I
“Non si può avere maggior signoria che quella di sè medesimo.”
Leonardo da Vinci
“E se tu sarai solo, tu sarai tutto tuo.”
Ibid
After the inevitable tumult of early youth had been controlled, the vehemence of conflicting desires defeated, and a barrier raised against the confused and multifold overflow of sensations, I had sought during the momentary silence that ensued on my consciousness to find out whether life might not become something different from the usual exercise of the faculties of adaptation to changing circumstances; that is to say, whether my will might not be able, by means of selection and exclusion, to build up some new and artistic work out of the elements which life had already stored up within me.
I felt assured, after some self-examination, that my consciousness had reached that arduous point when it becomes possible to appreciate this too simple axiom: The world represents the sensibility and the thought of a few superior men who created it, and in course of time have enlarged and adorned it, and who in the future will continue to enlarge and adorn it more and more. The world, as it appearsto us to-day, is a magnificent gift from the few to the many, from free men to slaves, from those who think and feel to those who work. And then I recognised my own highest ambition in the desire to bring some ornament, to add some new value to this human world which is being eternally embellished with beauty and sorrow.
Face to face with my own soul, I thought again of that dream which came to Socrates several times over, each time taking a different form, but always urging him to fulfil the same mission: “O Socrates, compose and cultivate music.” Then I learned that the real duty of a man of worth is to discover in the course of his existence a series of harmonies, varied indeed, but controlled by one dominant motive, and bearing the impress of one style. And so it appeared to me that the ancient sage, who excelled in the art of raising the human soul to its utmost degree of vigour, might teach a great and efficacious lesson to our own age.
By the study of himself and his neighbours, this man discovered what inestimable benefits assiduous discipline bent always to a fixed purpose can confer upon life. His supreme wisdom seems to me most resplendent in this, that he did not place his Ideal out of the reach of daily practice, beyond the sphere of necessary realities, but that he made it the living centre of his being, and deduced his own laws from it; and, in accordance with these laws, he developed rhythmically throughout the course of years, exercising with calm pride such rights as they permittedhim, and separating—he a citizen of Athens under the tyranny of the Thirty, and under the tyranny of the plebeians—deliberately separating his moral existence from that of the city. He desired, and he was able to preserve himself for himself until death. “I will be obedient to God only,” meant, “I will be obedient only to the laws of that genius to which, in order to fulfil my conception of order and beauty, I have subjected my free nature.”
Far more subtle as an artist than Apelles or Protogenes, he was able to trace with a firm hand the complete image of himself in one continuous line. And the sublime joy of the last evening came to him, not from the hope of that other life which he had spoken of in his discourses, but rather from the vision of his own image, made one with death.
Ah, why cannot he live again on Latin soil, this Master who understood with such profound and hidden art how to awaken and stimulate all the energies of intellect and soul in those who approached to listen to him?
A strange melancholy used to fall over me in my youth when, reading the Dialogues, I tried to picture to myself that circle of eager and anxious disciples surrounding him. I used to admire the handsome ones, those dressed in the richest garments, and on whom his round and prominent eyes—thoseneweyes of his, in which there was a lookpeculiarto himself—rested oftenest. My imagination prolonged the adventures of the strangers who came to him from afar, like the Thracian Antisthenes, who travelled forty stadia a day to hear him, and like Euclides, who—the Athenians having forbidden the citizens of Megara to enter Athens, and decreed the worst of punishments for the transgressors—dressed himself in woman’s clothes, and thus clothed and veiled, left his own city towards evening, and made a long journey in order to be present at the discourses of the Sage; then at dawn went on his way again in the same disguise, his breast filled with unquenchable enthusiasm. And I felt touched by the fate of the beautiful Elian youth Phaedo, who, after having been made a prisoner of war in his own country, and sold to the keeper of a house of ill-fame, escaped to Socrates, and by his means obtained redemption and admission to the feasts of pure thought.
