"The Republic or death," said Clerambault ironically. "And this is a free country? Free, yes, because there have always been, and always will be some souls like mine, which refuse to bend to a yoke which their conscience disavows. We are become a nation of tyrants. There was no great advantage in taking the Bastille. In the old days one ran the risk of perpetual imprisonment if one made so bold as to differ from the Prince—the fagot, if you did not agree with the Church; but now you must think with forty millions of men and follow them in their frantic contradictions. One day you must scream: "Down with England!" Tomorrow it will be: "Down with Germany!" and the next day it may be the turn of Italy; andda capoin a week or two. Today we acclaim a man or an idea, tomorrow we shall insult him; and anyone who refuses risks dishonour—or a pistol bullet. This is the most ignoble and shameful servitude of all!… By what right do a hundred, a thousand, one or forty millions of men, demand that I shall renounce my soul? Each of them has one, like mine. Forty millions of souls together often make only one, which has denied itself forty millions of times…. I think what I think. Go you and do likewise. The living truth can be re-born only from the equilibrium of opposing thoughts. To make the citizen respect the city, it must be reciprocal; each has his soul. It is his right and his first duty is to be true to it…. I have no illusions, and in this world of prey I do not attribute an exaggerated importance to my own conscience, but however small we may be or little we may do, we must exist. We are all liable to err, but deceived or not, a man should be sincere; an honest mistake is not a lie, but a stage on the road to truth. The real lie is to fear the truth and try to stifle it. Even if you were a thousand times right, if you resort to force to crush a sincere mistake, you commit the most odious crime against reason itself. If reason is persecutor, and error persecuted, I am for the victim, for error has rights as well as truth…. Truth—the real truth, is to be always seeking what is true, and to respect the efforts of those who suffer in the pursuit. If you insult a man who is striving to hew out his path, if you persecute him who wishes, and perhaps fails, to find less inhuman roads for human progress, you make a martyr of him. Your way is the best, the only one, you say? Follow it then, and let me follow mine. I do not oblige you to come with me, so why are you angry? Are you afraid lest I should prove to be in the right?"
The impression left on Clerambault's mind by his last interview with Perrotin, was one of sadness and pity; but on the whole he decided to go again to see him, having by now arrived at a better understanding of his ironical and prudent attitude towards the world. If he had retained but small esteem for Perrotin's character, on the other hand the great intelligence of the old scholar continued to command his highest admiration; he still saw in him a guide towards the light.
Perrotin was not exactly delighted to see Clerambault again. The other day he had been obliged to commit a little cowardly act; he did not mind that, for he was used to it, but it was under the eyes of an incorruptible witness, and he was too clever not to have retained a disagreeable memory of the incident. He foresaw a discussion, and he hated to discuss with people who had convictions—there is no fun in it, they take everything so seriously—however, he was courteous, weak, good-natured, and unable to refuse when anyone attacked him vigorously. He tried at first to avoid serious questions; but when he saw that Clerambault really needed him, and that perhaps he might save him from some imprudence, he consented, with a sigh, to give up his morning.
Clerambault related to him all that he had done, and the result. He realised that the world around served other gods than his; for he had shared the same faith, and even now was impartial enough to see a certain grandeur and beauty in it. Since these last trials, however, he had also seen its horror and absurdity; he had abandoned it for a new ideal, which would certainly bring him into conflict with the old. With brief and passionate touches, Clerambault explained this new ideal, and called on Perrotin to say if to him it seemed true or false; entreating his friend to lay aside considerations of tact or politeness, to speak clearly and frankly. Struck by Clerambault's tragic earnestness, Perrotin changed his tone, and answered in the same key.
"It amounts to this, that you think I am wrong?" asked Clerambault, distressed. "I see that I am alone in this, but I cannot help it. Do not try to spare me now, but tell me, am I wrong to think as I do?"
"No, my friend," replied Perrotin gravely, "you are right."
"Then you agree that I ought to fight against these murderous mistakes?"
"Ah, that is another matter."
"Ought I to betray the truth, when it is clear to me?"
"Truth, my poor friend! No, don't look at me like that, I shall not follow Pilate's example, and ask: What is Truth? Like you, and longer than you perhaps, I have loved her. But Truth, my dear Sir, is higher than you, than I, than all those that ever have, or ever will inhabit the earth. We may believe that we obey the Great Goddess, but in fact we serve only theDî minores, the saints in the side chapels, alternately adored and neglected by the crowd. The one in honour of whom men are now killing and mutilating themselves in a Corybantic frenzy, can evidently be no longer yours nor mine. The ideal of the Country is a god, great and cruel, who will leave to the future the image of a sort of bugaboo Cronos, or of his Olympian son whom Christ superseded. Your ideal of humanity is the highest rung of the ladder, the announcement of the new god—who will be dethroned later on by one higher still, who will embrace more of the universe. The ideal and life never cease to evolve, and this continual advance forms the genuine interest of the world to the liberal mind; but if the mind can constantly rise without rest or interruption, in the world of fact progress is made step by step, and a scant few inches are gained in the whole of a lifetime. Humanity limps along, and your mistake, the only one, is that you are two or three days' journey ahead of it, but—perhaps with good reason—that is one of the mistakes most difficult to forgive. When an ideal, like that of Country, begins to age with the form of society to which it is strongly bound, the slightest attack makes it ferocious, and it will blaze out furiously in its exasperation. The reason is that it has already begun to doubt itself. Do not deceive yourself; these millions of men who are slaughtering each other now in the name of patriotism, have no longer the early enthusiasm of 1792, or 1813, even though there is more noise and ruin today. Many of those who die, and those who send them to their death, feel in their hearts the horrible touch of doubt; but entangled as they are, too weak to escape, or even to imagine a way of salvation, they proclaim their injured faith with a kind of despair, and throw themselves blindly into the abyss. They would like to throw in also those who first raised doubts in them by words or actions. To wish to destroy the dream of those who are dying for its sake, is to wish to kill twice over."
Clerambault held out his hand to stop him:—"Ah! you have no need to tell me that, and it tortures me. Do you think I am insensible to the pain of these poor souls whose faith I undermine? Respect the beliefs of others; offend not one of these little ones…. My God! what can I do? Help me to get out of this dilemma; shall I see wrong done, let men go to ruin,—or risk injuring them, wound their faith, draw hatred upon myself when I try to save them?… Show me the law!"
"Save yourself."
"But that would be to lose myself, if the price is the life of others, if we do nothing. You and I, no effort would be too great,—the ruin of Europe, of the whole world, is imminent."
