our time. In everyday life, it is true, great sorrows, though not so rare as we could have wished, were nevertheless too widely scattered for us to study them easily, step by step. To-day, alas, they are the ground of all our thoughts; and we are learning at last that, even as love or happiness or vanity, they have their secrets, their habits, their illusions, their sophistries, their dark corners, their baffling mazes and their unforeseen abysses; for man, whether he love or rejoice or weep, remains ever constant to himself!

It is not true, as we too willingly agree, that, since unhappiness must be known sooner or later, our only duty is to reveal it at the earliest moment, for the sorrow that is yet green is very different from the sorrow that is already fading. It is not true, as we admit without question, that anything is better than ignorance or uncertainty and that there is a sort of cowardice in not forthwith announcing the bad news which we know to those whom it must prostrate in the dust. On the contrary, cowardice lies in ridding ourselves of the bad news as quickly as we may and in not bearing its whole burden, secretly and alone, as long as we are able. When the bad news arrives, our first duty is to set it apart, to prevent it from spreading, to master it as we would a malefactor or a stalking pestilence, to close all means of escape, to mount guard over it, so that it cannot break forth and do harm. Our duty is not merely, as the best of us and the most prudent seem to believe, to usher in the bad news with a thousand precautions, with short and muffled, sidelong and measured steps, by the back-door, into the dwelling which it is to devastate; rather is it our duty definitely to forbid its entrance and to have the courage to chain it in our own dwelling, which it will fill with unjust and insupportable reproaches and upbraidings. Instead of making ourselves the easy echo of its cries, we should think only of stifling its voice. Each hour that we thus pass in restless and painful intimacy with the hateful prisoner is an hour of suffering which we accept for ourselves and which we spare the victim of fate. It is almost certain that the malignant recluse will end by escaping our vigilance; but here the very minutes have their value and there is no gain, however small, that we are entitled to neglect. The hour-glass that measures the phases of sorrow is much finer and truer than that which marks the stages of pleasure. The time that passes between the death of one whom we love and the moment when we hear of his death is as full of pain as it is of days. Most to be feared of all is the first blow of misfortune; it is then that the heart is smitten and torn with a wound that will never heal. But this blow has not its shattering and sometimes mortal force unless it strike its victim at once and, so to speak, fresh from the event. Every hour that is interposed deadens the sting and lessens its virulence. A death already some weeks old no longer wears the same face as that which is made known on the very day when it occurs; and, if a few months have covered it, it is no longer a death, it has become a memory. The days that divide us from it have almost the same value whether they pass before we hear of it or afterwards. They remove beforehand from the eyes and heart the blinding horror of the loss; they step forward and draw it out of the clutch of madness into a past like that which softens regret. They weave a sort of retrospective memory which stretches into the past and grants straightway all that true memory would have given little by little, hour by hour, during the long months that part the first despair from the sorrow which grows wise and reconciled and ready to hope anew.

THE SOUL OF NATIONS

In the admirable and touching pages in which Octave Mirbeau bequeaths his last thoughts to us, the great friend whose loss is mourned by all who in this world hunger and thirst after justice expresses his surprise at finding how in the supreme moments of its life the collective soul of the French nation differs from the soul of each of the individuals of which it is composed.

He had devoted the best part of his work to examining, dissecting, presenting in a blinding and sometimes unbearable light and stigmatizing with unequalled eloquence and bitterness the weaknesses and selfishness, the folly and meannesses, the vanity and sordid money-sense, the lack of conscience, honesty, charity, dignity, the shameful stains on the life of his fellow-countrymen. And behold, in the hour of insistent duty, there arises suddenly, as in a fairy scene, out of the quagmire which he had so long stirred with rough and generous disgust, the purest, noblest, most patient, fraternal and whole-hearted spirit of heroism and sacrifice that the world has ever known, not only in the most glorious days of its history, but even in the time of its most romantic legends, which were but glorious dreams which it never hoped to realize.