It seemed to me, indeed, that this genial master surpassed the Nazarene in generosity. Perhaps the Hebrew, if his enemies had not slain him in the flower of his years, would at last have shaken off the weight of his sadness, found new savour in the ripe fruits of his Galilee, and pointed out a different ideal of good to his followers. The Greek philosopher had always loved life; he loved it, and taught men to love it. Nearly infallible as a prophet and seer, he welcomed all souls in which his penetrating glance had discovered any force, and in each one he developed and elevated that natural force, so that all thoseinspired by his fire revealed themselves in the power of their diversity. The highest value of his method was that very result of which his enemies accused him: that from his school—where met honest Crito and Plato, the follower of Urania, and the raving Apollodorus, and the kindly Theætetus, who is like a noiseless river of oil—there went forth also the luxurious Cyrenian, Aristippus, and Critias, the most violent of the Thirty Tyrants, and the other tyrant Charicles, and that marvellous breaker of laws, Alcibiades, who put no limit to his premeditated violence. “My heart leaps when I hear his discourses far more than at the sound of the Corybantes,” said the son of Clinia, like a graceful wild animal crowned with ivy and violets, at the close of a banquet where the guests had received from Silenus’ mouth the grand initiation of Diotima. No fairer wreath of praise was ever woven to deify any man upon earth.
Now, what were the energies stimulated in me by this master? What harmonies did he lead me to find?
At first he captivated me by his singular faculty of feeling the fascination even of evanescent beauty, of making, with a certain restraint, distinctions among ordinary pleasures, and of recognising the value which the idea of death confers upon the grace of earthly things.
Pure and austere as he was in the act of speculation,he yet possessed such exquisitely fine senses that they might almost be called the skilled artists of his sensations.
No guest at any of the banquets—according to Alcibiades, an excellent judge—knew so well how to enjoy them as he. At the beginning of the banquet of Xenophon, he, with the others, contemplates the perfect beauty of Autolycus in long silence, almost as if he recognised in it some superhuman presence. Afterwards he discourses, with subtle taste, of perfumes, dancing, and drinking, not without vivid images to adorn his discourse, as becomes a sage and a poet.
Thus, while contending with Critobulus in jest for the palm of beauty, he uttered these words: “Since my lips are thicker, thinkest thou not that my kiss must be softer than thine?” He advised the Syracusan, who gave a performance there of dancing, in which a flute-player, a marvellous dancing-girl, and a boy harpist took part, not to force the three young bodies to unnatural efforts and into dangerous postures, which give no pleasure to the spectator, but to leave it to their youthful freshness, accompanied by the sound of the flute, to fall into such attitudes as belong to the Nymphs, the Graces, or the Hours as they are commonly painted. And so to the disorder which only amazes he opposes the order which pleases, and stands revealed once again as a cultivator of music and a master of style.
That which in days gone by touched me more than anything else were his last words to a beautiful frail creature whom he loved. They touch me still, for my soul loves now and then to slacken its tension in the voluptuous sadness and passionate perplexity which the sense of continual change, continual passing away, continual decay, is apt to produce in a life adorned by the noblest culture.
In the dialogue of the last evening I am not so much moved by the scene where Crito, charged by him who was to administer the hemlock, interrupts the condemned man’s discourse, and admonishes him not to heat himself if he wishes the poison to take rapid effect, and the brave man smiles and goes on with his inquiry; nor is the musical simile of the swan magicians and their harmonious joy so dear to me; nor am I so amazed by those last moments, when in brief actions and brief sayings this man fulfils his ideal of perfection so clearly, and, like an artist who has given the finishing touch to his work, gazes contentedly at his own image—a miracle of style—destined for ever to remain immortal upon earth; I am not touched by any of these as I am by that unexpected pause which follows the doubts opposed by Cebes and Simmias to the certainty displayed by the eloquent master.
It was a profound pause, during which all those souls were suddenly blinded and cast, as it were, into an abyss after the ray of light thrown upon the great Mystery by him who was about to enter it had suddenly died out.
The master guessed the sadness produced among his faithful followers by this sudden gloom, and the wings of his thought soon spread again. Reality appeared to him through the medium of the senses, and held him back for a while in the field of the finite and the perceptible. He felt time fly, life flow on. Perhaps his ears caught some sound from the stately city, perhaps his nostrils inhaled the perfume of the early summer just approaching as his eyes rested on Phaedo with the beautiful hair.