Perrotin sat quietly, his elbows on the arms of his chair, his hands folded over his Buddha-like belly. He twirled his thumbs, looking kindly at Clerambault, shook his head, and replied: "Your generous heart, and your artistic sensibilities urge you too far, my friend, but fortunately the world is not near its end. This is not the first time. And there will be many others. What is happening today is painful, certainly, but not in the least abnormal. War has never kept the earth from turning on its axis, nor prevented the evolution of life; it is even one of the forms of its evolution. Let an old scholar and philosopher oppose his calm inhumanity to your holy Man of Sorrows. In spite of all it may bring you some benefit. This struggle, this crisis which alarms you so much, is no more than a simple case of systole, a cosmic contraction, tumultuous, but regulated, like the folding of the earth crust accompanied by destructive earthquakes. Humanity is tightening. And war is itsseismos. Yesterday, in all countries, provinces were at war with each other. Before that, in each province, cities fought together. Now that national unity has been reached, a larger unity develops. It is certainly regrettable that it should take place by violence, but that is the natural method. Of the explosive mixture of conflicting elements in conflict, a new chemical body will be born. Will it be in the East, or in Europe? I cannot tell; but surely what results will have new properties, more valuable than its parts. The end is not yet. The war of which we are now witnesses is magnificent … (I beg your pardon; I mean magnificent to the mind, where suffering does not exist) … Greater, finer conflicts still are preparing. These poor childish peoples who imagine that they can disturb the peace of eternity with their cannon shots!… The whole universe must first pass through the retort. We shall have a war between the two Americas, one between the New World and the Yellow Continent, then the conquerors and the rest of the world…. That is enough to fill up a few centuries. And I may not have seen all, my eyes are not very good. Naturally each of these shocks will lead to social struggles.
"It will all be accomplished in about a dozen centuries. (I am rather inclined to think that it will be more rapid than it seems by comparison with the past, for the movement becomes accelerated as it proceeds.) No doubt we shall arrive at a rather impoverished synthesis, for many constituent elements, some good, some bad, will be destroyed in the process, the one being too delicate to resist the hostile environment, the other injurious and impossible to assimilate. Then we shall have the celebrated United States of the whole world; and this union will be all the more solid, because, as is probable, man will be menaced by a common danger. The canals of Mars, the drying-up or cooling-off of the planet, some mysterious plague, the pendulum of Poe, in short, the vision of an inevitable death overwhelming the human race…. There will be great things to behold! The Genius of the race, stretched to the uttermost, in its last agonies.
"There will be, on the other hand, very little liberty; human multiplicity when near its end will fuse itself into a Unity of Will. Do we not see the beginnings already? Thus, without abrupt mutations, will be effected the reintegration of the complex in the one, of old Empedocles' Hatred in Love."
"And what then?"
"After that? A rest, and then it will all begin over again, there can be no doubt. A young cycle. The new Kalpa. The world will turn once more, on the re-forged wheel."
"And what is the answer to the riddle?"
"The Hindoos would tell you Siva. Siva, who creates and destroys; destroys and creates."
"What a hideous dream."
"That is an affair of temperament. Wisdom liberates. To the Hindoos,Buddha is the deliverer. As for me, curiosity is a sufficient reward."
"It would not be enough for me, and I cannot content myself either with the wisdom of a selfish Buddha, who sets himself free by deserting the rest. I know the Hindoos as you do, and I love them, but even among them, Buddha has not said the last word of wisdom. Do you remember that Bodhisattva, the Master of Pity, who swore not to become Buddha, never to find freedom in Nirvana, until he had cured all pain, redeemed all crimes, consoled all sorrows?"
Perrotin smiled and patted Clerambault's hand affectionately as he looked at his troubled face.
"Dear old Bodhisattva," he said, "what do you want to do? And whom would you save?"
"Oh, I know well enough," said Clerambault, hanging his head. "I know how small I am, how little I can do, the weakness of my wishes and protestations. Do not think me so vain; but how can I help it, if I feel it is my duty to speak?"
"Your duty is to do what is right and reasonable; not to sacrifice yourself in vain."
"Do you certainly know what is in vain? Can you tell beforehand which seed will germinate and which will turn out sterile and perish? But you sow seed nevertheless. What progress would ever have been made, if those who bore the germ of it had stopped terrified before the enormous mass of accumulated routine which hung ready to crush them, above their heads."
"I admit that a scholar is bound to defend the Truth that he has discovered, but is this social question your mission? You are a poet; keep to your dreams, and may they prove a defence to you!"
"Before considering myself as a poet, I consider myself as a man, and every honest man has a mission."
"A mind like yours is too precious and valuable to be sacrificed, it would be murder."
"Yes, you are willing to sacrifice people who have little to lose." He was silent for a moment, and then went on:
"Perrotin, I have often thought that we, men of thought, artists, all of us, we do not live up to our obligations. Not only now, but for a long time, perhaps always. We are custodians of the portion of Truth that is in us, a little light, which we have prudently kept for ourselves. More than once this has troubled me, but I shut my eyes to it then; now they have been unsealed by suffering. We are the privileged ones, and that lays duties upon us which we have not fulfilled; we are afraid of compromising ourselves. There is an aristocracy of the mind, which claims to succeed to that of blood; but it forgets that the privileges of the old order were first purchased with blood. For ages mankind has listened to words of wisdom, but it is rare to see the wise men offer themselves as a sacrifice, though it would do no harm if the world should see some of them stake their lives on their doctrines, as in the heroic days. Sacrifice is the condition of fecundity. To make others believe, you must believe first yourself, and prove it. Men do not see a truth simply because it exists, it must have the breath of life; and this spirit which is ours, we can and ought to give. If not, our thoughts are only amusements of dilettanti—a play, which deserves only a little applause. Men who advance the history of the world make stepping-stones of their own lives. How much higher than all our great men was the Son of the carpenter of Galilee. Humanity knows the difference between them and the Saviour."
"But did He save it?
"'When Jahveh speaks: "'Tis my desire,"His people work to feed the fire.'"
"Your circle of flame is the last terror, and Man exists only to break through, that he may come out of it free."
"Free?" repeated Perrotin with his quiet smile.
"Yes, free! It is the highest good, but few reach it, although the name is common enough. It is as exceptional as real beauty, or real goodness. By a free man I mean one who can liberate himself from himself, his passions, his blind instincts, those of his surroundings, or of the moment. It is said that he does this in obedience to the voice of reason; but reason in the sense that you give it, is a mirage. It is only another passion, hardened, intellectualised, and therefore fanatical. No, he must put himself out of sight, in order to get a clear view over the clouds of dust raised by the flock on the road of today, to take in the whole horizon, so as to put events in their proper place in the scheme of the universe."
"Then," said Perrotin, "he must accommodate himself to the laws of that universe."
"Not necessarily," said Clerambault, "he can oppose them with a clear conscience if they are contrary to right and happiness. Liberty consists in that very thing, that a free man is in himself a conscious law of the universe, a counter-balance to the crushing machine, the automaton of Spitteler, the bronzeAnanké. I see the universal Being, three parts of him still embedded in the clay, the bark, or the stone, undergoing the implacable laws of the matter in which he is encrusted. His breath and his eyes alone are free; "I hope," says his look. And his breath declares, "I will!" With the help of these he struggles to release himself. We are the look and the breath, that is what makes a free man."
"The look is enough for me," said Perrotin gently.
"And without the breath I should die!" exclaimed Clerambault.
