“_AEsop was put up for sale with two other staves. The purchaser inquired of the first what he could do; and he, to put a price upon himself, described all sorts of marvels; the second said as much for himself, or more. When it came to AEsop’s turn, and he was asked what he could do:–Nothing, he said, for these two have taken everything: they can do everything._”
Their attitude was that of pure reaction against “the impudence,” as Montaigne says, “of those who profess knowledge and their overweening presumption!” The self-styled skeptics of the _Esope_ review were at heart men of the firmest faith. But their mask of irony and haughty ignorance, naturally enough, had small attraction for the public: rather it repelled. The people are only with a writer when he brings them words of simple, clear, vigorous, and assured life. They prefer a sturdy lie to an anemic truth. Skepticism is only to their liking when it is the covering of lusty naturalism or Christian idolatry. The scornful Pyrrhonism in which the _Esope_ clothed itself could only be acceptable to a few minds–“_aeme sdegnose_,”–who knew the solid worth beneath it. It was force absolutely lost upon action and life.
There was no help for it. The more democratic France became, the more aristocratic did her ideas, her art, her science seem to grow. Science securely lodged behind its special languages, in the depths of its sanctuary, wrapped about with a triple veil, which only the initiate had the power to draw, was less accessible than at the time of Buffon and the Encyclopedists. Art,–that art at least which had some respect for itself and the worship of beauty,–was no less hermetically sealed: it despised the people. Even among writers who cared less for beauty than for action, among those who gave moral ideas precedence over esthetic ideas, there was often a strange dominance of the aristocratic spirit. They seemed to be more intent upon preserving the purity of their inward flame than to communicate its warmth to others. It was as though they desired not to make their ideas prevail but only to affirm them.
And yet among these writers there were some who applied themselves to popular art. Among the most sincere some hurled into their writings destructive anarchical ideas, truths of the distant future, which might be beneficent in a century or so, but, for the time being, corroded and scorched the soul: others wrote bitter or ironical plays, robbed of all illusion, sad to the last degree. Christophe was left in a state of collapse, ham-strung, for a day or two after he read them.
“And you give that sort of thing to the people?” he would ask, feeling sorry for the poor audiences who had come to forget their troubles for a few hours, only to be presented with these lugubrious entertainments. “It’s enough to make them all go and drown themselves!”
“You may be quite easy on that score,” said Olivier, laughing. “The people don’t go.”
“And a jolly good thing too! You’re mad. Are you trying to rob them of every scrap of courage to live?”
“Why? Isn’t it right to teach them to see the sadness of things, as we do, and yet to go on and do their duty without flinching?”
“Without flinching? I doubt that. But it’s very certain that they’ll do it without pleasure. And you don’t go very far when you’ve destroyed a man’s pleasure in living.”
“What else can one do? One has no right to falsify the truth.”
“Nor have you any right to tell the whole truth to everybody.”
“_You_ say that? You who are always shouting the truth aloud, you who pretend to love truth more than anything in the world!”
“Yes: truth for myself and those whose backs are strong enough to bear it But it is cruel and stupid to tell it to the rest. Yes. I see that now. At home that would never have occurred to me: in Germany people are not so morbid about the truth as they are here: they’re too much taken up with living: very wisely they see only what they wish to see. I love you for not being like that: you are honest and go straight ahead. But you are inhuman. When you think you have unearthed a truth, you let it loose upon the world, without stopping to think whether, like the foxes in the Bible with their burning tails, it will not set fire to the world. I think it is fine of you to prefer truth to your happiness. But when it comes to the happiness of other people…. Then I say, ‘Stop!’ You are taking too much upon yourselves. Thou shalt love truth, more than thyself, but thy neighbor more than truth.”
“Is one to lie to one’s neighbor?”
Christophe replied with the words of Goethe:
“We should only express those of the highest truths which will be to the good of the world. The rest we must keep to ourselves: like the soft rays of a hidden sun, they will shed their light upon all our actions.”
But they were not moved by these scruples. They never stopped to think whether the bow in their hands shot “_ideas or death_,” or both together. They were too intellectual. They lacked love. When a Frenchman has ideas he tries to impose them on others. He tries to do the same thing when he has none. And when he sees that he cannot do it he loses interest in other people, he loses interest in action. That was the chief reason why this particular group took so little interest in politics, save to moan and groan. Each of them was shut up in his faith, or want of faith.
Many attempts had been made to break down their individualism and to form groups of these men: but the majority of these groups had immediately resolved themselves into literary clubs, or split up into absurd factions. The best of them were mutually destructive. There were among them some first-rate men of force and faith, men well fitted to rally and guide those of weaker will. But each man had his following, and would not consent to merging it with that of other men. So they were split up into a number of reviews, unions, associations, which had all the moral virtues, save one: self-denial; for not one of them would give way to the others: and, while they wrangled over the crumbs that fell from an honest and well-meaning public, small in numbers and poor in purse, they vegetated for a short time, starved and languished, and at last collapsed never to rise again, not under the assault of the enemy, but–(most pitiful!)–under the weight of their own quarrels.–The various professions,–men of letters, dramatic authors, poets, prose writers, professors, members of the Institute, journalists–were divided up into a number of little castes, which they themselves split up again into smaller castes, each one of which closed its doors against the rest. There was no sort of mutual interchange. There was no unanimity on any subject in France, except at those very rare moments when unanimity assumed an epidemic character, and, as a rule, was in the wrong: for it was morbid. A crazy individualism predominated in every kind of French activity: in scientific research as well as in commerce, in which it prevented business men from combining and organizing working agreements. This individualism was not that of a rich and bustling vitality, but that of obstinacy and self-repression. To be alone, to owe nothing to others, not to mix with others for fear of feeling their inferiority in their company, not to disturb the tranquillity of their haughty isolation: these were the secret thoughts of almost all these men who founded “outside” reviews, “outside” theaters, “outside” groups: reviews, theaters, groups, all most often had no other reason for existing than the desire not to be with the general herd, and an incapacity for joining with other people in a common idea or course of action, distrust of other people, or, at the very worst, party hostility, setting one against the other the very men who were most fitted to understand each other.
Even when men who thought highly of each other were united in some common task, like Olivier and his colleagues on the _Esope_ review, they always seemed to be on their guard with each other: they had nothing of that open-handed geniality so common in Germany, where it is apt to become a nuisance. Among these young men there was one especially who attracted Christophe because he divined him to be a man of exceptional force: he was a writer of inflexible logic and will, with a passion for moral ideas, in the service of which he was absolutely uncompromising and ready in their cause to sacrifice the whole world and himself: he had founded and conducted almost unaided a review in which to uphold them: he had sworn to impose on Europe and on France the idea of a pure, heroic, and free France: he firmly believed that the world would one day recognize that he was responsible for one of the boldest pages in the history of French thought:–and he was not mistaken. Christophe would have been only too glad to know him better and to be his friend. But there was no way of bringing it about. Although Olivier had a good deal to do with him they saw very little of each other except on business: they never discussed any intimate matter, and never got any farther than the exchange of a few abstract ideas: or rather–(for, to be exact, there was no exchange, and each adhered to his own ideas)–they soliloquized in each other’s company in turn. However, they were comrades in arms and knew their worth.
There were innumerable reasons for this reservedness, reasons difficult to discern, even for their own eyes. The first reason was a too great critical faculty, which saw too clearly the unalterable differences between one mind and another, backed by an excessive intellectualism which attached too much importance to those differences: they lacked that puissant and naive sympathy whose vital need is of love, the need of giving out its overflowing love. Then, too, perhaps overwork, the struggle for existence, the fever of thought, which so taxes strength that by the evening there is none left for friendly intercourse, had a great deal to do with it. And there was that terrible feeling, which every Frenchman is afraid to admit, though too often it is stirring in his heart, the feeling of _not being of one race_, the feeling that the nation consists of different races established at different epochs on the soil of France, who, though all bound together, have few ideas in common, and therefore ought not, in the common interest, to ponder them too much. But above all the reason was to seek in the intoxicating and dangerous passion for liberty, to which, when a man has once tasted it, there is nothing that he will not sacrifice. Such solitary freedom is all the more precious for having been bought by years of tribulation. The select few have taken refuge in it to escape the slavishness of the mediocre. It is a reaction against the tyranny of the political and religious masses, the terrific crushing weight which overbears the individual in France: the family, public opinion, the State, secret societies, parties, coteries, schools. Imagine a prisoner who, to escape, has to scale twenty great walls hemming him in. If he manages to clear them all without breaking his neck, and, above all, without losing heart, he must be strong indeed. A rough schooling for free-will! But those who have gone through it bear the marks of it all their life in the mania for independence, and the impossibility of their ever living in the lives of others.