Seated on his bed, with Phaedo beside him on a low stool, he laid his hand on the head of his disciple, and caressed him and stroked the hair on his neck, for it was a habit of his thus to let his fingers stray playfully in that thick young forest. Still he did not speak, so intense was his emotion, and so chequered with delight. Through this beautiful and ephemeral living being he was communicating once more with that earthly life in which he had attained his perfection, in which he had realised his ideal of virtue; and perhaps he felt that there was nothing beyond, that this finished existence of his was sufficient to itself, that its prolongation in eternity was only—like the halo of a star—an illusion produced by the extraordinary radiance of his humanity. Never had the locks of the young Elian been so sublimely precious to him. He was enjoying them for the last time, for he had to die; indeed, he knew that next day those locks would be cut off in sign of mourning. At last he said—and his disciples had never known such a tone in his voice before—hesaid: “To-morrow, oh Phaedo, thou wilt cut off these beautiful locks.” And the youth answered: “So it seems, oh Socrates.”
This sentiment—which I at once absorbed and exalted within me as I read the episode for the first time in the Platonic dialogue—became afterwards by means of analogy so complex and so familiar to my mind, that I made it the open or concealed theme of that music to which I wished to hearken.
In this way the Ancient Sage taught me the commemoration of death in a manner conformable to my nature, that I might find a rarer value and a graver significance in things near at hand. And he taught me to seek and discover in my own nature genuine virtues and genuine defects, that I might arrange both in accordance with a premeditated design, striving with patient care to give a seemly appearance to the latter, and to raise the former upwards towards the supreme perfection. And he taught me to exclude everything which was discordant with my ruling idea, everything which could alter the lines of my design, which could slacken or interrupt the rhythmical development of my thought. And he taught me to discern with sure intuition those souls over whom to exercise benevolence or mastery, or from whom to obtain some extraordinary revelation. And at last he communicated to me also his faith in thedæmon, which was none other thanthe mysteriously significant power of Style, inviolable by any, even by himself in his own person.
Full of this teaching and quite alone, I set to work, with the hope of succeeding, in tracing with precise and strong outlines that effigy of myself, to whose existence so many remote causes had contributed, operating from time immemorial through an infinite number of generations. That virtue of race, which in Socrates’ country was calledeugeneia, came out stronger and stronger as my discipline became more severe; and my pride increased with my satisfaction as I thought how only too many other souls would have sooner or later revealed their vulgar essence under the ordeal of that fire. But sometimes from the very roots of my being—where the indestructible soul of ancestors slumbers—such positive and vehement fountains of energy would spring up, that I felt sad as I recognised their uselessness in an epoch when public life is only a miserable spectacle of meanness and dishonour. “It is marvellous indeed,” thedæmonused to say to me, “that these ancient barbaric energies should have been preserved in thee with all their freshness. They are still beautiful even though they be inopportune. In another age they would assist in performing the duty worthy of such as thee; that is to say, the duty of the leader who points out a certain goal, and guides his followers towards it. As that day seems far off, do thou now attempt, by condensing these energies, to transform them into living poetry.”
Very distant indeed that day appeared; for even the arrogance of the populace was not so great as the cowardice of those who tolerated and supported it. Living in Rome as I did, I was witness of the most ignominious breaches of faith, of the most obscene connections which ever dishonoured a sacred spot. Evil-doers gathered together within the fatal circle of the divine city as within the precincts of an infamous forest, and it seemed as though only some magnificent power armed with ideas more brilliant than past memories could be able nowadays to raise its head above the monstrous phantoms of empire. Like the overflow of sewers, the flood of base desires was invading the market-place and the cross-roads, a flood perpetually swelling and growing more putrid, never even illuminated by any flame of crooked but titanic ambition, never even bursting out in a flash of magnificent crime. The lonely dome on the distant side of the Tiber, inhabited by a soul, which although senile, yet stood firm in the consciousness of its own aims, was still the most prominent landmark, contrasted as it was with another unnecessarily exalted dwelling-place, where a king of warlike race showed a wonderful example of patience in the fulfilment of the humble and fatiguing office assigned to him by the decree of the people.