In a man of thought there is a wide interval between the word and the deed. Even when a thing is decided upon, he finds pretexts for putting it off to another day, for he sees only too clearly what will follow; what pains and troubles. And to what end? In order to calm his restless soul he pours out a flood of energetic language on his intimate friends, or to himself alone, and in this way gains the illusion of action cheaply enough. In the bottom of his heart he does not believe in it, but like Hamlet, he waits till circumstances shall force his hand.
Clerambault was brave enough when he was talking to the indulgent Perrotin, but he had scarcely got home when he was seized again by his hesitations. Sharpened by his sorrow, his sensitiveness anticipated the emotions of those around him; he imagined the discord that his words would cause between himself and his wife, and worse, without exactly knowing why, he was not sure of his daughter's sympathy, and shrank from the trial. The risk was too great for an affectionate heart like his.
Matters stood thus, when a doctor of his acquaintance wrote that he had a man dangerously wounded in his hospital who had been in the great Champagne offensive, and had known Maxime. Clerambault went at once to see him.
On the bed he saw a man who might have been of any age. He lay still on his back, swathed like a mummy, his thin peasant-face all wrinkled and brown, with the big nose and grey beard emerging from the white bandages. Outside the sheet you could see his right hand, rough and work-worn; a joint of the middle-finger was missing—but that did not matter, it was a peace injury. His eyes looked out calmly under the bushy eyebrows; their clear grey light was unexpected in the burned face.
Clerambault came close and asked him how he did, and the man thanked him politely, without giving details, as if it were not worth the trouble to talk about oneself.
"You are very good, Sir. I am getting on all right." But Clerambault persisted affectionately, and it did not take long for the grey eyes to see that there was something deeper than curiosity in the blue eyes that bent over him.
"Where are you wounded?" asked Clerambault.
"Oh, a little of everywhere; it would take too long to tell you, Sir."But as his visitor continued to press him:
"There is a wound wherever they could find a place. Shot up, all over. I never should have thought there would have been room enough on a little man like me."
Clerambault found out at last that he had received about a score of wounds; seventeen, to be exact. He had been literally sprinkled—he called it "interlarded"—with shrapnel.
"Wounded in seventeen places!" cried Clerambault.
"I have only a dozen left," said the man.
"Did they cure the others?"
"No, they cut my legs off." Clerambault was so shocked that he almost forgot the object of his visit. Great Heaven! What agonies! Our sufferings, in comparison, are a drop in the ocean…. He put his hand over the rough one, and pressed it. The calm grey eyes took in Clerambault from his feet to the crape on his hat.
"You have lost someone?"
"Yes," said Clerambault, pulling himself together, "you must have known Sergeant Clerambault?"
"Surely," said the man, "I knew him."
"He was my son."
The grey eyes softened.
"Ah, Sir! Iamsorry for you. I should think I did know him, poor little chap! We were together for nearly a year, and a year like that counts, I can tell you! Day after day, we were like moles burrowing in the same hole…. We had our share of trouble."
"Did he suffer much?"
"Well, Sir, itwaspretty bad sometimes; hard on the boy, just at the first. You see he wasn't used to it, like us."
"You come from the country?"
"I was labourer on a farm. You have to live with the beasts, and you get to be like 'em. But it is the truth I tell you now, Sir, that men do treat each other worse than the beasts. 'Be kind to the animals.' That was on a notice a joker stuck up in our trench…. But what isn't good enough for them is good enough for us. All right; I'm not kicking. Things are like that. We have to take it as it comes. But you could see that the little Sergeant had never been up against it before; the rain and the mud, and the meanness; the dirt worst of all, everything that you touch, your food, your skin, full of vermin…. He came close to crying, I could see, once or twice, when he was new to it. I wouldn't let on that I noticed, for the boy was proud, didn't want any help, but I would jolly him, try to cheer him up, lend him a hand sometimes; he was glad to get it. You see you have to get together. But before long he could stick it out as well as anybody; then it was his turn to help me. I never heard him squeal, and we had gay times together—must have a joke now and then, no matter what happens. It keeps off bad luck."
Clerambault sat and listened with a heavy heart.
"Was he happier towards the last?" he asked.
"Yes, Sir, I think he was what you call resigned, just like we all were. I don't know how it is, but you all seem to start out with the same foot in the morning. We are all different, but somehow, after a while it seems as if we were growing alike. It's better, too, that way. You don't mind things so much all in a bunch…. It's only when you get leave, and after you come back—it's bad, nothing goes right any more. You ought to have seen the little Sergeant that last time."
Clerambault felt a pang as he said quickly:
"When he came back?"
"He was very low. I don't know as I ever saw him so bad before."
An agonised expression came over Clerambault's face, and at his gesture, the wounded man who had been looking at the ceiling while he talked, turned his eyes and understood, for he added at once:
"He pulled himself together again, after that."
"Tell me what he said to you, tell me everything," said Clerambault again taking his hand.
The sick man hesitated and answered.
"I don't think I just remember what he said." Then he shut his eyes, and lay still, while Clerambault bent over him and tried to see what was before those eyes under their closed lids.
* * * * *
An icy moonless night. From the bottom of the hollowboyauone could see the cold sky and the fixed stars. Bullets rattled on the hard ground. Maxime and his friend sat huddled up in the trench, smoking with their chins on their knees. The lad had come back that day from Paris. He was depressed, would not answer questions, shut himself up in a sulky silence. The other had left him all the afternoon to bear his trouble alone. Now here in the darkness he felt that the moment had come, and sat a little closer, for he knew that the boy would speak of his own accord. A bullet over their heads glanced off, knocking down a lump of frozen turf.
"Hullo, old gravedigger," said the other, "don't get too fresh."
"Might as well make an end of it now," said Maxime. "That's what they all seem to want."
"Give the boche your skin for a present? I'll say you're generous!"
"It's not only the boches; they all have a hand in it."
"Who, all?"
"All of them back there where I come from, in Paris, friends and relations; the people on the other side of the grave, the live ones.—As for us, we are as good as dead."
In the long silence that followed they could hear the scream of a shell across the sky. Maxime's comrade blew out a mouthful of smoke. "Well, youngster," he said, "it didn't go right, back there this time, did it?—I guessed as much!"
"I don't know why."
"When one is hurt, and the other isn't, they haven't much to say to one another."
"Oh, they suffer too."
"Not the same. You can't make a man know what a toothache is unless he feels it. Can't be done. Go to them all snuggled up in their beds, and make them understand how it is out here!… It's nothing new to me. I didn't have to wait for the war. Always have lived like this. But do you believe when I was working in the soil, sweating all the fat off my bones, that any of them bothered their heads about me? I don't mean that there's any harm in them, nor much good, either, but like anybody else, they don't see how it is. To understand a thing properly you've got to take hold of it yourself, take the work, and the hurt. If not, and that's what it is, you know—might as well make up your mind—no use trying to explain. That's the way things are, and we can't do anything about it."
"Life would not be worth living, if it were as bad as that."