I could say as much of another nation, which I know well, since it lives in the land where I was born. The Belgians, in the guise in which we saw them daily, appeared to give us no promise of a noble soul. They seemed to us narrow and limited, a little commonplace, honest in a mean, inglorious way, without ideals or generous aspirations, wholly absorbed by their petty material welfare, their petty local wrangles. Yet, when the same hour of duty sounded for them, more menacing and formidable than those of the other nations, because it preceded all of them in a terrible mystery; while there was everything to gain and nothing to lose, save honour, if they proved faithless to a plighted word; at the first call of their conscience aroused as by a thunderbolt, without hesitating or glancing at what they had to meet or undergo, with an unanimous and irresistible impulse, they astonished mankind by a decision such as no other people had ever taken and saved the world, well knowing that themselves could not be saved. And this assuredly is the noblest sacrifice that the heroes and martyrs who have hitherto appeared to be the professed exponents of sublime courage are able to achieve upon this earth of ours.

On the other hand, to those of us who had had occasion to mix with Germans, who had lived in Germany and believed that they knew German manners and letters, it seemed beyond doubt that the Bavarians, Saxons, Hanoverians and Rhinelanders, notwithstanding some defects of education rather than character which grated upon us a little, also possessed certain qualities, notably a genial kindness, a gravity, a laboriousness, a steadiness, an uncomplaining temper, a simplicity in their domestic life, a sense of duty and a habit of taking life conscientiously, which we had never known or had succeeded in losing. So, despite the warnings of history, we were struck dumb with amazement and at first refused to believe the early tales of atrocities which were not incidental, as in every war, but deliberate, premeditated, systematic and perpetrated with a light heart by an entire people setting itself of sober purpose and with a sort of perverse pride outside the pale of humanity, transforming itself of a sudden into a pack of devils more formidable and destructive than all those which Hell had hitherto belched forth into our world.

We knew already and Dr. Gustave Le Bon had demonstrated to us in a curious way that the soul of a crowd does not resemble the soul of any of its component members. According to the leaders and the circumstances that control it, the collective soul is sometimes loftier, juster, more generous and most often more impulsive, more credulous, more cruel, more barbarous and blind. But a crowd has only a provisional, momentary soul, which does not survive the short-lived and nearly always violent event that calls it into being; and its contingent and transitory psychology is hardly able to tell us how the profound, lasting and, so to speak, immortal soul of a nation takes shape.

It is quite natural that a nation should not know itself at all and that its acts should plunge it into a state of bewilderment from which it does not recover until history has explained them to a greater or lesser degree. None of the men who make up a nation knows himself; still less does any of them know his fellows. Not one of us really knows who or what he is; not one of us can say what he will do in unexpected circumstances which are a trifle more serious than those which form the customary tissue of life. We spend our existence in questioning and exploring ourselves; our acts are as much a revelation to ourselves as to others; and, the nearer we draw to our end, the farther stretches the vista of that which still remains for us to discover. We own but the smallest part of ourselves; the rest, which is almost the whole, does not belong to us at all, but merges in the past and the future and in other mysteries more unknown than the future or the past.

What is true of each one of us is very much more true of a great nation composed of millions of men. That represents a future and a past stretching incomparably farther than those of a single human life. We admit and constantly repeat that a nation is guided by its dead. It is certain that the dead continue to live in it a far more active life than is generally believed and that they control it unknown to itself, even as, at the other end of the ages, the men of the future, that is to say, all those who are not yet born, all those whom it carries within itself as it does its dead, play no less important a part in a nation’s decisions. But in its very present, at the moment when it is living and putting forth its activity on this earth, in addition to the power of those who no longer are and those who are not yet, there is outside the nation, outside the aggregate of bodies and brains that make it up, a host of forces and faculties which have not found or have not wished to take their place, or which do not abide in the nation consistently, and which nevertheless belong to it as essentially and direct it as effectively as those which are comprised within it. What our body contains when we believe ourselves circumscribed is little in comparison with what it does not contain; and it is in what the body does not contain that the highest and most powerful part of our being seems to dwell. We must not forget that it grows stronger each day that we neither die nor come into being, in a word, that we are not wholly incarnate, and that, on the other hand, our flesh comprises much more than ourselves. It is this that constitutes all the floating forces which make up the real soul of a people, forces very much deeper and more numerous than those which seem fixed in the body and the spirit. They do not show themselves in the petty incidents of daily life, which concern only the mean and narrow covering in which a nation goes sheltered; but they unite, join forces and reveal their passionate ardour at the grave and tragic hours when everlasting destiny is at stake. They then lay down decisions which history inscribes on her records, decisions whose grandeur, generosity and heroism astonish even those who have taken them more or less unknown to themselves and often in spite of themselves, decisions which are manifested in their own eyes as an unexpected, magnificent and incomprehensible revelation of themselves.