One evening in September, as I stood on that acropolis of the Quirinal guarded by the twin Tindarides, while a dense crowd was commemorating with bestial howls a conquest, the frightful extent of which they could not understand (Rome was lookingterrible as a crater under a conflagration of clouds), I thought to myself: “What visions might not these conflagrations of the Latin sky kindle in the great heart of a king? Such a vision that under its weight the gigantic horses of Praxiteles would bend like twigs. Ah, who will ever be able to embrace the great Mother and fertilise her with his all-powerful idea? To her alone—within her womb of stone, which for ages has been the pillow of Death—to her alone it is given to generate such abundance of life that the world may be renewed with it again.”
And behind the glittering windows of the royal balcony I saw in imagination a pale contracted brow, carved like the brow of the Corsican with the mark of a superhuman destiny.
But what signified this turbid seething of servile passions, seen through that silence which surrounds Rome with its nine circles like a river of Tartarus? I was consoled for all my disappointment by this sublime spectacle of the Campagna strewn with great dead things, where nothing ever springs up save blades of grass, germs of fever, and terrible thoughts. “Is there a new nation struggling within the walls of the city? Ere long a few ashes will be borne to me on the wind. My barrenness is made of a layer of ashes, some precious and some ignoble. And the iron for the plough which shall furrow me has not yet been drawn from the mountain.” This is what the sepulchre of the nations signified to me.
And yet, though the sight of that voracious desert be a sinister warning to an unprofitable nation, it can inspire the solitary man with the wildest intoxication of which the soul is capable. From the crevices of that soil a feverish vapour ascends like smoke, and works like a magic philtre in the blood of some men, producing a form of madness unlike any other.
The young men of the Garibaldian troops, I thought, must have felt themselves possessed by this madness as they entered the Campagna. They were suddenly transfigured by a flame which consumed them like dry wood. And in one here and there that fever magnified his own inward vision in such a way that he ceased to form part of a compact and unanimous band, and assumed an individuality of his own, a singularly warlike aspect, consecrated to a new onward movement. Fair and noble of race like a virgin hero of the time of Ajax, the type of the old warlike ideal, strengthened by a spirit of unexampled ardour, which came to him from the soil he trod, seemed to be renewed in such an one as he fell.
I envied him that happy fate which was denied to me. Several times after these inspiring reflections, a furious desire to prove my valour consumed me, and I would put my horse at some very high piece of ruined wall, and, the useless danger overcome, I would feel that always and everywhere I should have known how to die.
I remember as one of the most intense periods in my life an autumn passed in daily communion with the Latian desert.
Over that theatre, where a drama of races unfolded itself before my mental vision, there passed a perpetual variety of clouds whose great fleeting shadows made the commentary on my inward musings. Sometimes the silence became so heavy, and the odour of death wafted up in my face from the grass so suffocating, that instinctively I clung closer to my horse, as though I wished to feel a share in his impetuous vitality. Then the fine powerful animal would spring forward with feline agility, and the inextinguishable fire burning in his pure blood would seem to communicate itself to me. Then for a few minutes I tasted intoxication. As I followed the line in which I was carried by the impetus of the gallop and the thoughts in my mind, a line parallel to the vast skeletons of the aqueducts which crowded the horizon, I felt the birth and growth within me of an indescribable spirit of fervour—a mixture of physical impulse, of intellectual pride and of confused hopes; and my energies were stimulated and multiplied by the presence of those works of man, of those human witnesses outliving total death, of those terrible reddened arches which for centuries have risen unconquered in procession against the menaces of heaven.
Alone, without near relations, without any ordinary ties, independent of any domestic authority, absolute master of myself and of my goods, I felt most profoundlyin that solitude—more than at any other time or place—the sense of my progressive and voluntary evolution towards an ideal Latin type. Day after day I felt my whole nature grow, under the rigorous discipline of meditation, selection, and exclusion; and its special characteristics, its distinct peculiarities, become more marked. The aspect of the country, precise and sober in form and colour, was a continual example and a continual stimulus to me; it had an efficacy for my intellect like that of dogmatic teaching. Each group of lines seemed indeed to be inscribed on the heavens with the pithy significance of an incisive axiom and the unvarying character of a single style.