"Why not, by gosh? I've stuck it out all this time, and you're just as good as me, better, because you've got more brains and can learn. That's the way to get on, the harder it is the more it teaches you. And then when you're together, like us here, and things are rocky, it's not a pleasure, exactly, but it ain't all pain. The worst is to be off by yourself; and you're not lonesome, are you, boy?" Maxime looked him in the face, as he answered:
"I was back there, but I don't feel it here with you."
* * * * *
The man who lay on the bed said nothing of what had been passing before his closed eyes. He turned them tranquilly on the father, whose agonised look seemed to implore him to speak. And then, with an awkward kindness, he tried to explain that if the boy was down-hearted it was probably because he had just left home, buttheyhad cheered him up as well as they could; they knew how he felt. He had never known what it was to have a father himself, but when he was a kid he used to think what luck it would be to have one…. "So I thought I might try. I spoke to him, Sir, like you would yourself,… and he soon quieted down. He said, all the same, there was one thing we got out of this blooming war; that there were lots of poor devils in the world who don't know each other, but are all made alike. Sometimes we call 'em our brothers, in sermons and places like that, but no one takes much stock in it. If you want to know it's true, you have to slave together like us—He kissed me then, Sir."
Clerambault rose, and bending over the bandaged face, kissed the wounded man's rough cheek.
"Tell me something that I can do for you," he said.
"You are very good, Sir, but there's not much you can do now. I am so used up. No legs, and a broken arm. I'm no good,—what could I work at? Besides, it's not sure yet that I shall pull through. We'll have to leave it at that. If I go out, good-bye. If not, can't do anything but wait. There are plenty of trains."
As Clerambault admired his patience, he repeated his refrain: "I've got the habit. There's no merit in being patient when there's nothing else to do…. A little more or less, what does it matter?… It's like life, this war is."
Clerambault saw that in his egotism he had asked the man nothing about himself. He did not even know his name.
"My name? It's a good fit for me,—Courtois Aimé is what they call me—Aimé, that's the Christian name, fine for an unlucky fellow like me, and Courtois on the top of it. Queer enough, isn't it?… I never had a family, came out of an Orphan Asylum; my foster-father, a farmer down in Champagne, offered to bring me up; and you can bet he did it! I had all the training I wanted; but anyhow it learned me what I had to expect. I've had all that was coming to me!"
Thereupon he told in a few brief dry phrases, without emotion, of the series of bad luck which had made up his life. Marriage with a girl as poor as himself—"hunger wedding thirst," as they say, sickness and death, the struggle with nature,—it would not be so bad if men would only help….Homo, homini … homo…. All the social injustice weighs on the under dog. As he listened Clerambault could not keep down his indignation, but Aimé Courtois took it as a matter of course; that's the way it always has been, and always will be; some are born to suffer, others not. You can't have mountains without valleys. The war seemed perfectly idiotic to him, but he would not have lifted a finger to prevent it. He had in his way the fatalist passivity of the people, which hides itself, on Gallic soil, behind a veil of ironic carelessness. The "no use in getting in a sweat about it," of the trenches. Then there is also that false pride of the French, who fear nothing so much as ridicule, and would risk death twenty times over for something they know to be absurd, rather than be laughed at for an act of unusual common-sense. "You might as well try to stop the lightning as talk against war." When it hails there is nothing to do but to cover over your cold-frames if you can, and when it's over go round and see how much is left of your crop. And they will keep on doing this until the next hailstorm, the next war, to the end of time. "No use getting in a sweat." … It would never occur to them that Man can change Man.
This stupid heroic resignation irritated Clerambault profoundly. The upper classes are charmed with it, no doubt, for they owe their existence to it,—but it makes a Danaïd's sieve of the human race, and its age-long effort, since all its courage, its virtues, and its labours, are spent in learning how to die…. But when he looked at the fragment of a man before him, his heart was pierced with an infinite pity. What could this wretched man do, symbol as he was, of the mutilated, sacrificed people? For so many centuries he has bled and suffered under our eyes, while we, his more fortunate brothers, have only encouraged him to persevere, throwing him some careless word of praise from a distance, which cost us nothing. What help have we ever given him? Nothing at all in action, and little enough in words. We owe to his sacrifices the leisure to think; but all the fruit of our thought we have kept for ourselves; we have not given him a taste of it. We are afraid of the light, of impudent opinion and the rulers of the hour who call to us saying: "Put it out! You who have the Light, hide it, if you wish to be pardoned…." Oh, let us be cowards no more. For who will speak, if we do not? The others are gagged and must die without a word.
A wave of pain passed over the features of the wounded man. With eyes fixed on the ceiling, his big mouth twisted, his teeth obstinately clenched, he could say no more.—Clerambault went away, his mind was made up. The silence of this soldier on his bed of agony had brought him to a decision. He would speak.
Clerambault came back from the hospital, shut himself into his room, and began to write. His wife tried to come in, to discover what he was doing; it seemed as if the good woman had a suspicion, an intuition, rare with her, which gave her a sort of obscure fear of what her husband might be about to do, but he succeeded in keeping her away until he had finished. Ordinarily not a line of his was spared to his family; it was a pleasure to his simple-hearted, affectionate vanity, and a duty towards their love also, which none of them would have neglected. This time, however, he did neglect it, for reasons which he would not admit to himself, for though he was far from imagining the consequences of his act, he was afraid of their objections, he did not feel sure enough to expose himself to them, and so preferred to confront them with the accomplished fact.
His first word was a cry of self-accusation:
This public confession began with an inscription; a musical phrase ofDavid's lament over the body of his son Absalom:
"Oh! Absalom my son, my son!"
I had a son whom I loved, and sent to his death. You Fathers of mourning Europe, millions of fathers, widowed of your sons, enemies or friends, I do not speak for myself only, but for you who are stained with their blood even as I am. You all speak by the voice of one of you,—my unhappy voice full of sorrow and repentance.
My son died, for yours, by yours.—How can I tell?—like yours. I laid the blame on the enemy, and on the war, as you must also have done, but I see now that the chief criminal, the one whom I accuse, is myself. Yes, I am guilty; and that means you, and all of us. You must listen while I tell you what you know well enough, but do not want to hear.
My son was twenty years old when he fell in this war. Twenty years I had loved him, protected him from hunger, cold, and sickness; saved him from darkness of mind, ignorance, error, and all the pitfalls that lie in the shadows of life. But what did I do to defend him against this scourge which was coming upon us?
I was never one of those who compounded with the passions of jealous nationalities. I loved men, and their future brotherhood was a joy to me. Why then did I do nothing against the impending danger, against the fever that brooded within us, against the false peace which made ready to kill with a smile on its lips?