Side by side with this loneliness of pride, there was the loneliness of renunciation. There were many, many good men in France whose goodness and pride and affection came to nothing in withdrawal from life! A thousand reasons, good and bad, stood in the way of action for them. With some it was obedience, timidity, force of habit. With others human respect, fear of ridicule, fear of being conspicuous, of being a mark for the comments of the gallery, of meddling with things that did not concern them, of having their disinterested actions attributed to motives of interest. There were men who would not take part in any political or social struggle, women who declined to undertake any philanthropic work, because there were too many people engaged in these things who lacked conscience and even common sense, and because they were afraid of the taint of these charlatans and fools. In almost all such people there are disgust, weariness, dread of action, suffering, ugliness, stupidity, risks, responsibilities: the terrible “What’s the use?” which destroys the good-will of so many of the French of to-day. They are too intelligent,–(their intelligence has no wide sweep of the wings),–they are too intent upon reasons for and against. They lack force. They lack vitality. When a man’s life beats strongly he never wonders why he goes on living: he lives for the sake of living,–because it is a splendid thing to be alive!
In fine, the best of them were a mixture of sympathetic and average qualities: a modicum of philosophy, moderate desires, fond attachment to the family, the earth, moral custom; discretion, dread of intruding, of being a nuisance to other people: modesty of feeling, unbending reserve. All these amiable and charming qualities could, in certain cases, be brought into line with serenity, courage, and inward joy; but at bottom there was a certain connection between them and poverty in the blood, the progressive ebb of French vitality.
The pretty garden, beneath the house in which Christophe and Olivier lived, tucked away between the four walls, was symbolical of that part of the life of France. It was a little patch of green earth shut off from the outer world. Only now and then did the mighty wind of the outer air, whirling down, bring to the girl dreaming there the breath of the distant fields and the vast earth.
* * * * *
Now that Christophe was beginning to perceive the hidden resources of France he was furious that she should suffer the oppression of the rabble. The half-light, in which the select and silent few were huddled away, stifled him. Stoicism is a fine thing for those whose teeth are gone. But he needed the open air, the great public, the sunshine of glory, the love of thousands of men and women: he needed to hold close to him those whom he loved, to pulverize his enemies, to fight and to conquer.
“You can,” said Olivier. “You are strong. You were born to conquer through your faults–(forgive me!)–as well as through your qualities. You are lucky enough not to belong to a race and a nation which are too aristocratic. Action does not repel you. If need be you could even become a politician.–Besides, you have the inestimable good fortune to write music. Nobody understands you, and so you can say anything and everything. If people had any idea of the contempt for themselves which you put into your music, and your faith in what they deny, and your perpetual hymn in praise of what they are always trying to kill, they would never forgive you, and you would be so fettered, and persecuted, and harassed, that you would waste most of your strength in fighting them: when you had beaten them back you would have no breath left for going on with your work: your life would be finished. The great men who triumph have the good luck to be misunderstood. They are admired for the very opposite of what they are.”
“Pooh!” said Christophe. “You don’t understand how cowardly your masters are. At first I thought you were alone, and I used to find excuses for your inaction. But, as a matter of fact, there’s a whole army of you all of the same mind. You are a hundred times stronger than your oppressors, you are a thousand times more worthy, and you let them impose on you with their effrontery! I don’t understand you. You live in a most beautiful country, you are gifted with the finest intelligence and the most human quality of mind, and with it all you do nothing: you allow yourselves to be overborne and outraged and trampled underfoot by a parcel of fools. Good Lord! Be yourselves! Don’t wait for Heaven or a Napoleon to come to your aid! Arise, band yourselves together! Get to work, all of you! Sweep out your house!”
But Olivier shrugged his shoulders, and said, wearily and ironically:
“Grapple with them? No. That is not our game: we have better things to do. Violence disgusts me. I know only too well what would happen. All the old embittered failures, the young Royalist idiots, the odious apostles of brutality and hatred, would seize on anything I did and bring it to dishonor. Do you want me to adopt the old device of hate: _Fuori Barbari_, or: _France for the French_?”
“Why not?” asked Christophe.
“No. Such a device is not for the French. Any attempt to propagate it among our people under cover of patriotism must fail. It is good enough for barbarian countries! But our country has no use for hatred. Our genius never yet asserted itself by denying or destroying the genius of other countries, but by absorbing them. Let the troublous North and the loquacious South come to us….”
“And the poisonous East?”
“And the poisonous East: we will absorb it with the rest: we have absorbed many others! I just laugh at the air of triumph they assume, and the pusillanimity of some of my fellow-countrymen. They think they have conquered us, they strut about our boulevards, and in our newspapers and reviews, and in our theaters and in the political arena. Idiots! It is they who are conquered! They will be assimilated after having fed us. Gaul has a strong stomach: in these twenty centuries she has digested more than one civilization. We are proof against poison…. It is meet that you Germans should be afraid! You must be pure or impure. But with us it is not a matter of purity but of universality. You have an Emperor: Great Britain calls herself an Empire: but, in fact, it is our Latin Genius that is Imperial. We are the citizens of the City of the Universe. _Urbis, Orbis_.”
“That is all very well,” said Christophe, “as long as the nation is healthy and in the flower of its manhood. But there will come a day when its energy declines: and then there is a danger of its being submerged by the influx of foreigners. Between ourselves, does it not seem as though that day had arrived?”
“People have been saying that for ages. Again and again our history has given the lie to such fears. We have passed through many different trials since the days of the Maid of Orleans, when Paris was deserted, and bands of wolves prowled through the streets. Neither in the prevalent immorality, nor the pursuit of pleasure, nor the laxness, nor the anarchy of the present day, do I see any cause for fear. Patience! Those who wish to live must endure in patience. I am sure that presently there will be a moral reaction,–which will not be much better, and will probably lead to an equal degree of folly; those who are now living on the corruptness of public life will not be the least clamorous in the reaction!… But what does that matter to us? All these movements do not touch the real people of France. Rotten fruit does not corrupt the tree. It falls. Besides, all these people are such a small part of the nation! What does it matter to us whether they live or die? Why should I bother to organize leagues and revolutions against them? The existing evil is not the work of any form of government. It is the leprosy of luxury, a contagion spread by the parasites of intellectual and material wealth. Such parasites will perish.”
“After they have sapped your vitality.”
“It is impossible to despair of such a race. There is in it such hidden virtue, such a power of light and practical idealism, that they creep into the veins even of those who are exploiting and ruining the nation. Even the grasping, self-seeking politicians succumb to its fascination. Even the most mediocre of men when they are in power are gripped by the greatness of its Destiny: it lifts them out of themselves: the torch is passed on from hand to hand among them: one after another they resume the holy war against darkness. They are drawn onward by the genius of the people: willy-nilly they fulfil the law of the God whom they deny, _Gesta Dei per Francos_…. O my beloved country, I will never lose my faith in thee! And though in thy trials thou didst perish, yet would I find in that only a reason the more for my proud belief, even to the bitter end, in our mission in the world. I will not have my beloved France fearfully shutting herself up in a sickroom, and closing every inlet to the outer air. I have no mind to prolong a sickly existence. When a nation has been so great as we have been, then it were far better to die rather than to sink from greatness. Therefore let the ideas of the world rush into the channels of our minds! I am not afraid. The floor will go down of its own accord after it has enriched the soil of France with its ooze.”
“My poor dear fellow,” said Christophe, “but it’s a grim prospect in the meanwhile. Where will you be when your France emerges from the Nile? Don’t you think it would be better to fight against it? You wouldn’t risk anything except defeat, and you seem inclined to impose that on yourself as long as you like.”
“I should be risking much more than defeat,” said Olivier. “I should be running the risk of losing my peace of mind, which I prize far more than victory. I will not be a party to hatred. I will be just to all my enemies. In the midst of passion I wish to preserve the clarity of my vision, to understand and love everything.”
* * * * *
But Christophe, to whom this love of life, detached from life, seemed to be very little different from resignation and acceptance of death, felt in his heart, as in Empedocles of old, the stirring of a hymn to Hatred and to Love, the brother of Hate, fruitful Love, tilling and sowing good seed in the earth. He did not share Olivier’s calm fatalism: he had no such confidence in the continuance of a race which did not defend itself, and his desire was to appeal to all the healthy forces of the nation, to call forth and band together all the honest men in the whole of France.
* * * * *
Just as it is possible to learn more of a human being in one minute of love than in months of observation, so Christophe had learned more about France in a week of intimacy with Olivier, hardly ever leaving the house, than during a whole year of blind wandering through Paris, and standing at attention at various intellectual and political gatherings. Amid the universal anarchy in which he had been floundering, a soul like that of his friend seemed to him veritably to be the “_Ile de France_”–the island of reason and serenity in the midst of the ocean. The inward peace which was in Olivier was all the more striking, inasmuch as it had no intellectual support,–as it existed amid unhappy circumstances,–(in poverty and solitude, while the country of its birth was decadent),–and as its body was weak, sickly, and nerve-ridden. That serenity was apparently not the fruit of any effort of will striving to realize it,–(Olivier had little will);–it came from the depths of his being and his race. In many of the men of Olivier’s acquaintance Christophe perceived the distant light of that [Greek: sophrosynae],–“the silent calm of the motionless sea”;–and he, who knew, none better, the stormy, troublous depths of his own soul, and how he had to stretch his will-power to the utmost to maintain the balance in his lusty nature, marveled at its veiled harmony.