But the marvellous virtue of this teaching was, that although it drove me to order my inner life with the exactness of a ruled design, it did not dry up the spontaneous springs of emotion and imagination, indeed it only stimulated them to greater activity. Of a sudden, some single thought would become so intense and so ardent within me that it would possess me almost to delirium, like a phantom created by an illusion; and by it my whole world would be strewn with shadows and new lights. A jet of poetry would burst from my inner being, filling my whole soul with music and ineffable freshness, and causing desires and hopes to burn higher in a happy flame. Thus sometimes on the Campagna the autumn sunset would pour out the impalpable lava of its eruption; long sulphur-coloured streams furrowed the uneven plain; the hollows were filled with darknesslike abysses just opened; the aqueducts caught fire from base to summit; the whole country seemed to have returned to its volcanic origin in the dawn of time. Thus sometimes in the morning the larks would start suddenly out of the soft sparkling grass, singing as they made their dizzy ascent, like spirits of joy rapt higher and higher from mortal sight into the purest heaven of blue, and to my wondering soul the whole dome of heaven seemed to be echoing with their intoxicating music.
And so this solitude more than any other was able to inspire the degree of enthusiasm and reasonableness necessary for an ambitious ascetic: an ascetic in the original meaning of the austere word, desiring, like the ancient antagonists, to prepare himself by rigid discipline for the struggles and the conquests of the earth.
“What pillar of fire, what burning desert, what lonely mountain top, what bottomless cave, what malarious pool, what solitary, barren, or tragic spot can be surpassed by this place, in the power of kindling the sacred spark of madness in one who believes himself destined to engrave on new tables of stone new laws for the religious guidance of the people?” Thus I used to think while presentiments of forms yet uncreated arose within me, fostered by that same silence in which so many extinct forms of our humanity were gathered together. Everything there is dead, but everything might suddenly come to life again in some spirit with enough superfluity of strength and heat to accomplish the prodigy. Itis difficult to imagine the grandeur and terror of such a resurrection. He within whose consciousness it could be realised would appear to himself and others to be possessed by a mysterious and incalculable force greater far than that which used to assail the Pythia of old. Instead of the fury of a god present on the tripod, his mouth would express that very genius of the races which is the funereal guardian of innumerable destinies long ago fulfilled. His oracle would not be merely a chink opened into a world above the senses, but the sum of all human wisdom mingled with the breath of Earth, that highest of prophetesses, according to the message of Æschylus. And once again the multitudes would bend before the divine aspect of his madness; not as at Delphi, to implore the dark utterances of the ambiguous God, but to receive the clear answer given by previous existences, that answer which the Nazarene never gave. He was too illiterate, and the desert beneath the mountains of Judea on the western bank of the Dead Sea, in which he chose to find his revelation, was too stony: a place of rocks and precipices, destitute of foot-prints, blind to all thought. The solitary youth felt no fear of famishing jackals, but he feared thought. His pale hand had power to tame savage beasts, but thoughts as fiery and masterful as those which wander over the Latian desert would have devoured him. When the bad angel drove him to the top of the mountain and showed him the fertile land below, and pointed out the position of the different countries of the world and the deep andwhirling currents of human desire, he closed his eyelids: he would not see, he would not know. But the great Revealer must extend the horizon of his consciousness beyond all limits, and embrace within it days and years, centuries and millenniums. The truth he sets forth must be the outcome of the whole life lived by men up to the present hour. It must be a fire in which the ascending powers of many generations may be absorbed; so that thus harmonised and multiplied, they may move onward in greater unison and with greater certainty towards an ever purer ideal.