THE MOTHERS

It was they who bore the main burden of suffering in this war.

In our streets and open spaces and all along the roads, in our churches, in our towns and villages, in every house, we come into contact with mothers who have lost their son or are living in an anguish more cruel than the certainty of death.

Let us try to understand their loss. They know what it means, but they do not tell the men.

Their son is taken from them at the fairest moment of his life, when their own is in its decline. When a child dies in infancy, it is as though his soul had hardly gone, as though it were lingering near the mother who brought it into the world, awaiting the time when it may return in a new form. The death which visits the cradle is not the same as that which spreads terror over the earth; but a son who dies at the age of twenty does not come back again and leaves not a gleam of hope behind him. He carries away with him all the future that his mother had remaining to her, all that she gave to him and all his promise: the pangs, anguish and smiles of birth and childhood, the joys of youth, the reward and the harvest of maturity, the comfort and the peace of old age.

He carries away with him something much more than himself: it is not his life only that comes to an end, it is numberless days that finish suddenly, a whole generation that becomes extinct, a long series of faces, of little fondling hands, of play and laughter, all of which fall at one blow on the battle-field, bidding farewell to the sunshine and reentering the earth which they will not have known. All this the eyes of our mothers perceive without understanding; and this is why, at certain times, the weight and sadness of their glance are more than any of us can bear.

And yet they do not weep as the mothers wept in former wars. All their sons disappear one by one; and we do not hear them complain or moan as in days gone by, when great sufferings, great massacres and great catastrophes were surrounded by the clamours and lamentations of the mothers.

They do not gather in the public places, they do not utter recriminations, they rail at no one, they do not rebel. They swallow their sobs and stifle their tears, as though obeying a command which they have passed from one to the other, unknown to the men.

We do not know what it is that sustains them and gives them the strength to endure the remnant of their lives. Some of them have other children; and we can understand that they transfer to these the love and the future which death has shattered. Many of them have never lost or are striving to recover their faith in the eternal promises; and here again we can understand that they do not despair, for the mothers of the martyrs did not despair either. But thousands of others, whose home is for ever deserted and whose sky is peopled by none but pale phantoms, retain the same hope as those who keep on hoping. What gives them this courage which astonishes whenever we behold it?

When the best, the most compassionate, the wisest among us meet one of these mothers who has just stealthily wiped her eyes, so that the sight of her unhappiness may not offend others who are happier, when we seek for words which, uttered amid the glaring directness of the most awful sorrow that can strike a human heart, shall not sound like odious or ridiculous lies, we can hardly find anything to say to her. We speak to her of the justice and the beauty of the cause for which her hero fell, of the immense and necessary sacrifice, of the remembrance and gratitude of mankind, of the irreality of life, which is measured not by the length of days but by the lofty height of duty and glory. We add perhaps that the dead do not die, that there are no dead, that those who are no more live nearer to our souls than when they were in the flesh and that all that we loved in them lingers in our hearts so long as it is visited by our memory and revived by our love.

But, even while we speak, we feel the emptiness of what we say. We are conscious that all this is true only for those whom death has not hurled into the abyss where words are nothing more than childish babble; that the most ardent memory cannot take the place of a dear reality which we touch with our hands or lips; and that the most exalted thought is as nothing compared with the daily going out and coming in, the familiar presence at meals, the morning and evening kiss, the fond embrace at the departure and the intoxicating delight at the return. The mothers know and feel this better than we do; and that is why they do not answer our attempts at consolation and why they listen to them in silence, finding within themselves other reasons for living and hoping than those which we, vainly searching the whole horizon of human certainty and thought, try to bring them from the outside. They resume the burden of their days without telling us whence they derive their strength or teaching us the secret of their self-sacrifice, their resignation and their heroism.