I was perhaps afraid to displease others, afraid of enmities; it is true I cared too much to love, above all to be loved. I feared to lose the good-will of those around me, however feeble and insipid such a feeling may be. It is a sort of play acted by ourselves and others. No one is deceived by it, since both sides shrink from the word which might crack the plaster and bring the house about our ears. There is an inward equivocation which fears to see clearly in itself, wants to make the best of everything, to reconcile old instincts and new beliefs, mutually destructive forces, like the ideas of Country and Humanity, War and Peace…. We are not sure which side to take; we lean first one way and then the other, like a see-saw; afraid of the effort needed to come to a decision and choose. What slothful cowardice is here! All whitewashed over with a comfortable faith in the goodness of things, which will, we think, settle themselves. And we continue to look on, and glorify the impeccable course of Destiny, paying court to blind Force.
Failing us, other things—and other men—have chosen; and not till then did we understand our mistake, but it was so dreadful to admit it, and we were so unaccustomed to be honest, that we acted as if we were in sympathy with the crime. In proof of this sympathy we have given up our own sons whom we love with all our hearts, more than life—if we could but give our lives for theirs!—but not more than our pride, with which we try to veil the moral confusion, the empty darkness of mind and heart.
We will say nothing of those who still believe in the old idol; grim, envious, blood be-spattered as she is—the barbarous Country. These kill, sacrificing themselves and others, but at least they know what they do. But what of those who have ceased to believe (like me, alas! and you)? Their sons are sacrificed to a lie, for if you assert what you doubt, it is a falsehood, and they offer up their own children to prove this lie to themselves; and now that our beloved have died for it, far from confessing it, we hide our heads still deeper not to see what we have done. After our sons will come others, all the others, offered up for our untruth.
I for my part can bear it no longer, when I think of those who still live. Does it soothe my pain to inflict injury on others? Am I a savage of Homer's time that I should believe that the sorrow of my dead son will be appeased, and his craving for light satisfied, if I sprinkle the earth which covers him with the blood of other men's sons?—Are we at that stage still?—No, each new murder kills my son again, and heaps the heavy mud of crime over his grave. He was the future; if I would save the future, I must save him also, and rescue fathers to come from the agony that I endure. Come then, and help me! Cast out these falsehoods! Surely it is not for our sakes that men wage these combats between nations, this universal brigandage? What good is it to us? A tree grows up straight and tall, stretching out branches around it, full of free-flowing sap; so is a man who labours calmly, and sees the slow development of the many-sided life in his veins fulfil itself in him and in his sons. Is not this the first law, the first of joys? Brothers of the world, which of you envies the others or would deprive them of this just happiness? What have we to do with the ambitions and rivalries, covetousness, and ills of the mind, which they dignify with the name of Patriotism? Our Country means you, Fathers and Sons. All our sons.—Come and save them!
Clerambault asked no one's advice but as soon as he had written these pages he took them to the editor of a small socialist paper nearby. He came back much relieved, as he thought:
"That is off my mind. I have spoken out, at last." But in the following night, a weight on his heart told him that the burden was still there, heavier than ever. He roused himself.
"What have I done?"
He felt that he had been almost immodest to show his sacred sorrow to the public; and though he did not foresee the anger his article would provoke, he knew the lack of comprehension, the coarse comments, which are in themselves a profanation.
Days passed, and nothing happened. Silence. The appeal had fallen on the ear of an inattentive public, the publisher was little known, the pamphlet carelessly issued. There are none so deaf as those who will not hear, and the few readers who were attracted by Clerambault's name, merely glanced at the first lines, and threw it aside, thinking:
"The poor man's head has been turned by his sorrow,"—a good pretext for not wishing to upset their own balance.
A second article followed, in which Clerambault took a final leave of the bloody old fetish falsely called Country; or rather in opposition to the great flesh-eater, the she-wolf of Rome, on whose altar men are now offered up, he set the august Mother of all living, the universal Country:
There can be nothing more bitter than to be parted from her whom one has loved. I lacerate my own heart when I tear Country from it;—dear, beautiful, and good, as she seemed! There are some ardent lovers so blinded that they can forget all the joy and love of former days, and see only the change in the loved one, and the harm that she has done them. If it were only possible for me to be like that! But I cannot; it is impossible for me to forget. I must see thee always as I loved thee, when I trusted, and saw in thee my guide and my best friend.—Oh, my Country! why hast thou deserted and betrayed me? If I were the only one to suffer, I could hide the sad disenchantment under the memory of my former affection; but I behold thy victims, these trusting devoted youths.—I see myself in them, as I was.—And how greatly thou hast deceived us! Thine was as the voice of fraternal love, thou calledst us, that we might all be united, all brothers,—no more isolation. To each was lent the strength of millions of others, and we were taught to love our sky, our soil, and the work of our hands, that in them we should love each other more, for thy sake. Now where have we been led? Did we unite to increase, and grow stronger to hate and destroy? We had known too much of these isolated hatreds in the past. Each had his load of evil thoughts, but at least we knew them to be evil. But now our souls are poisoned, since thou hast called these things sacred….
Why these combats? To set us free? But thou hast made slaves of us. Our conscience is outraged, our happiness gone, our prosperity destroyed. What need have we of further conquests, when the land of our fathers has grown too wide for their children? Is it to satisfy the greed of some among us, and can it be that the Country will fill their maw at the cost of public misfortune?
Patriotism, sold to the rich, to those who traffic in the blood of souls and of nations! Partner and accomplice, covering your villainies with an heroic mantle, look to thyself! The hour is coming when the peoples will shake off the vermin, the gods and masters by whom they have been deceived. They will drive out the guilty from among them. I shall strike straight at the Head whose shadow is over us all.—Thou who sittest impassively on thy throne, while multitudes slaughter each other in thy name, thou whom they worship while they hate their fellow-man, thou who hast pleasure in the bloody orgies of the nations, Goddess of prey, Anti-Christ, hovering over these butcheries with thy spread wings, and hawk's talons;—who will tear thee from our heaven? Who will give us back the sun, and our love for our brothers?… I am alone, and have but my voice, which will soon be silent, but before I disappear, hear my cry: "Thou wilt fall, Tyrant, for humanity must live. The time will come when men will break this yoke of death and falsehood;—that time is near, it is at hand."
My son, your words are like stones that a child throws at the sky which he cannot reach; they will fall back on your own head. She whom you insult, who has usurped my name, is an idol carved by yourself, in your own image, not in mine. The true Country is that of the Father. She belongs to all, and embraces everyone.—It is not her fault if you have brought her down to your own level…. Unhappy creatures, who sully your gods; there is not a lofty idea that you have not tarnished. You turn the good that is brought you, into poison, and scorch yourselves with the very light that shines on you. I came among you to bring warmth to your loneliness; I brought your shivering souls together in a flock, and bound your scattered weakness in sheaves of arrows. I am brotherly love, the great Communion; and you destroy your fellows in my name, fools that you are!…
For ages I have toiled to deliver you from the chains of bestiality, to free you from your hard egotism. On the road of Time you advance by toil and sweat; provinces and nations are the military milestones which mark your resting-places. Your weakness alone created them. Before I can lead you farther, I must wait till you have taken breath; you have so little strength of lungs or heart, that you have made virtues of your weaknesses. You admire your heroes for the distance they went before they dropped exhausted; not because they were the first to reach those limits. And when you have come without difficulty to the spot where these forerunners stopped, you think yourselves heroes in your turn.