What he had seen of the inner France had upset all his preconceived ideas about the character of the French. Instead of a gay, sociable, careless, brilliant people, he saw men of a headstrong and close temper, living in isolation, wrapped about with a seeming optimism, like a gleaming mist, while they were in fact steeped in a deep-rooted and serene pessimism, possessed by fixed ideas, intellectual passions, indomitable souls, which it would have been easier to destroy than to alter. No doubt these men were only the select few among the French: but Christophe wondered where they could have come by their stoicism and their faith. Olivier told him:
“In defeat. It is you, my dear Christophe, who have forged us anew. Ah! But we suffered for it, too. You can have no idea of the darkness in which we grew up in a France humiliated and sore, which had come face to face with death, and still felt the heavy weight of the murderous menace of force. Our life, our genius, our French civilization, the greatness of a thousand years,–we were conscious that France was in the hands of a brutal conqueror who did not understand her, and hated her in his heart, and at any moment might crush the life out of her for ever. And we had to live for that and no other destiny! Have you ever thought of the French children born in houses of death in the shadow of defeat, fed with ideas of discouragement, trained to strike for a bloody, fatal, and perhaps futile revenge: for even as babies, the first thing they learned was that there was no justice, there was no justice in the world: might prevailed against right! For a child to open its eyes upon such things is for its soul to be degraded or uplifted for ever. Many succumbed: they said: ‘Since it is so, why struggle against it? Why do anything? Everything is nothing. We’ll not think of it. Let us enjoy ourselves.’–But those who stood out against it are proof against fire: no disillusion can touch their faith: for from their earliest childhood they have known that their road could never lead them near the road to happiness, and that they had no choice but to follow it, else they would suffocate. Such assurance is not come by all at once. It is not to be expected of boys of fifteen. There is bitter agony before it is attained, and many tears are shed. But it is well that it should be so. It must be so….
“_O Faith, virgin of steel…._
“Dig deep with thy lance into the downtrodden hearts of the peoples! peoples!…”
In silence Christophe pressed Olivier’s hand.
“Dear Christophe,” said Olivier, “your Germany has made us suffer indeed.”
And Christophe begged for forgiveness almost as though he had been responsible for it.
“There’s nothing for you to worry about,” said Olivier, smiling. “The good it has unintentionally done us far outweighs the ill. You have rekindled our idealism, you have revived in us the keen desire for knowledge and faith, you have filled our France with schools, you have raised to the highest pitch the creative powers of a Pasteur, whose discoveries are alone worth more than your indemnity of two hundred million; you have given new life to our poetry, our painting, our music: to you we owe the new awakening of the consciousness of our race. We have reward enough for the effort needed to learn to set our faith before our happiness: for, in doing so, we have come by a feeling of such moral force, that, amid the apathy of the world, we have no doubt, even of victory in the end. Though we are few in number, my dear Christophe, though we seem so weak,–a drop of water in the ocean of German power–we believe that the drop of water will in the end color the whole ocean. The Macedonian phalanx will destroy the mighty armies of the plebs of Europe.”
Christophe looked down at the puny Olivier, in whose eyes there shone the light of faith, and he said:
“Poor weakly little Frenchmen! You are stronger than we are.”
“O beneficent defeat,” Olivier went on. “Blessed be that disaster! We will no more deny it! We are its children.”
II
Defeat new-forges the chosen among men: it sorts out the people: it winnows out those who are purest and strongest, and makes them purer and stronger. But it hastens the downfall of the rest, or cuts short their flight. In that way it separates the mass of the people, who slumber or fall by the way, from the chosen few who go marching on. The chosen few know it and suffer: even in the most valiant there is a secret melancholy, a feeling of their own impotence and isolation. Worst of all,–cut off from the great mass of their people, they are also cut off from each other. Each must fight for his own hand. The strong among them think only of self-preservation. _O man, help thyself!_… They never dream that the sturdy saying means: _O men, help yourselves!_ In all there is a want of confidence, they lack free-flowing sympathy, and do not feel the need of common action which makes a race victorious, the feeling of overflowing strength, of reaching upward to the zenith.
Christophe and Olivier knew something of all this. In Paris, full of men and women who could have understood them, in the house peopled with unknown friends, they were as solitary as in a desert of Asia.
* * * * *
They were very poor. Their resources were almost nil. Christophe had only the copying and transcriptions of music given him by Hecht. Olivier had very unwisely thrown up his post at the University during the period of depression following on his sister’s death, which had been accentuated by an unhappy love affair with a young lady he had met at Madame Nathan’s:–(he had never mentioned it to Christophe, for he was modest about his troubles: part of his charm lay in the little air of mystery which he always preserved about his private affairs, even with his friend, from whom, however, he made no attempt to conceal anything).–In his depressed condition when he had longed for silence his work as a lecturer became intolerable to him. He had never cared for the profession, which necessitates a certain amount of showing off, and thinking aloud, while it gives a man no time to himself. If teaching in a school is to be at all a noble thing it must be a matter of a sort of apostolic vocation, and that Olivier did not possess in the slightest degree: and lecturing for any of the Faculties means being perpetually in contact with the public, which is a grim fate for a man, like Olivier, with a desire for solitude. On several occasions he had had to speak in public: it gave him a singular feeling of humiliation. At first he loathed being exhibited on a platform. He _saw_ the audience, felt it, as with antennae, and knew that for the most part it was composed of idle people who were there only for the sake of having something to do: and the role of official entertainer was not at all to his liking. Worst of all, speaking from a platform is almost bound to distort ideas: if the speaker does not take care there is a danger of his passing gradually from a certain theatricality in gesture, diction, attitude, and the form in which he presents his ideas–to mental trickery. A lecture is a thing hovering in the balance between tiresome comedy and polite pedantry. For an artist who is rather bashful and proud, a lecture, which is a monologue shouted in the presence of a few hundred unknown, silent people, a ready-made garment warranted to fit all sizes, though it actually fits no one, is a thing intolerably false. Olivier, being more and more under the necessity of withdrawing into himself and saying nothing which was not wholly the expression of his thought, gave up the profession of teaching, which he had had so much difficulty in entering: and, as he no longer had his sister to check him in his tendency to dream, he began to write. He was naive enough to believe that his undoubted worth as an artist could not fail to be recognized without his doing anything to procure recognition.
He was quickly undeceived. He found it impossible to get anything published. He had a jealous love of liberty, which gave him a horror of everything that might impinge on it, and made him live apart, like a poor starved plant, among the solid masses of the political churches whose baleful associations divided the country and the Press between them. He was just as much cut off from all the literary coteries and rejected by them. He had not, nor could he have, a single friend among them. He was repelled by the hardness, the dryness, the egoism of the intellectuals–(except for the very few who were following a real vocation, or were absorbed by a passionate enthusiasm for scientific research). That man is a sorry creature who has let his heart atrophy for the sake of his mind–when his mind is small. In such a man there is no kindness, only a brain like a dagger in a sheath: there is no knowing but it will one day cut your throat. Against such a man it is necessary to be always armed. Friendship is only possible with honest men, who love fine things for their own sake, and not for what they can make out of them,–those who live outside their art. The majority of men cannot breathe the atmosphere of art. Only the very great can live in it without loss of love, which is the source of life.
Olivier could only count on himself. And that was a very precarious support. Any fresh step was a matter of extreme difficulty to him. He was not disposed to accept humiliation for the sake of his work. He went hot with shame at the base and obsequious homage which young authors forced themselves to pay to a well-known theater manager, who took advantage of their cowardice, and treated them as he would never dare to treat his servants. Olivier could never have done that to save his life. He just sent his manuscripts by post, or left them at the offices of the theaters or the reviews, where they lay for months unread. However, one day by chance he met one of his old schoolfellows, an amiable loafer, who had still a sort of grateful admiration for him for the ease and readiness with which Olivier had done his exercises: he knew nothing at all about literature: but he knew several literary men, which was much better: he was rich and in society, something of a snob, and so he let them, discreetly, exploit him. He put in a word for Olivier with the editor of an important review in which he was a shareholder: and at once one of his forgotten manuscripts was disinterred and read: and, after much temporization,–(for, if the article seemed to be worth something, the author’s name, being unknown, was valueless),–they decided to accept it. When he heard the good news Olivier thought his troubles were over. They were only just beginning.
It is comparatively easy to have an article accepted in Paris: but getting it published is quite a different matter. The unhappy writer has to wait and wait, for months, if need be for life, if he has not acquired the trick of flattering people, or bullying them, and showing himself from time to time at the receptions of these petty monarchs, and reminding them of his existence, and making it clear that he means to go on being a nuisance to them as long as they make it necessary. Olivier just stayed at home, and wore himself out with waiting. At best he would write a letter or two which were never answered. He would lose heart, and be unable to work. It was quite absurd, but there was nothing to be done. He would wait for post after post, sitting at his desk, with his mind blanketed by all sorts of vague injuries: then he would get up and go downstairs to the porter’s room, and look hopefully in his letter-box, only to meet with disappointment: he would walk blindly about with no thought in his head but to go back and look again: and when the last post had gone, when the silence of his room was broken only by the heavy footsteps of the people in the room above, he would feel strangled by the cruel indifference of it all. Only a word of reply, only a word! Could that be refused him if only in charity? And yet those who refused him that had no idea of the hurt they were dealing him. Every man sees the world in his own image. Those who have no life in their hearts see the universe as withered and dry: and they never dream of the anguish of expectation, hope, and suffering which rends the hearts of the young: or if they give it a thought, they judge them coldly, with the weary, ponderous irony of those who are surfeited and beyond the freshness of life.