Sometimes, too, I was haunted by the phantom of him, whom one day believed to have created King of Rome. “There was lacking,” I used to think, “even in this most admirable inspirer of heroic feeling, in this joyful revenger of youthful blood, there was lacking the ascetic discipline of the sepulchre of the nations. Had he been able even for a time to turn aside his spirit from the things which pressed upon him and bend it towards immutable things, he might have discovered some idea greater than his own mortal person, and might have chosen it to be ruler of his actions. Then his dream of Latin empire would have grown closer and weightier and more tenacious, so that the force of events and himself combined could not have finally dissipated and destroyed it as they did. But his idea, which was too much bound up with daily life, too human in fact, was to die with him. He never attained knowledgeof the secret by which man prolongs the efficacy of his action into all time. The impulses given by the man were as vehement as they could be, but their propagation was brief and uncertain, because they originated in a centre of spontaneous powers which were not subject to any superior conception evolved from a severe order of meditation. And so his work was not higher than himself, and lasted no longer than the work of destruction. His destiny was controlled by the old oracles. The answer given by the Pythia as to the fate of Corinth might, after thousands of years, serve for him also:—An eagle has conceived by a rock, and shall give birth to a fierce lion, greedy for human flesh, which shall work great slaughter.—He did but obey the prediction, like the petty tyrant Cypselus. And the King of Rome faded away into space like a column of smoke.”
Such was the colour of the thoughts awakened in me by the aspect of a place which—according to Dante’s words—seemed formed by nature herself for universal empire:ad universaliter principandum. And while Dante’s arguments to prove the divine right of the Roman power recurred to my memory, the summit of my intellect was occupied by that motto which the Latin races, if they wish to be born again, would do well to adopt in its exact and rigid form as the rule of their vital institutions:—Maxima nobile, maxima præesse convenit.It is meet that the noblest should also be the greatest.
And in the company of that great and tyrannicalspirit I used to think: “Oh, venerable father of our language, thou hadst faith in the necessity of hierarchies and differences between men; thou didst believe in the superiority of the virtue transmitted through heredity in the blood; thou didst firmly believe in a virtue of race which can by degrees, by one selection after another, elevate man to the highest splendour of his moral beauty. When thou didst expound the genealogy of Æneas, thou sawest a manner of divine predestination in the concourse of blood.” Now, what mysterious concourse of blood, what vast experience of culture, what propitious harmony of circumstances shall give birth to the new King of Rome?Natura ordinatus ad imperandum—ordained by nature unto empire—but, unlike any other monarch, his task will not be to reconfirm or raise the value which—under the influence of various teachings—the nations have been used to set upon the things of life; it will rather be to abolish or invert them. Conscious of the whole significance of those events which compose man’s history, and familiar with the essence of all the supreme wills which have directed important movements, he will be capable of the work of construction, and of throwing out towards the future that ideal bridge by which the privileged races will at last be able to cross the abyss now apparently separating them from the power of which they are ambitious.
And among all the images which the sacred soil suggested to my soul, this image of the king was the most vivid. Sometimes he almost seemed to me acreated form; and I used to gaze on him eagerly, while sudden ideas of indescribable beauty flashed across my intellect and faded away, never perhaps to appear again.
Thus the Roman Campagna with its severe teaching strengthened me to follow out the perfection of my manhood, to assert my inward sovereignty, to trace with a firm hand that “line of circumference from which human beauty is generated,” according to Leonardo’s saying. And at the close of each day I asked myself: “By what new thoughts has my treasure been enriched? What new energies have been developed from my being? What new possibilities have I caught sight of?” And I wished that every day should bear the impress of my style, should be distinguished by some sign of vigorous art, by some proud emblem of victory. My familiarity with Thucydides set before me the example of those strategists of his, who are constantly making fine, pithy harangues to their soldiers, then fighting with all their might, and finally raising a trophy on the field.
Cui bono?—was the cry which came from far and wide out of the mouths of a twilight crowd with voices not unlike eunuchs’.—What is the meaning, what is the value of life? Why live? Why strive? All efforts are useless, all is vanity and sorrow. We ought to kill off our passions one after another, and then extirpate to the very roots the hope and desirewhich are the cause of life. Renunciation, complete unconsciousness, the vanishing away of dreams, absolute annihilation—that is the final liberation.
They were a miserable race stricken with leprosy reiterating their dreary complaint. The ancient Persians, as the ever-fresh Herodotus narrates, used to attribute this foul infirmity to offences committedagainst the Sun. And these slavish people had indeed offended against the Sun.
A certain number of them, hoping to be cleansed, had bathed in great fonts of piety, where they softened and anointed themselves with great contrition. But the sight of these was quite as repugnant.