What have these shadows of the past to do with us today? Bayard, Joan of Arc, we have no further need of heroism like theirs, knights and martyrs of a dead cause. We want apostles of the future, great hearts that will give themselves for a larger country, a higher ideal. Forward then; cross the old frontiers, and if you must still use these crutches, to help your lameness, thrust the barriers back to the doors of the East, the confines of Europe, until at last step by step you reach the end, and men encircle the globe, each holding by the other's hand. Before you insult me, poor little author, descend into your own heart, examine yourself. The gift of speech was given you to guide your people, and you have used it to deceive yourself and lead them astray. You have added to their error instead of saving them, even to the point that you have laid your own son whom you loved on the altar of your untruth.
Now at least dare to show to others the ruin that you are, and say: "See what I am, and take warning!" …Go! And may your misfortunes save those that come after from the same fate! Dare to speak, and cry out to them: "You are mad, peoples of the earth; instead of defending your Country, you are killing her. Youare your Country and the enemies are your brothers. Millions of God's creatures" love one another.
The same silence as before seemed to swallow up this last cry. Clerambault lived outside of popular circles where he would have found the warm sympathy of simple, healthy minds. Not the slightest echo of his thought came to him.
He knew that he was not really alone, though he seemed so. Two apparently contradictory sentiments—his modesty and his faith—united to say to him: "What you thought, others have thought also; you are too small, this truth is too great, to exist only in you. The light that your weak eyes have seen has shone also for others. See where now the Great Bear inclines to the horizon,—millions of eyes are looking at it, perhaps; but you cannot see them, only the far-off light makes a bond between their sight and yours."
The solitude of the mind is only a painful delusion; it has no real existence, for even the most independent of us are members of a spiritual family. This community of spirit has no relation to time or space; its elements are dispersed among all peoples and all ages. Conservatives see them in the past, but the revolutionists and the persecuted look to the future for them. Past and future are not less real than the immediate present, which is a wall beyond which the calm eyes of the flock can see nothing. The present itself is not what the arbitrary divisions of states, nations, and religions would have us believe. In our time humanity is a bazaar of ideas, unsorted and thrown together in a heap, with hastily constructed partitions between them, so that brothers are separated from brothers, and thrown in with strangers. Every country has swallowed up different races, not formed to think and act together; so that each one of these spiritual families, or families-in-law, which we call nations, comprises elements which in fact form part of different groups, past, present, or future. Since these cannot be destroyed, they are oppressed; they can escape destruction only by some subterfuge, apparent submission, inward rebellion, or flight and voluntary exile. They areHeimatlos. To reproach them for lack of patriotism is to blame Irishmen and Poles for their resistance to English and Prussian absorption. No matter where they are, men remain loyal to their true country. You who pretend that the object of this war is to give the right of self-determination to all peoples, when will you restore this right to the great Republic of free souls dispersed over the whole world?
However cut off from the world, Clerambault knew that this Republic existed. Like the Rome of Sertorius, it dwelt in him, and though they may be unknown each to the other, it dwells in every man to whom it is the true Country.
The wall of silence which surrounded Clerambault's words fell all at once. But it was not a friendly voice which answered his. It seemed rather as if stupidity and blind hatred had made a breach where sympathy had been too weak to find a way.
Several weeks had passed and Clerambault was thinking of a new publication, when, one morning, Leo Camus burst noisily into his room. He was blue with rage, as with the most tragic expression he held up a newspaper before Clerambault's eyes:
"Read that!" he commanded, and standing behind his brother-in-law as he read, he went on:
"What does the beastly thing mean?"
Clerambault was dismayed to find himself stabbed by what he had believed to be a friendly hand. A well-known writer, a colleague of Perrotin's, a serious honourable man, and one always on good terms with him, had denounced him publicly and without hesitation. Though he had known Clerambault long enough to have no doubt as to the purity of his intentions, he held him up as a man dishonoured. An historian, well used to the manipulation of text, he seized upon detached phrases of Clerambault's pamphlet and brandished them as an act of treason. A personal letter would not have satisfied his virtuous indignation; he chose a loud "yellow journal," a laboratory of blackmail despised by a million Frenchmen, who nevertheless swallowed all its humbug with open mouths.
"I can't believe it," stammered Clerambault, who felt helpless before this unexpected hostility.
"There is no time to be lost," declared Camus, "you must answer."
"Answer? But what can I say?"
"The first thing, of course, is to deny it as a base invention."
"But it is not an invention," said Clerambault, looking Camus in the face. It was the turn of the latter to look as if he had been struck by lightning.
"You say it is not,—not?" he stammered.
"I wrote the pamphlet," said Clerambault, "but the meaning has been distorted by this article."
Camus could not wait for the end of the sentence, but began to howl:"You wrote a thing like that!… You, a man like you!"
Clerambault tried to calm his brother-in-law, begging him not to judge until he knew all; but Camus would do nothing but shout, calling him crazy, and screaming: "I don't know anything about all that. Have you written against the war, or the country. Yes, or no?"
"I wrote that war is a crime, and that all countries are stained by it…."
Without allowing Clerambault to explain himself farther, Camus sprang at him, as if he meant to shake him by the collar; but restraining himself, he hissed in his face that he was the criminal, and deserved to be tried by court-martial at once.
The raised voices brought the servant to listen at the door, and Madame Clerambault ran in, trying to appease her brother, in a high key. Clerambault volunteered to read the obnoxious pamphlet to Camus, but in vain, as he refused furiously, declaring that the papers had told him all he wanted to know about such filth. (He said all papers were liars, but acted on their falsehoods, none the less.) Then, in a magisterial tone, he called on Clerambault to sit down and write on the spot a public recantation. Clerambault shrugged his shoulders, saying that he was accountable to nothing but his own conscience—that he was free.
"No!" roared Camus.
"Do you mean that I am not free to say what I think?"
"You are not free, you have no right to say such things," cried the exasperated Camus. "Your country has claims on you, and your family first of all. They ought to shut you up."
He insisted that the letter should be written that very moment, but Clerambault simply turned his back on him. So he left, banging the door after him, and vowing that he would never set foot there again, that all was over between them.
After this poor Clerambault had to submit to a string of questions from his wife who, without knowing what he had done, lamented his imprudence and asked with tears: "Why, why he had not kept silent? Had they not trouble enough? What was this mania he had for talking? And particularly for talking differently from other people?"
While this was going on, Rosine came back from an errand, and Clerambault appealed to her, telling her in a confused manner of the painful scene that had just taken place, and begging her to sit down there by his table and let him read the article to her. Without even taking off her hat and gloves, Rosine did sit down near him, and listened sensibly, sweetly, and when he had done, kissed him and said:
"Yes, I think it's fine,—but, dear Papa, why did you do it?"Clerambault was completely taken aback.
"What? You ask why I did it? Don't you think it is right?"
"I don't know. Yes, I believe it must be right since you say so….But perhaps it was not necessary to write it…."