At last the article appeared. Olivier had waited so long that it gave him no pleasure: the thing was dead for him. And yet he hoped desperately that it would be a living thing for others. There were flashes of poetry and intelligence in it which could not pass unnoticed. It fell upon absolute silence.–He made two or three more attempts. Being attached to no clique he met with silence or hostility everywhere. He could not understand it. He had thought simply that everybody must be naturally well-disposed towards the work of a new man, even if it was not very good. It always represents such an amount of work, and surely people would be grateful to a man who has tried to give others a little beauty, a little force, a little joy. But he only met with indifference or disparagement. And yet he knew that he could not be alone in feeling what he had written, and that it must be in the minds of other good men. He did not know that such good men did not read him, and had nothing to do with literary opinion, or with anything, or with anything. If here and there there were a few men whom his words had reached, men who sympathized with him, they would never tell him so: they remained immured in their unnatural silence. Just as they refrained from voting, so they took no share in art: they did not read books, which shocked them: they did not go to the theater, which disgusted them: but they let their enemies vote, elect their enemies, engineer a scandalous success and a vulgar celebrity for books and plays and ideas which only represented an impudent minority of the people of France.
Since Olivier could not count on those who were mentally akin to himself, as they did not read, he was delivered up to the hosts of the enemy, to the mercy of men of letters, who were for the most part hostile to his ideas, and the critics who were at their beck and call.
His first bouts with them left him bleeding. He was as sensitive to criticism as old Bruchner, who could not bear to have his work performed, because he had suffered so much from the malevolence of the Press. He did not even win the support of his former colleagues at the University, who, thanks to their profession, did preserve a certain sense of the intellectual traditions of France, and might have understood him. But for the most part these excellent young men, cramped by discipline, absorbed in their work, often rather embittered by their thankless duties, could not forgive Olivier for trying to break away and do something else Like good little officials, many of them were inclined only to admit the superiority of talent when it was consonant with hierarchic superiority.
In such a position three courses were open to him: to break down resistance by force: to submit to humiliating compromises: or to make up his mind to write only for himself. Olivier was incapable of the two first: he surrendered to the third. To make a living he went through the drudgery of teaching and went on writing, and as there was no possibility of his work attaining full growth in publicity, it became more and more involved, chimerical, and unreal.
Christophe dropped like a thunderbolt into the midst of his dim crepuscular life. He was furious at the wickedness of people and Olivier’s patience.
“Have you no blood in your veins?” he would say. “How can you stand such a life? You know your own superiority to these swine, and yet you let them squeeze the life out of you without a murmur!”
“What can I do?” Olivier would say. “I can’t defend myself. It revolts me to fight with people I despise: I know that they can use every weapon against me: and I can’t. Not only should I loathe to stoop to use the means they employ, but I should be afraid of hurting them. When I was a boy I used to let my schoolfellows beat me as much as they liked. They used to think me a coward, and that I was afraid of being hit. I was more afraid of hitting than of being hit. I remember some one saying to me one day, when one of my tormentors was bullying me: ‘Why don’t you stop it once and for all, and give him a kick in the stomach?’ That filled me with horror. I would much rather be thrashed.”
“There’s no blood in your veins,” said Christophe. “And on top of that, all sorts of Christian ideas!… Your religious education in France is reduced to the Catechism: the emasculate Gospel, the tame, boneless New Testament…. Humanitarian clap-trap, always tearful…. And the Revolution, Jean-Jacques, Robespierre, ’48, and, on top of that, the Jews!… Take a dose of the full-blooded Old Testament every morning.”
Olivier protested. He had a natural antipathy for the Old Testament, a feeling which dated back to his childhood, when he used secretly to pore over an illustrated Bible, which had been in the library at home, where it was never read, and the children were even forbidden to open it. The prohibition was useless! Olivier could never keep the book open for long. He used quickly to grow irritated and saddened by it, and then he would close it: and he would find consolation in plunging into the _Iliad_, or the _Odyssey_, or the _Arabian Nights_.
“The gods of the _Iliad_ are men, beautiful, mighty, vicious: I can understand them,” said Olivier. “I like them or dislike them: even when I dislike them I still love them: I am in love with them. More than once, with Patroclus, I have kissed the lovely feet of Achilles as he lay bleeding. But the God of the Bible is an old Jew, a maniac, a monomaniac, a raging madman, who spends his time in growling and hurling threats, and howling like an angry wolf, raving to himself in the confinement of that cloud of his. I don’t understand him. I don’t love him; his perpetual curses make my head ache, and his savagery fills me with horror:
“_The burden of Moab…._
“_The burden of Damascus…._
“_The burden of Babylon…._
“_The burden of Egypt…._
“_The burden of the desert of the sea…._
“_The burden of the valley of vision…._
“He is a lunatic who thinks himself judge, public prosecutor, and executioner rolled into one, and, even in the courtyard of his prison, he pronounces sentence of death on the flowers and the pebbles. One is stupefied by the tenacity of his hatred, which fills the book with bloody cries …–‘a cry of destruction,… the cry is gone round about the borders of Moab: the howling thereof unto Eglaim, and the howling thereof unto Beerelim….’
“Every now and then he takes a rest, and looks round on his massacres, and the little children done to death, and the women outraged and butchered: and he laughs like one of the captains of Joshua, feasting after the sack of a town:
“‘_And the Lord of hosts shall make unto all people a feast of fat things; a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined…. The sword of the Lord is filled with blood, it is made fat with fatness, with the fat of the kidneys of rams…._’
“But worst of all is the perfidy with which this God sends his prophet to make men blind, so that in due course he may have a reason for making them suffer:
“‘_Make the heart of this people fat, and make their ears heavy and shut their eyes: lest they see with their eyes and hear with their ears and understand with their heart, and convert, and be healed.–Lord, how long?–Until the cities be wasted without inhabitants, and the houses without men, and the land be utterly desolate…._’ Oh! I have never found a man so evil as that!…
“I’m not so foolish as to deny the force of the language. But I cannot separate thought and form: and if I do occasionally admire this Hebrew God, it is with the same sort of admiration that I feel for a viper, or a …–(I’m trying in vain to find a Shakespearean monster as an example: I can’t find one: even Shakespeare never begat such a hero of Hatred–saintly and virtuous Hatred). Such a book is a terrible thing. Madness is always contagious. And that particular madness is all the more dangerous inasmuch as it sets up its own murderous pride as an instrument of purification. England makes me shudder when I think that her people have for centuries been nourished on no other fare…. I’m glad to think that there is the dike of the Channel between them and me. I shall never believe that a nation is altogether civilized as long as the Bible is its staple food.”
“In that case,” said Christophe, “you will have to be just as much afraid of me, for I get drunk on it. It is the very marrow of a race of lions. Stout hearts are those which feed on it. Without the antidote of the Old Testament the Gospel is tasteless and unwholesome fare. The Bible is the bone and sinew of nations with the will to live. A man must fight, and he must hate.”
“I hate hatred,” said Olivier.
“I only wish you did!” retorted Christophe.
“You’re right. I’m too weak even for that. What would you? I can’t help seeing the arguments in favor of my enemies. And I say to myself over and over again, like Chardin: ‘Gentleness! Gentleness!’….”
“What a silly sheep you are!” said Christophe. “But whether you like it or not, I’m going to make you leap the ditch you’re shying at, and I’m going to drag you on and beat the big drum for you.”
* * * * *
In the upshot he took Olivier’s affairs in hand and set out to do battle for him. His first efforts were not very successful. He lost his temper at the very outset, and did his friend much harm by pleading his cause: he recognized what he had done very quickly, and was in despair at his own clumsiness.
Olivier did not stand idly by. He went and fought for Christophe. In spite of his fear and dislike of fighting, in spite of his lucid and ironical mind, which scorned any sort of exaggeration in word and deed, when it came to defending Christophe he was far more violent than anybody else, and even than Christophe himself. He lost his head. Love makes a man irrational, and Olivier was no exception to the rule.–However, he was cleverer than Christophe. Though he was uncompromising and clumsy in handling his own affairs, when it came to promoting Christophe’s success he was politic and even tricky: he displayed an energy and ingenuity well calculated to win support: he succeeded in interesting various musical critics and Maecenases in Christophe, though he would have been utterly ashamed to approach them with his own work.
In spite of everything they found it very difficult to better their lot. Their love for each other made them do many stupid things. Christophe got into debt over getting a volume of Olivier’s poems published secretly, and not a single copy was sold. Olivier induced Christophe to give a concert, and hardly anybody came to it. Faced with the empty hall, Christophe consoled himself bravely with Handel’s quip: “Splendid! My music will sound all the better….” But these bold attempts did not repay the money they cost: and they would go back to their rooms full of indignation at the indifference of the world.