THREE UNKNOWN HEROES

The Belgian government published last year a _Reply to the German White Book of 10 May 1915_.

This reply gives peremptory and categorical denials to all the allegations in the White Book on the subject of _francs-tireurs_, of attacks by civilians and of the Belgian women’s cruelty to the German prisoners and wounded. It contains a body of authentic and overwhelming evidence upon the massacres at Andenne, Dinant, Louvain and Aerschot which enables history here and now to pronounce its verdict with even greater certainty than the most scrupulous jury of a criminal court.

Among the most frightful incidents reported in these accounts by eye-witnesses, I would linger to-day upon only two of those which marked the sack of Aerschot; not that they are more odious or cruel than the others--on the contrary, beside the unprovoked murders and wholesale executions at Andenne, Dinant and Louvain, which are of unsurpassable horror, they seem almost kindly--but I select them for the very reason that they display more clearly than in its most violent excesses what we may call the normal mentality of the German army and the abominable things which it did when it believed itself to be acting with justice, moderation and humanity. I select them above all because they show us the admirable and touching state of mind, as displayed amidst a terrible ordeal, of a little Belgian city, the most innocent of all the victims of this war, and offer for our contemplation instances of simple and heroic self-sacrifice which have escaped notice and which it is well to bring to light, for they are as beautiful as the most splendid examples in the fairest pages of Plutarch.

Aerschot is a humble and happy little town in Flemish Brabant, one of those modest unknown clusters of habitations which, like Dinant, for ever to be regretted and buried in the past, nobody used to visit, because they contained no buildings of note, but which retained and represented all the more, in the depths of their silence and their placid isolation, Flemish life in its most special, intimate, intense, traditional, suave and peaceable aspect. In these half-rustic little cities we find hardly any industries, at most a malt-kiln or two, a corn-mill, an oil-works, a chicory-factory. Their life is almost agricultural; and the well-to-do inhabitants live on the produce or the rents of their fields, their meadows and their woods. The houses in the church-square are substantial-looking, more or less cubical in shape and painted virgin white; their carriage-gates are adorned with glittering brasses. All through the week the square is almost deserted and wakens into life only on market-days and on Sunday mornings, at the hour of high mass. In a word, it is a picture of tranquillity, of placid waiting for meals and repose, of drowsy, easy existence and perhaps of happiness, if happiness consists in being happy in a half-slumber free of remote ambitions, exaggerated passions or over-eager dreams.

It was here, in this peaceful sojourn of immemorial restfulness, which not even the war had hitherto disturbed below the surface, that, on the 19th of August, 1914, at nine o’clock in the morning, after the retreat of the last Belgian soldiers, the square was suddenly invaded by a dense and endless stream of German troops. The burgomaster’s son, a lad of fifteen, hurried to close the Venetian shutters of his father’s house and was wounded in the leg by one of the bullets which the victors fired at random through the windows.

At ten o’clock, the German officer in command sent for the burgomaster, M. Tielemans, to appear at the Town-hall. He was received with insults, hustled and abused for a _Schweinhund_, or pig-dog, a species of animal which appears to be indigenous to Germany.

Next, Colonel Stenger, commanding the 8th infantry brigade, and his two aides-de-camp took up their quarters in the burgomaster’s house in the church-square and, I may add in passing, forthwith broke open all the drawers in their rooms, after which they went to the balcony and watched the march-past of their troops.

At four o’clock in the afternoon, obsessed by the delusion of _francs-tireurs_, some soldiers, seized with panic, began to fire shots in the streets. The colonel, standing on the balcony, was hit by a German bullet and fell. One of the aides-de-camp rushed downstairs shouting:

“The colonel is dead! I want the burgomaster!”