"Not necessary? But if it is right, it must be necessary."
"But if it makes such a fuss!"
"That is no reason against it."
"But why stir people up?"
"Look here, my little girl, you think as I do about this, do you not?"
"Yes, Papa, I suppose so…."
"You only suppose?… Come now, you detest the war, as I do, and wish it were over; everything that I wrote there I have said to you, and you agreed…."
"Yes, Papa."
"Then you think I am right?"
"Yes, Papa." She put her arms around his neck, "but we don't have to write everything that we think."
Clerambault, much depressed, tried to explain what seemed so evident to him. Rosine listened, and answered quietly, but it was clear that she did not understand. When he had finished, she kissed him again and said:
"I have told you what I think, Papa, but it is not for me to judge.You know much better than I."
With that she went into her room, smiling at her father, and not in the least suspecting that she had just taken away from him his greatest support.
This abusive attack was not the only one, for when the bell was once tied on the cat it never ceased to ring. However, the noise would have been drowned in the general tumult, if it had not been for a persistent voice which led the chorus of malignity against Clerambault.
Unhappily it was the voice of one of his oldest friends, the author Octave Bertin; for they had been school-fellows at the Lycée Henri IV. Bertin, a little Parisian, quick-witted, elegant, and precocious, had welcomed the awkward enthusiastic advances of the overgrown youth fresh from the country,—ungainly in body and mind, his clothes always too short for his long legs and arms, a mixture of innocence, simplicity, ignorance, and bad taste, always emphatic, with overflowing spirits, yet capable of the most original sallies, and striking images. None of this had escaped the sharp malicious eye of young Bertin; neither Clerambault's absurdities nor the treasures of his mind, and after thinking him over he had decided to make a friend of him. Clerambault's unfeigned admiration had something to do with this decision. For several years they shared the superabundance of their youthful ideas. Both dreamed of being artists; they read their literary attempts to each other, and engaged in interminable discussions, in which Bertin always had the upper hand. He was apt to be first in everything. Clerambault never thought of contesting his superiority; he was much more likely to use his fists to convince anyone who denied it. He stood in open-mouthed admiration before his brilliant friend, who won all the University prizes without seeming to work for them, and whom his teachers thought destined to the highest honours—official and academic, of course.
Bertin was of the same mind as his teachers; he was in haste to succeed, and believed that the fruit of triumph has more flavour when one's teeth are young enough to bite into it. He had scarcely left the University when he found means to publish in a great Parisian review a series of essays which immediately brought him to the notice of the general public. And without pausing to take breath, he produced one after another a novel in the style of d'Annunzio, a comedy in Rostand's vein, a book on love, another on reforms in the Constitution, a study of Modernism, a monograph on Sarah Bernhardt, and, finally, the "Dialogues of the Living." The sarcastic but measured spirit of this last work obtained for him the position of column writer on one of the leading dailies. Having thus entered journalism he stayed in the profession, and became one of the ornaments of the Paris of Letters, while Clerambault's name was still unknown. The latter had been slow in gaining the mastery over his inward resources, and was so occupied in struggles with himself that he had no time for the conquest of the public. His first works, which were published with difficulty, were not read by more than a dozen people. It is only fair to Bertin to say that he was one of the dozen, and that he appreciated Clerambault's talents. He was even ready to say so, when opportunity served, and as long as Clerambault was unknown, he took pleasure in defending him. It is true that he would sometimes add a friendly and patronising piece of advice to his praises, which, if Clerambault did not always follow, he received with the old affectionate respect.
In a little while Clerambault became known, and even celebrated. Bertin, somewhat surprised, sincerely pleased by his friend's success—the least bit vexed by it, perhaps—intimated that he thought it exaggerated, and that the better Clerambault was the obscure Clerambault before his reputation was made. He would even undertake to prove this to Clerambault himself, sometimes, who neither agreed nor disagreed. For how could he tell, who thought very little about it, his head being always full of some new work? The two old comrades remained on excellent terms, but little by little they began to see less of one another.
The war had made Bertin a furious jingo. In the old days at school he used to scandalise Clerambault's provincial mind by his impudent disrespect for all values, political and social—country, morality, and religion. In his literary works he continued to parade his anarchism, but in a sceptical, worldly, bored sort of manner which was to the taste of his rich clientèle. Now, before this clientèle and the rest of those who purveyed to it, his brethren of the popular press and theatres, the contemptible Parny's and Crebillon Jr.'s of the day, he suddenly assumed the attitude of Brutus immolating his sons. It is true he himself had none, but perhaps that was a regret to him.
Clerambault did not dream of finding fault with him for these opinions; but he did not dream either that his old friend and amoralist would come out against him as the defender of his outraged country. But was it a question simply of his country?
There was a personal note in the furious diatribe that Bertin hurled at him that Clerambault could not understand. In the general mental confusion, Bertin, naturally shocked by Clerambault's ideas, might have remonstrated with him frankly, face to face; but without any warning, he began by a public denunciation. On the first page of his paper appeared an article of the utmost virulence; he attacked, not only his ideas, but his character, speaking of Clerambault's tragic struggle with his conscience as an attack of literary megalomania, brought on by undeserved success. It seemed as if he expressly chose words likely to wound Clerambault, and he ended by summoning him to retract his errors in a tone of the most insulting superiority.
The violence of this article, from so well-known an author, made an event in Paris of the "Clerambault Case." It occupied the reporters for more than a week, a long time for these feather-headed gentry. Hardly anyone read what Clerambault had actually written; it was not worth while. Bertin had read it, and newspaper men do not make a practice of taking unnecessary trouble; besides it was not a question of reading, but of judgment. A strange sort of Sacred Union was formed over Clerambault; clericals and Jacobins came together to condemn him, and the man whom they admired yesterday was dragged in the mud today. The national poet became at once a public enemy, and all the myrmidons of the press attacked him with heroic invective. The greater number of them united bad faith with a remarkable ignorance. Very few knew Clerambault's works, they scarcely knew his name or the titles of his books, but that no more kept them from disparaging him now than it had hindered them from praising him when he was the fashion. Now, in their eyes, everything that he had written was tainted with "bochism," though all their quotations were inexact. In the excitement of his investigation, one of them foisted upon Clerambault the authorship of another man's book, the author of which, pale with fright, protested with indignation, dissociating himself entirely from his dangerous fellow-author. Uneasy at their intimacy with Clerambault, some of his friends did not wait to have it recalled, but met it halfway, writing "open letters," to which the papers gave a conspicuous place. Some, like Bertin, coupled their public censure with a demand that he should confess himself in the wrong, and others, less considerate, cast him off in the bitterest and most insulting terms. Clerambault was crushed by all this animosity; it could not arise solely from his articles, it must have been long dormant in the hearts of these men. And why so much hidden hatred?—What had he done to them?… A successful artist does not suspect that besides the smiles of those around there are also teeth, only waiting for the opportunity to bite.