* * * * *
In their difficulties the only man who came to their aid was a Jew, a man of forty, named Taddee Mooch. He kept an art-photograph shop: but although he was interested in his trade and brought much taste and skill to bear on it, he was interested in so many things outside it that he was apt to neglect his business for them. When he did attend to his business he was chiefly engaged in perfecting technical devices, and he would lose his head over new reproduction processes, which, in spite of their ingenuity, hardly ever succeeded, and always cost him a great deal of money. He was a voracious reader, and was always hard on the heels of every new idea in philosophy, art, science, and politics: he had an amazing knack of finding out men of originality and independence of character: it was as though he answered to their magnetism. He was a sort of connecting-link between Olivier’s friends, who were all as isolated as himself, and all working in their several directions. He used to go from one to the other, and through him there was established between them a complete circuit of ideas, though neither he nor they had any notion of it.
When Olivier first proposed to introduce him to Christophe, Christophe refused: he was sick of his experiences with the tribe of Israel. Olivier laughed and insisted on it, saying that he knew no more of the Jews than he did of France. At last Christophe consented, but when he saw Taddee Mooch he made a face. In appearance Mooch was extraordinarily Jewish: he was the Jew as he is drawn by those who dislike the race: short, bald, badly built, with a greasy nose and heavy eyes goggling behind large spectacles: his face was hidden by a rough, black, scrubby beard: he had hairy hands, long arms, and short bandy legs: a little Syrian Baal. But he had such a kindly expression that Christophe was touched by it. Above all, he was very simple, and never talked too much. He never paid exaggerated compliments, but just dropped the right word, pat. He was very eager to be of service, and before any kindness was asked of him it would be done. He came often, too often; and he almost always brought good news: work for one or other of them, a commission for an article or a lecture for Olivier, or music-lessons for Christophe. He never stayed long. It was a sort of affectation with him never to intrude. Perhaps he saw Christophe’s irritation, for his first impulse was always towards an ejaculation of impatience when he saw the bearded face of the Carthaginian idol,–(he used to call him “Moloch”)–appear round the door: but the next moment it would be gone, and he would feel nothing but gratitude for his perfect kindness.
Kindness is not a rare quality with the Jews: of all the virtues it is the most readily admitted among them, even when they do not practise it. Indeed, in most of them it remains negative or neutral: indulgence, indifference, dislike for hurting anybody, ironic tolerance. With Mooch it was an active passion. He was always ready to devote himself to some cause or person: to his poor co-religionists, to the Russian refugees, to the oppressed of every nation, to unfortunate artists, to the alleviation of every kind of misfortune, to every generous cause. His purse was always open: and however thinly lined it might be, he could always manage to squeeze a mite out of it: when it was empty he would squeeze the mite out of some one else’s purse: if he could do any one a service no pains were too great for him to take, no distance was too far for him to go. He did it simply–with exaggerated simplicity. He was a little apt to talk too much about his simplicity and sincerity: but the great thing was that he was both simple and sincere.
Christophe was torn between irritation and sympathy with Mooch, and one day he said an innocently cruel thing, though he said it with the air of a spoiled child. Mooch’s kindness had touched him, and he took his hands affectionately and said:
“What a pity!… What a pity it is that you are a Jew!”
Olivier started and blushed, as though the shaft had been leveled at himself. He was most unhappy, and tried to heal the wound his friend had dealt.
Mooch smiled, with sad irony, and replied calmly:
“It is an even greater misfortune to be a man.”
To Christophe the remark was nothing but the whim of a moment. But its pessimism cut deeper than he imagined: and Olivier, with his subtle perception, felt it intuitively. Beneath the Mooch of their acquaintance there was another different Mooch, who was in many ways exactly the opposite. His apparent nature was the result of a long struggle with his real nature. Though he was apparently so simple he had a distorted mind: when he gave way to it he was forced to complicate simple things and to endow his most genuine feelings with a deliberately ironical character. Though he was apparently modest and, if anything, too humble, at heart he was proud, and knew it, and strove desperately to whip it out of himself. His smiling optimism, his incessant activity, his perpetual business in helping others, were the mask of a profound nihilism, a deadly despondency which dared not see itself face to face. Mooch made a show of immense faith in all sorts of things: in the progress of humanity, in the future of the pure Jewish spirit, in the destiny of France, the soldier of the new spirit–(he was apt to identify the three causes). Olivier was not taken in by it, and used to say to Christophe:
“At heart he believes in nothing.”
With all his ironical common sense and calmness Mooch was a neurasthenic who dared not look upon the void within himself. He had terrible moments when he felt his nothingness: sometimes he would wake suddenly in the middle of the night screaming with terror. And he would cast about for things to do, like a drowning man clinging to a life-buoy.
It is a costly privilege to be a member of a race which is exceeding old. It means the bearing of a frightful burden of the past, trials and tribulations, weary experience, disillusion of mind and heart,–all the ferment of immemorial life, at the bottom of which is a bitter deposit of irony and boredom…. Boredom, the immense boredom of the Semites, which has nothing in common with our Aryan boredom, though that, too, makes us suffer; while it is at least traceable to definite causes, and vanishes when those causes cease to exist: for in most cases it is only the result of regret that we cannot have what we want. But in some of the Jews the very source of joy and life is tainted with a deadly poison. They have no desire, no interest in anything: no ambition, no love, no pleasure. Only one thing continues to exist, not intact, but morbid and fine-drawn, in these men uprooted from the East, worn out by the amount of energy they have had to give out for centuries, longing for quietude, without having the power to attain it: thought, endless analysis, which forbids the possibility of enjoyment, and leaves them no courage for action. The most energetic among them set themselves parts to play, and play them, rather than act on their own account. It is a strange thing that in many of them–and not in the least intelligent or the least seriously minded–this lack of interest in life prompts the impulse, or the unavowed desire, to act a part, to play at life,–the only means they know of living!
Mooch was an actor after his fashion. He rushed about to try to deaden his senses. But whereas most people only bestir themselves for selfish reasons, he was restlessly active in procuring the happiness of others. His devotion to Christophe was both touching and a bore. Christophe would snub him and then immediately be sorry for it. But Mooch never bore him any ill-will. Nothing abashed him. Not that he had any ardent affection for Christophe. It was devotion that he loved rather than the men to whom he devoted himself. They were only an excuse for doing good, for living.
He labored to such effect that he managed to induce Hecht to publish Christophe’s _David_ and some other compositions. Hecht appreciated Christophe’s talent, but he was in no hurry to reveal it to the world. It was not until he saw that Mooch was on the point of arranging the publication at his own expense with another firm that he took the initiative out of vanity.
And on another occasion, when things were very serious and Olivier was ill and they had no money, Mooch thought of going to Felix Weil, the rich archeologist, who lived in the same house. Mooch and Weil were acquainted, but had little sympathy with one another. They were too different: Mooch’s restlessness and mysticism and revolutionary ideas and “vulgar” manners, which, perhaps, he exaggerated, were an incentive to the irony of Felix Weil, with his calm, mocking temper, his distinguished manners and conservative mind. They had only one thing in common: they were both equally lacking in any profound interest in action: and if they did indulge in action, it was not from faith, but from their tenacious and mechanical vitality. But neither was prepared to admit it: they preferred to give their minds to the parts they were playing, and their different parts had very little in common. And so Mooch was quite coldly received by Weil: when he tried to interest him in the artistic projects of Olivier and Christophe, he was brought up sharp against a mocking skepticism. Mooch’s perpetual embarkations for one Utopia or another were a standing joke in Jewish society, where he was regarded as a dangerous visionary. But on this occasion, as on so many others, he was not put out: and he went on speaking about the friendship of Christophe and Olivier until he roused Weil’s interest. He saw that and went on.
He had touched a responsive chord. The friendless solitary old man worshiped friendship: the one great love of his life had been a friendship which he had left behind him: it was his inward treasure: when he thought of it he felt a better man. He had founded institutions in his friend’s name, and had dedicated his books to his memory. He was touched by what Mooch told him of the mutual tenderness of Christophe and Olivier. His own story had been something like it. His lost friend had been a sort of elder brother to him, a comrade of youth, a guide whom he had idolized. That friend had been one of those young Jews, burning with intelligence and generous ardor, who suffer from the hardness of their surroundings, and set themselves to uplift their race, and, through their race, the world, and burn hotly into flame, and, like a torch of resin, flare for a few hours and then die. The flame of his life had kindled the apathy of young Weil. He had raised him from the earth. While his friend was alive Weil had marched by his side in the shining light of his stoical faith,–faith in science, in the power of the spirit, in a future happiness,–the rays of which were shed upon everything with which that messianic soul came in contact. When he was left alone, in his weakness and irony, Weil fell from the heights of that idealism into the sands of that Book of Ecclesiastes, which exists in the mind of every Jew and saps his spiritual vitality. But he had never forgotten the hours spent in the light with his friend: jealously he guarded its clarity, now almost entirely faded. He had never spoken of him to a soul, not even to his wife, whom he loved: it was a sacred thing. And the old man, who was considered prosaic and dry of heart, and nearing the end of his life, used to say to himself the bitter and tender words of a Brahmin of ancient India:
“_The poisoned tree of the world puts forth two fruits sweeter than the waters of the fountain of life: one is poetry, the other, friendship._”
From that time on he took an interest in Christophe and Olivier. He knew how proud they were, and got Mooch, without saying anything, to send him Olivier’s volume of poems, which had just been published: and, without the two friends having anything to do with it, without their having even the smallest idea of what he was up to, he managed to get the Academy to award the book a prize, which came in the nick of time to help them in their difficulty.