I turned away my eyes and ears elsewhere; and my heart-strings throbbed with proud joy, because my eyes were undimmed by tears, and could perceive all lines and all colours, because my healthy, watchful ears could hear all sounds and all rhythms, because my spirit could rejoice boundlessly in fugitive appearances and know how to cultivate within itself very different forms of melancholy, how to find the sweetest value of life in the rapidity of its metamorphoses and in the denseness of its mysteries. “Oh manifold Beauty of the World,” I used then to pray, “not to thee alone do my praises ascend; not to thee alone, but also to my forefathers, to those also who, remote ages ago, understood how to enjoy thee, and transmitted their fervid and rich blood to me. Praised be they now and for ever, for the beautiful wounds which they inflicted, for the beautiful fires they kindled, for the beautiful goblets they emptied,for the beautiful garments which clothed them, for the beautiful palfreys they caressed, for the beautiful women they enjoyed, for all their slaughter, their intoxication, their magnificence, their luxury, let them be praised; because thus did they form in me those senses in which thou canst widely and deeply reflect thyself, oh Beauty of the World, as in five wide and deep seas!”
In the meantime, the poets, discouraged and erring, having exhausted their store of rhymes in evoking images of other days, in weeping over their own dead illusions, and in counting the colours of the dying leaves, were asking, some ironically, some seriously: “What can be our function now? Are we to exalt universal suffrage in senile rhymes? Are we to hasten with the breathlessness of hexameters the fall of the king, the advent of republics, the accession of the people to power? Is there no demagogue Cleophontes who manufactureslirein Rome, as in Athens of old? For a modest sum we might persuade the incredulous, on his very instruments tuned by himself, that power, right, thought, wisdom, light, are to be found in the masses....”
But not one among them, more generous and more eager than the rest, arose to answer: “Defend Beauty! That is your only function. Defend the vision that is within you. Since mortals have now ceased to bear honour and reverence to thesinger scholars of the Muse that favours them, as Odysseus said, defend yourselves with all your weapons, even with jests, if such are of more use than invectives. Be careful to sharpen the point of your scorn with the bitterest poison. Let your sarcasm have such corrosive strength that it may reach to the very marrow and destroy it. Brand to the very bone the stupid brows of those who would put an exact mark on each soul, as on a household utensil, and would make human heads alike as the heads of nails under the blow of the hammer. Let your frenzied laughter rise to the very heaven, when you hear the stablemen of the Great Beast vociferating in the Assembly. For the sake of the glory of Mind proclaim and demonstrate that their sayings are not less ignoble than the groans of the flatulent peasant. Proclaim and demonstrate that their hands—to which your father Dante would give the same epithet as he gave to the nails of Thais—may be fit to gather manure, but are not worthy of being raised to sanction a law in the Assembly. Defend the Thought which they threaten, the Beauty which they outrage! A day will come when they will attempt to burn the books, shatter the statues, rip up the canvases. Defend the ancient generous work of your masters and the future work of your disciples against the rage of these drunken slaves. Do not despair because ye are few. Ye possess the supreme knowledge and the supreme power of the world—the Word. Words may have more murderous power than a chemical formula. Oppose destruction resolutely with destruction.”
And the patricians, stripped of their authority in the name of equality, and looked upon as ghosts from a world which has disappeared for ever; unfaithful, the greater part of them at least, to their lineage, and ignorant or forgetful of the art of mastery professed by their forefathers, were also asking: “What can be our function now? Are we to deceive the age and ourselves by attempting to revive some slender hope among faded memories of the past, under those vaulted roofs storied with sanguine mythology, which are too vast for our restricted breathing? Or must we recognise the great dogma of Eighty-nine, and open the porticoes of our courts to popular applause, illuminate our travertine balconies for State festivals, associate with Jewish bankers, exercise our small share of sovereignty by filling up the voting ticket with the names of men of the middle classes, of our tailors, our hatters, our bootmakers, our money-lenders, and our lawyers?”