Clerambault did his best to conceal the insults in the papers from his wife. Like a schoolboy trying to spirit away his bad marks he watched for the post so as to suppress the obnoxious sheets, but at last their venom seemed to poison the very air. Among their friends in society, Madame Clerambault and Rosine had to bear many painful allusions, small affronts, even insults. With the instinct of justice which characterises the human beast, and especially the female, they were held responsible for Clerambault's ideas, though his wife and daughter knew little of them and disapproved what they knew. (Their critics did not understand them either.) The more polite were reticent, taking pains not to mention Clerambault's name, or ask after him,—you don't speak of ropes, you know, in the house of a man who has been hanged…. And this calculated silence was worse than open abuse. You would have said that Clerambault had done something dishonest or immodest. Madame Clerambault would come back full of bitterness, and Rosine suffered too, though she pretended not to mind. One day, a friend, whom they met in the street, crossed to the other side, turning away her head so as to avoid bowing to them; and Rosine was excluded from a benevolent society where she had worked hard for years.
Women were particularly active in this patriotic reprobation. Clerambault's appeal for reconciliation and pardon had no more violent opponents—and it was the same everywhere. The tyranny of public opinion is an engine of oppression, invented by the modern State, and much more despotic than itself. In times of war certain women have proved, its most ferocious instruments. Bertrand Russell cites the case of an unfortunate man, conductor on a tramway, married, with children, and honourably discharged from the army, who killed himself on account of the insults and persecutions of the women of Middlesex. In all countries, poor wretches like him have been pursued, crazed, driven to death, by these war-maddened Bacchantes. This ought not to surprise us; if we have not foreseen this madness, it is because we, like Clerambault hitherto, have lived on comfortable accepted opinions and idealisations. In spite of the efforts of woman to approximate the fallacious ideal imagined by man for his pleasure and tranquillity, the woman of the present day, weak, cut-off, trimmed into shape as she is, comes much closer than man to the primitive earth. She is at the source of our instincts, and more richly endowed with forces, which are neither moral nor immoral but simply animal. If love is her chief function, it is not the passion sublimated by reason but love in the raw state, splendidly blind, mingling selfishness and sacrifice, equally irresponsible, and both subservient to the deep purposes of the race. The tender, flowery embellishments with which the couple always try to veil the forces that affright them, are like arches of tropical vines over a rushing stream; their object is to deceive. Man could not bear life if his feeble soul saw the great forces, as they are, that carry him along.
His ingenious cowardice strives to adapt them mentally to his weakness; he lies about love, about hatred, about his gods, and above all he is false about woman and about Country. If the naked truth were shown to him, he would fear to fall into convulsions, and so he substitutes the pale chromos of his idealism. The war had broken through the thin disguise, and Clerambault saw the cruel beast without the mantle of feline courtesy in which civilisation drapes itself.
Among Clerambault's former friends, the most tolerant were those belonging to the political world. Deputies, Ministers, past or future; accustomed to drive the human flock, they know just what it is worth. Clerambault's daring seemed merely foolish to them. What they thought in their hearts was twenty times worse, but they thought it silly to speak it, dangerous to write it, more dangerous still to answer it. You make a thing known when you attack it, and condemnation only gives it greater importance. Their best advice would have been to keep silent about these unlucky articles, which the sleepy, stumbling public would have neglected if left to itself. This was the course usually followed by Germany during the war; if the authorities did not see their way clear to suppress rebellious writers, they hid them under some flowery humbug.
The political spirit of the French Democracy, however, is more outspoken and more narrow-minded; silence is unknown to it, and far from concealing its hatreds, it spits them forth from the house-tops. Like that of Rude, French liberty opens her mouth and bawls. Anyone who differs from her opinion of the moment is declared a traitor forthwith; there are always some yellow journals to tell at what price the independent voice was bought, and twenty fanatics to stir up the crowd against it. Once started, there is nothing to do but wait until the fit has passed off; but in the meantime, look out for yourself! Prudent folks join in the hue and cry from a safe distance.
The editor of the magazine which had been proud to publish Clerambault's poems for years whispered to him that all this row was absurd—that there was really nothing in his "case," but that on account of his subscribers he should have to scuttle him. He was awfully sorry … hoped there was no hard feeling?… In short, without being rude, he made the whole thing look ridiculous.
Alas for human nature! Even Perrotin laughed at Clerambault in a brilliantly sarcastic interview, and considered himself to be still his friend at bottom.
In his own house Clerambault now found himself without support. His old helpmate, who for thirty years had seen only through his eyes, repeating his words without even understanding them, was now afraid, indignant at what he had written, reproaching him bitterly for the scandal, the harm done to the name of the family, to the memory of his dead son, to the sacred cause of vengeance, to his Country.
Rosine was always loving, but she had ceased to understand him. A woman's mind makes but few demands, if her heart is satisfied; so it was enough for her that her father was no longer one of the haters, that he remained compassionate and kind. She did not want him to translate his sentiments into theories, nor above all, to proclaim them. She had much affectionate common-sense, and as long as matters of feeling were safe, she did not care for the rest, not understanding the inflexible exigence of logic which pushes a man to the utmost consequences of his faith.
She had ceased to understand, and her hour had passed—the time when, without knowing it, she had accepted and fulfilled a maternal mission towards her father. When he was weak, broken, and uncertain, she had sheltered him under her wing, rescued his conscience, and given back to him the torch which he had let fall from his hand. Now her part was accomplished, she was once more the loving "little daughter" somewhat in the shade, who looks on at the great events of life with eyes that are almost indifferent, and in the depths of her soul treasured devoutly the afterglow of the wonderful hour through which she had lived—all uncomprehending.
It was about this time that a young man home on leave came to see Clerambault. Daniel Favre was a friend of the family, an engineer like his father before him. He had long been an admirer of Clerambault, for his keen intelligence was not limited to his profession; indeed the extended flights of modern science have brought his domain close to that of poetry, it is itself the greatest of poems. Daniel was an enthusiastic reader of Clerambault's writings. They corresponded affectionately, knew each other's families, and the young man was a frequent visitor, perhaps not solely for the pleasure of conversing with the poet. He was a nice fellow, about thirty years old, tall, well set-up, with good features, a timid smile, and eyes which looked startlingly light in his sunburnt face. They were all glad to see him, and Clerambault was not the only member of the family who enjoyed his visits. David might easily have been assigned to duty in a munitions factory, but he had applied for a dangerous post at the Front, where he had quickly been promoted to the rank of Lieutenant. Having a few days in town, he went to see Clerambault.
Madame Clerambault and Rosine were out, so the poet was alone, and welcomed his young friend with delight, but Daniel responded awkwardly, answering questions somewhat at random, and at last abruptly brought up the subject which he had at heart. He said that he had heard talk at the front of Clerambault's articles, and he felt very badly. People said—they made out that—well, he had heard severe things about them; he knew people were often unjust, but he had come—here he pressed Clerambault's hand in a timid friendly way—he had come to entreat him not to desert all those who loved him. He reminded him of the devotion that had inspired the poet who had celebrated the traditions of French soil and the glories of the race…. "In this hour of trial," he implored, "stand by us."