When Christophe discovered that such unlooked-for assistance came from a man of whom he was inclined to think ill, he regretted all the unkind things he had said or thought of him: he gulped down his dislike of calling, and went and thanked him. His good intentions met with no reward. Old Weil’s irony was excited by Christophe’s young enthusiasm, although he tried hard to conceal it from him, and they did not get on at all well.
That very day, when Christophe returned, irritated, though still grateful, to his attic, after his interview with Weil, he found Mooch there, doing Olivier some fresh act of service, and also a review containing a disparaging article on his music by Lucien Levy-Coeur;–it was not written in a vein of frank criticism, but took the insultingly kindly line of chaffing him and banteringly considering him alongside certain third-rate and fourth-rate musicians whom he loathed.
“You see,” said Christophe to Olivier, after Mooch had gone, “we always have to deal with Jews, nothing but Jews! Perhaps we’re Jews ourselves? Do tell me that we’re not. We seem to attract them. We’re always knocking up against them, both friends and foes.”
“The reason is,” said Olivier, “that they are more intelligent than the rest. The Jews are almost the only people in France to whom a free man can talk of new and vital things. The rest are stuck fast in the past among dead things. Unfortunately the past does not exist for the Jews, or at least it is not the same for them as for us. With them we can only talk about the things of to-day: with our fellow-countrymen we can only discuss the things of yesterday. Look at the activity of the Jews in every kind of way: commerce, industry, education, science, philanthropy, art….”
“Don’t let’s talk about art,” said Christophe.
“I don’t say that I am always in sympathy with what they do: very often I detest it. But at least they are alive, and can understand men who are alive. It is all very well for us to criticise and make fun of the Jews, and speak ill of them. We can’t do without them.”
“Don’t exaggerate,” said Christophe jokingly. “I could do without them perfectly.”
“You might go on living perhaps. But what good would that be to you if your life and your work remained unknown, as they probably would without the Jews? Would the members of your own religion come to your assistance? The Catholic Church lets the best of its members perish without raising a hand to help them. Men who are religious from the very bottom of their hearts, men who give their lives in the defense of God,–if they have dared to break away from Catholic dominion and shake off the authority of Rome,–at once find the unworthy mob who call themselves Catholic not only indifferent, but hostile: they condemn them to silence, and abandon them to the mercy of the common enemy. If a man of independent spirit, be he never so great and Christian at heart, is not a Christian as a matter of obedience, it is nothing to the Catholics that in him is incarnate all that is most pure and most truly divine in their faith. He is not of the pack, the blind and deaf sect which refuses to think for itself. He is cast out, and the rest rejoice to see him suffering alone, torn to pieces by the enemy, and crying for help to those who are his brothers, for whose faith he is done to death. In the Catholicism of to-day there is a horrible, death-dealing power of inertia. It would find it far easier to forgive its enemies than those who wish to awake it and restore it to life…. My dear Christophe, where should we be, and what should we do–we, who are Catholics by birth, we, who have shaken free, without the little band of free Protestants and Jews? The Jews in Europe of to-day are the most active and living agents of good and evil. They carry hither and thither the pollen of thought. Have not your worst enemies and your friends from the very beginning been Jews?”
“That’s true,” said Christophe. “They have given me encouragement and help, and said things to me which have given me new life for the struggle, by showing me that I was understood. No doubt very few of my friends have remained faithful to me: their friendship was but a fire of straw. No matter! That fleeting light is a great thing in darkness. You are right: we mustn’t be ungrateful.”
“We must not be stupid, either,” replied Olivier. “We must not mutilate our already diseased civilization by lopping off some of its most living branches. If we were so unfortunate as to have the Jews driven from Europe, we should be left so poor in intelligence and power for action that we should be in danger of utter bankruptcy. In France especially, in the present condition of French vitality, their expulsion would mean a more deadly drain on the blood of the nation than the expulsion of the Protestants in the seventeenth century.–No doubt, for the time being, they do occupy a position out of all proportion to their true merit. They do take advantage of the present moral and political anarchy, which in no small degree they help to aggravate, because it suits them, and because it is natural to them to do so. The best of them, like our friend Mooch, make the mistake, in all sincerity, of identifying the destiny of France with their Jewish dreams, which are often more dangerous than useful. But you can’t blame them for wanting to build France in their own image: it means that they love the country. If their love becomes a public danger, all we have to do is to defend ourselves and keep them in their place, which, in France, is the second. Not that I think their race inferior to ours:–(all these questions of the supremacy of races are idiotic and disgusting).–But we cannot admit that a foreign race which has not yet been fused into our own, can possibly know better than we do what suits us. The Jews are well off in France: I am glad of it: but they must not think of turning France into Judea! An intelligent and strong Government which was able to keep the Jews in their place would make them one of the most useful instruments for the building of the greatness of France: and it would be doing both them and us a great service. These hypernervous, restless, and unsettled creatures need the restraint of law and the firm hand of a just master, in whom there is no weakness, to curb them. The Jews are like women: admirable when they are reined in; but, with the Jews as with women, their use of mastery is an abomination, and those who submit to it present a pitiful and absurd spectacle.”
* * * * *
In spite of their love for each other, and the intuitive knowledge that came with it, there were many things which Christophe and Olivier could not understand in each other, things, too, which shocked them. In the beginning of their friendship, when each tried instinctively only to suffer the existence of those qualities in himself which were most like the qualities of his friend, they never remarked them. It was only gradually that the different aspects of their two nationalities appeared on the surface again, more sharply defined than before: for being in contrast, each showed the other up. There were moments of difficulty, moments when they clashed, which, with all their fond indulgence, they could not altogether avoid.
Sometimes they misunderstood each other. Olivier’s mind was a mixture of faith, liberty, passion, irony, and universal doubt, for which Christophe could not find any working formula.
Olivier, on his part, was distressed by Christophe’s lack of psychology: being of an old intellectual stock, and therefore aristocratic, he was moved to smile at the awkwardness of such, a vigorous, though lumbering and single mind, which had no power of self-analysis, and was always being taken in by others and by itself. Christophe’s sentimentality, his noisy outbursts, his facile emotions, used sometimes to exasperate Olivier, to whom they seemed absurd. Not to speak of a certain worship of force, the German conviction of the excellence of fist-morality, _Faustrecht_, to which Olivier and his countrymen had good reason for not subscribing.
And Christophe could not bear Olivier’s irony, which used sometimes to make him furious with exasperation: he could not bear his mania for arguing, his perpetual analysis, and the curious intellectual immorality, which was surprising in a man who set so much store by moral purity as Olivier, and arose from the very breadth of his mind, to which every kind of negation was detestable,–so that he took a delight in the contemplation of ideas the opposite of his own. Olivier’s outlook on things was in some sort historical and panoramic: it was so necessary for him to understand everything that he always saw reasons both for and against, and supported each in turn, according as the opposite thesis was put forward: and so amid such contradictions he lost his way. He would leave Christophe hopelessly perplexed. It was not that he had any desire to contradict or any taste for paradox: it was an imperious need in him for justice and common sense: he was exasperated by the stupidity of any assumption, and he had to react against it. The crudeness with which Christophe judged immoral men and actions, by seeing everything as much coarser and more brutal than it really was, distressed Olivier, who was just as moral, but was not of the same unbending steel; he allowed himself to be tempted, colored, and molded by outside influences. He would protest against Christophe’s exaggerations and fly off into exaggeration in the opposite direction. Almost every day this perverseness of mind would make him take up the cudgels for his adversaries against his friends. Christophe would lose his temper. He would cry out upon Olivier’s sophistry and his indulgence of hateful things and people. Olivier would smile: he knew the utter absence of illusion that lay behind his indulgence: he knew that Christophe believed in many more things than he did, and had a greater power of acceptance! But Christophe would look neither to the right hand nor the left, but went straight ahead. He was especially angry with Parisian “kindness.”
“Their great argument, of which they are so proud, in favor of ‘pardoning’ rascals, is,” he would say, “that all rascals are sufficiently unhappy in their wickedness, or that they are irresponsible or diseased…. In the first place, it is not true that those who do evil are unhappy. That’s a moral idea in action, a silly melodramatic idea, stupid, empty optimism, such as you find in Scribe and Capus,–(Scribe and Capus, your Parisian great men, artists of whom your pleasure-seeking, vulgar society is worthy, childish hypocrites, too cowardly to face their own ugliness).–It is quite possible for a rascal to be a happy man. He has every chance of being so. And as for his irresponsibility, that is an idiotic idea. Do have the courage to face the fact that Nature does not care a rap about good and evil, and is so far malevolent that a man may easily be a criminal and yet perfectly sound in mind and body. Virtue is not a natural thing. It is the work of man. It is his duty to defend it. Human society has been built up by a few men who were stronger and greater than the rest. It is their duty to see that the work of so many ages of frightful struggles is not spoiled by the cowardly rabble.”