A few among them—ill-inclined for peaceful renunciation, elegant boredom, and barren irony—answered: “Train yourselves as you train your race-horses, and wait for the opportunity. Learn the method of asserting yourselves and strengthening your own persons, as you have learned that of winning on the turf. By strength of will force all your energies, even your stormiest passions and darkest vices, into a straight line and towards a definite aim. Be assured that the essence of personality far exceeds all accessory attributes in value, and that inward sovereignty is the chief mark of the aristocrat. Believeonly in force tempered by long discipline. Force is the first law of nature; it is indestructible, not to be abolished. Discipline is the supreme virtue of the freeman. The world can be based only on force, as truly in civilised ages as in the epochs of barbarism. If all the races of the earth were destroyed by another deluge, and new generations were to arise from the stones, as in the old fable, men would begin to fight amongst themselves as soon as they had issued from their mother earth, until one of them the strongest, should succeed in mastering the others. Wait, therefore, and prepare for your opportunity. Fortunately, the State built on foundations of popular suffrage and equality, cemented by fear, is not only an ignoble, but also a precarious structure. The State ought to be nothing less than an institution perfectly adapted to promote the gradual elevation of a privileged class towards an ideal form of existence. Therefore, upon the economic and political equality to which democracy aspires, you must go on forming a new oligarchy, a new realm of force; and before long, sooner or later, you will succeed in taking the reins into your own hands again, so as to rule the multitude for your own profit. Indeed, you will have little difficulty in bringing back the common herd to its obedience. The masses always remain slaves; they have a natural impulse to stretch out their wrists to the fetters. The sense of liberty will never to the end of time exist in them. Do not be deceived by their vociferations and their hideous contortions; but always remember that the soul ofthe Multitude is in the power of Panic. It will be your policy, therefore, when the opportunity comes, to provide yourselves with cutting whips, to assume an imperious mien, to plan some humorous stratagem. When the cunning Ulysses was ranging the field to call in every one to the council, if he came across a noisy plebeian, he used to chastise him with his sceptre, scolding him thus: 'Silence, silence, coward, pusillanimous one, thing of naught in the council.’ The noble demagogue Alcibiades, who was more versed than any in the government of the Great Beast, began one of his orations on the expedition into Sicily thus: 'This command, oh Athenians—this command belongs to me rather than to any one else, and I hold myself worthy of this command.’ But truly there is no teaching more profound and more suitable for you than that given by Herodotus in the beginning of the book of Melpomene. Here it is: 'The Scythians, having spent twenty-eight years away from their own country in ruling over Upper Asia, and desirous, after such a long interval, to return home, found that to do so involved hardships no less great than those they had suffered in the Median war. A great and hostile army barred their entrance. And this came to pass because the Scythian women, having been left so long without men of their own race, had given themselves to their slaves. And from the slaves and the women had sprung a generation of young men who, conscious of their origin, had set themselves against those who were returning from Media; and in order to hold thepass, had first of all made an entrenchment stretching from the mountains of Taurus to the Mæotian marsh, which is very wide. They then proceeded to repulse the attempted assault of the Scythians, defending themselves with many deeds of valour; and as, after various conflicts, the Scythians found they could make no advance by fighting, one of them began to speak thus: Oh Scythians, why do we labour thus? By fighting against our slaves we weaken ourselves by the number of our deaths, and by killing them we only reduce the number of our future subjects. Wherefore it seems to me fitting that we should put aside our spears and darts, and that each of us should be armed only with his horsewhip, and thus we should confront these slaves. Because up till now, seeing us march against them in arms, they have no doubt thought themselves our equals, and sons of equals; but when they see us coming against them wielding whips instead of arms, they will feel at once that they are our slaves, and they will not dare to resist us any longer. The Scythians followed this advice; and their adversaries, thunderstruck by the change, ceased fighting and took to flight. Thus did the Scythians win back their country.’ Oh ye masters without mastery, think upon it.”
Perhaps in my busy solitude—although I feared neither sickness, nor madness, nor death, having within me that tutelary flame of pride, of thought, and of faith—perhaps there lay hidden beneath my melancholy a real need for communion with some kindred spirit as yet unknown, or with some circle of minds disposed to care sincerely and passionately for those things for which I so passionately cared. It seemed to me that this need was betrayed by a mental habit I had of casting my theory of ideas and images into a concrete oratorical or lyrical form, almost as if for an imaginary audience. Warm bursts of eloquence and poetry would suddenly flood my being, and silence was at times a burden to my overflowing soul.