At bottom there was no great difference between these ideas and Olivier’s: but, by a secret instinct for balance and proportion, he was never so dilettante as when he heard provocative words thrown out.
“Don’t get so excited, my friend,” he would say to Christophe. “Let the world hug its vices. Like the friends in the ‘Decameron,’ let us breathe in peace the balmy air of the gardens of thought, while under the cypress-hill and the tall, shady pines, twined about with roses, Florence is devastated by the black plague.”
He would amuse himself for days together by pulling to pieces art, science, philosophy, to find their hidden wheels: so he came by a sort of Pyrrhonism, in which everything that was became only a figment of the mind, a castle in the air, which had not even the excuse of the geometric symbols, of being necessary to the mind. Christophe would rage against his pulling the machine to pieces:
“It was going quite well: you’ll probably break it. Then how will you be better off? What are you trying to prove? That nothing is nothing? Good Lord! I know that. It is because nothingness creeps in upon us from every side that we fight. Nothing exists? I exist. There’s no reason for doing anything? I’m doing what I can. If people like death, let them die! For my part, I’m alive, and I’m going to live. My life is in one scale of the balance, my mind and thought in the other…. To hell with thought!”
He would fly off with his usual violence, and in their argument he would say things that hurt. Hardly had he said them than he was sorry. He would long to withdraw them: but the harm was done. Olivier was very sensitive: his skin was easily barked: a harsh word, especially if it came from some one he loved, hurt him terribly. He was too proud to say anything, and would retire into himself. And he would see in his friend those sudden flashes of unconscious egoism which appear in every great artist. Sometimes he would feel that his life was no great thing to Christophe compared with a beautiful piece of music:–(Christophe hardly troubled to disguise the fact).–He would understand and see that Christophe was right: but it made him sad.
And then there were in Christophe’s nature all sorts of disordered elements which eluded Olivier and made him uneasy. He used to have sudden fits of a freakish and terrible humor. For days together he would not speak: or he would break out in diabolically malicious moods and try deliberately to hurt. Sometimes he would disappear altogether and be seen no more for the rest of the day and part of the night. Once he stayed away for two whole days. God knows what he was up to! He was not very clear about it himself…. The truth was that his powerful nature, shut up in that narrow life, and those small rooms, as in a hen-coop, every now and then reached bursting-point. His friend’s calmness maddened him: then he would long to hurt him, to hurt some one. He would have to rush away, and wear himself out. He would go striding through the streets of Paris and the outskirts in the vague quest of adventure, which sometimes he found: and he would not have been sorry to meet with some rough encounter which would have given him the opportunity of expending some of his superfluous energy in a brawl…. It was hard for Olivier, with his poor health and weakness of body, to understand. Christophe was not much nearer understanding it. He would wake up from his aberrations as from an exhausting dream,–a little uneasy and ashamed of what he had been doing and might yet do. But when the fit of madness was over he would feel like a great sky washed by the storm, purged of every taint, serene, and sovereign of his soul. He would be more tender than ever with Olivier, and bitterly sorry for having hurt him. He would give up trying to account for their little quarrels. The wrong was not always on his side: but he would take all the blame upon himself, and put it down to his unjust passion for being right; and he would think it better to be wrong with his friend than to be right, if right were not on his side.
Their misunderstandings were especially grievous when they occurred in the evening, so that the two friends had to spend the night in disunion, which meant that both of them were morally upset. Christophe would get up and scribble a note and slip it under Olivier’s door: and next day as soon as he woke up he would beg his pardon. Sometimes, even, he would knock at his door in the middle of the night: he could not bear to wait for the day to come before he humbled himself. As a rule, Olivier would be just as unable to sleep. He knew that Christophe loved him, and had not wished to hurt him: but he wanted to hear him say so. Christophe would say so, and then the whole thing would be forgotten. Then they would be pacified. Delightful state! How well they would sleep for the rest of the night!
“Ah!” Olivier would sigh. “How difficult it is to understand each other!”
“But is it necessary always to understand each other?” Christophe would ask. “I give it up. We only need love each other.”
All these petty quarrels which, with anxious tenderness, they would at once find ways of mending, made them almost dearer to each other than before. When they were hotly arguing Antoinette would appear in Olivier’s eyes. The two friends would pay each other womanish attentions. Christophe never let Olivier’s birthday go by without celebrating it by dedicating a composition to him, or by the gift of flowers, or a cake, or a little present, bought Heaven knows how!–(for they often had no money in the house)–Olivier would tire his eyes out with copying out Christophe’s scores at night and by stealth.
Misunderstandings between friends are never very serious so long as a third party does not come between them.–But that was bound to happen: there are too many people in this world ready to meddle in the affairs of others and make mischief between them.
* * * * *
Olivier knew the Stevens, whom Christophe rarely visited, and he too had been attracted by Colette. The reason why Christophe had not met him in the girl’s little court was that just at that time Olivier was suffering from his sister’s death, and had shut himself up with his grief and saw no one. Colette, on her part, did not go out of her way to see him: she liked Olivier, but she did not like unhappy people: she used to declare that she was so sensitive that she could not bear the sight of sorrow: she waited until Olivier’s sorrow was over before she remembered his existence. When she heard that he seemed to be himself again, and that there was no danger of infection, she made bold to beckon him to her. Olivier did not need much inducement to go. He was shy but he liked society, and he was easily led: and he had a weakness for Colette. When he told Christophe of his intention of going back to her, Christophe, who had too much respect for his friend’s liberty to express any adverse opinion, just shrugged his shoulders and said jokingly:
“Go, dear boy, if it amuses you.”
But nothing would have induced him to follow his example. He had made up his mind to have nothing more to do with a coquette like Colette or the world she lived in. Not that he was a misogynist: far from it. He had a very tender feeling for all the young women who worked for their living, the factory-hands, and typists, and Government clerks, who are to be seen every morning, half awake, always a little late, hurrying to their workshops and offices. It seemed to him that a woman was only in possession of all her senses when she was working and struggling for her own individual existence, by earning her daily bread and her independence. And it seemed to him that only then did she possess all her charm, her alert suppleness of movement, the awakening of all her senses, her integrity of life and will. He detested the idle, pleasure-seeking woman, who seemed to him to be only an overfed animal, perpetually in the act of digestion, bored, browsing over unwholesome dreams. Olivier, on the contrary, adored the _far niente_ of women, their charm, like the charm of flowers, living only to be beautiful and to perfume the air about them. He was more of an artist: Christophe was more human. Unlike Colette, Christophe loved other people in proportion as they shared in the suffering of the world. So, between him and them there was a bond of brotherly compassion.
Colette was particularly anxious to see Olivier again, after she heard of his friendship with Christophe: for she was curious to hear the details. She was rather angry with Christophe for the disdainful manner in which he seemed to have forgotten her: and, though she had no desire for revenge,–(it was not worth the trouble: and revenge does mean a certain amount of trouble),–she would have been very glad to pay him out. She was like a cat that bites the hand that strokes it. She had an ingratiating way with her, and she had no difficulty in getting Olivier to talk. Nobody could be more clear-sighted than he, or less easily taken in by people, when he was away from them: but nobody could be more naively confiding than he when he was with a woman whose eyes smiled kindly at him. Colette displayed so genuine an interest in his friendship with Christophe that he went so far as to tell her the whole story, and even about certain of their amicable misunderstandings, which, at a distance, seemed amusing, and he took the whole blame for them on himself. He also confided to Colette Christophe’s artistic projects, and also some of his opinions–which were not altogether flattering–concerning France and the French. Nothing that he told her was of any great importance in itself, but Colette repeated it all at once, and adapted it partly to make the story more spicy, and partly to satisfy her secret feeling of malice against Christophe. And as the first person to receive her confidence was naturally her inseparable Lucien Levy-Coeur, who had no reason for keeping it secret, the story went the rounds, and was embellished by the way: a note of ironic pity for Olivier, who was represented as a victim, was introduced, and he cut rather a sorry figure. It seemed unlikely that the story could be very interesting to anybody, since the heroes of it were very little known: but a Parisian takes an interest in everything that does not concern him. So much so, that one day Christophe heard the story from the lips of Madame Roussin. She met him one day at a concert, and asked him if it were true that he had quarreled with that poor Olivier Jeannin: and she asked about his work, and alluded to things which he believed were known only to himself and Olivier. And when he asked her how she had come by her information, she said she had had it from Lucien Levy-Coeur, who had had it direct from Olivier.
The blow overwhelmed Christophe. Violent and uncritical as he was, it never occurred to him to think how utterly fantastic the story was: he only saw one thing: his secrets which he had confided to Olivier had been betrayed–betrayed to Lucien Levy-Coeur. He could not stay to the end of the concert: he left the hall at once. Around him all was blank and dark. In the street he narrowly escaped being run over. He said to himself over and over again: “My friend has betrayed me!…”
Olivier was with Colette. Christophe locked the door of his room, so that when Olivier came in he could not have his usual talk with him. He heard him come in a few moments later and try to open the door, and whisper “Good-night” through the keyhole: he did not stir. He was sitting on his bed in the dark, holding his head in his hands, and saying over and over again: “My friend has betrayed me!…”: and he stayed like that half through the night. Then he felt how dearly he loved Olivier: for he was not angry with him for having betrayed him: he only suffered. Those whom we love have absolute rights over us, even the right to cease loving us. We cannot bear them any ill-will; we can only be angry with ourselves for being so unworthy of love that it must desert us. There is mortal anguish in such a state of mind–anguish which destroys the will to live.
Next morning, when he saw Olivier, he did not tell him anything: he so detested the idea of reproaching him,–reproaching him for having abused his confidence and flung his secrets into the enemy’s maw,–that he could not find a single word to say to him. But his face said what he could not speak: his expression was icy and hostile. Olivier was struck dumb: he could not understand it. He tried timidly to discover what Christophe had against him. Christophe turned away from him brutally, and made no reply. Olivier was hurt in his turn, and said no more, and gulped down his distress in silence. They did not see each other again that day.
Even if Olivier had made him suffer a thousand times more, Christophe would never have done anything to avenge himself, and he would have done hardly anything to defend himself: Olivier was sacred to him. But it was necessary that the indignation he felt should be expended upon some one: and since that some one could not be Olivier, it was Lucien Levy-Coeur. With his usual passionate injustice he put upon him the responsibility for the ill-doing which he attributed to Olivier: and he suffered intolerable pangs of jealousy in the thought that such a man as that could have robbed him of his friend’s affection, just as he had previously ousted him from his friendship with Colette Stevens. To bring his exasperation to a head, that very day he happened to see an article by Lucien Levy-Coeur on a performance of _Fidelio_. In it he spoke of Beethoven in a bantering way, and poked fun at his heroine. Christophe was as alive as anybody to the absurdities of the opera, and even to certain mistakes in the music. He had not always displayed an exaggerated respect for the acknowledged master himself. But he set no store by always agreeing with his own opinions, nor had he any desire to be Frenchily logical. He was one of those men who are quite ready to admit the faults of their friends, but cannot bear anybody else to do so. And, besides, it was one thing to criticise a great artist, however bitterly, from a passionate faith in art, and even–(one may say)–from an uncompromising love for his fame and intolerance of anything mediocre in his work,–and another thing, as Lucien Levy-Coeur did, only to use such criticism to flatter the baseness of the public, and to make the gallery laugh, by an exhibition of wit at the expense of a great man. Again, free though Christophe was in his judgments, there had always been a certain sort of music which he had tacitly left alone and shielded: music which was not to be tampered with: that music, which was higher and better than music, the music of an absolutely pure soul, a great health-giving soul, to which a man could turn for consolation, strength, and hope. Beethoven’s music was in the category. To see a puppy like Levy-Coeur insulting Beethoven made him blind with anger. It was no longer a question of art, but a question of honor; everything that makes life rare, love, heroism, passionate virtue, the good human longing for self-sacrifice, was at stake. The Godhead itself was imperiled! There was no room for argument It is as impossible to suffer that to be besmirched as to hear the woman you respect and love insulted: there is but one thing to do, to hate and kill…. What is there to say when the insulting blackguard was, of all men, the one whom Christophe most despised?
And, as luck would have it, that very evening the two men came face to face.
* * * * *
To avoid being left alone with Olivier, contrary to his habit, Christophe went to an At Home at the Roussins’. He was asked to play. He consented unwillingly. However, after a moment or two he became absorbed in the music he was playing, until, glancing up, he saw Lucien Levy-Coeur standing in a little group, watching him with an ironical stare. He stopped short, in the middle of a bar: he got up and turned away from the piano. There was an awkward silence. Madame Roussin came up to Christophe in her surprise and smiled forcedly; and, very cautiously,–for she was not sure whether the piece was finished or not,–she asked him:
“Won’t you go on, Monsieur Krafft?”
“I’ve finished,” he replied curtly.
He had hardly said it than he became conscious of his rudeness; but, instead of making him more restrained, it only excited him the more. He paid no heed to the amused attention of his auditors, but went and sat in a corner of the room from which he could follow Lucien Levy-Coeur’s movements. His neighbor, an old general, with a pinkish, sleepy face, light-blue eyes, and a childish expression, thought it incumbent on him to compliment him on the originality of his music. Christophe bowed irritably, and growled out a few inarticulate sounds. The general went on talking with effusive politeness and a gentle, meaningless smile: and he wanted Christophe to explain how he could play such a long piece of music from memory. Christophe fidgeted impatiently, and thought wildly of knocking the old gentleman off the sofa. He wanted to hear what Lucien Levy-Coeur was saying: he was waiting for an excuse for attacking him. For some moments past he had been conscious that he was going to make a fool of himself: but no power on earth could have kept him from it.–Lucien Levy-Coeur, in his high falsetto voice, was explaining the aims and secret thoughts of great artists to a circle of ladies. During a moment of silence Christophe heard him talking about the friendship of Wagner and King Ludwig, with all sorts of nasty innuendoes.
“Stop!” he shouted, bringing his fist down on the table by his side.
Everybody turned in amazement. Lucien Levy-Coeur met Christophe’s eyes and paled a little, and said:
“Were you speaking to me?”
“You hound!… Yes,” said Christophe.
He sprang to his feet.
“You soil and sully everything that is great in the world,” he went on furiously. “There’s the door! Get out, you cur, or I’ll fling you through the window!”
He moved towards him. The ladies moved aside screaming. There was a moment of general confusion. Christophe was surrounded at once. Lucien Levy-Coeur had half risen to his feet: then he resumed his careless attitude in his chair. He called a servant who was passing and gave him a card: and he went on with his remarks as though nothing had happened: but his eyelids were twitching nervously, and his eyes blinked as he looked this way and that to see how people had taken it. Roussin had taken his stand in front of Christophe, and he took him by the lapel of his coat and urged him in the direction of the door. Christophe hung his head in his anger and shame, and his eyes saw nothing but the wide expanse of shirt-front, and kept on counting the diamond studs: and he could feel the big man’s breath on his cheek.
“Come, come, my dear fellow!” said Roussin. “What’s the matter with you? Where are your manners? Control yourself! Do you know where you are? Come, come, are you mad?”
“I’m damned if I ever set foot in your house again!” said Christophe, breaking free: and he reached the door.
The people prudently made way for him. In the cloak-room a servant held out a salver. It contained Lucien Levy-Coeur’s card. He took it without understanding what it meant, and read it aloud: then, suddenly, snorting with rage, he fumbled in his pockets: mixed up with a varied assortment of things, he pulled out three or four crumpled dirty cards:
“There! There!” he said, flinging them on the salver so violently that one of them fell to the ground.
He left the house.
* * * * *
Olivier knew nothing about it. Christophe chose as his witnesses the first men of his acquaintance who turned up, the musical critic, Theophile Goujart, and a German, Doctor Barth, an honorary lecturer in a Swiss University, whom he had met one night in a cafe; he had made friends with him, though they had little in common: but they could talk to each other about Germany. After conferring with Lucien Levy-Coeur’s witnesses, pistols were chosen. Christophe was absolutely ignorant about the use of arms, and Goujart told him it would not be a bad thing for him to go and have a few lessons: but Christophe refused, and while he was waiting for the day to come went on with his work.
But his mind was distracted. He had a fixed idea, of which he was dimly conscious, while it kept buzzing in his head like a bad dream…. “It was unpleasant, yes, very unpleasant…. What was unpleasant?–Oh! the duel to-morrow…. Just a joke! Nobody is ever hurt…. But it was possible…. Well, then, afterwards?… Afterwards, that was it, afterwards…. A cock of the finger by that swine who hates me may wipe out my life…. So be it!…–Yes, to-morrow, in a day or two, I may be lying in the loathsome soil of Paris….–Bah! Here or anywhere, what does it matter!… Oh! Lord: I’m not going to play the coward!–No, but it would be monstrous to waste the mighty world of ideas that I feel springing to life in me for a moment’s folly…. What rot it is, these modern duels in which they try to equalize the chances of the two opponents! That’s a fine sort of equality that sets the same value on the life of a mountebank as on mine! Why don’t they let us go for each other with fists and cudgels? There’d be some pleasure in that. But this cold-blooded shooting!… And, of course, he knows how to shoot, and I have never had a pistol in my hand…. They are right: I must learn…. He’ll try to kill me. I’ll kill him.”
He went out. There was a range a few yards away from the house. Christophe asked for a pistol, and had it explained how he ought to hold it. With his first shot he almost killed his instructor: he went on with a second and a third, and fared no better: he lost patience, and went from bad to worse. A few young men were standing by watching and laughing. He paid no heed to them. With his German persistency he went on trying, and was so indifferent to their laughter and so determined to succeed that, as always happens, his blundering patience roused interest, and one of the spectators gave him advice. In spite of his usual violence he listened to everything with childlike docility; he managed to control his nerves, which were making his hand tremble: he stiffened himself and knit his brows: the sweat was pouring down his cheeks: he said not a word: but every now and then he would give way to a gust of anger, and then go on shooting. He stayed there for a couple of hours. At the end of that time he hit the bull’s-eye. Few things could have been more absorbing than the sight of such a power of will mastering an awkward and rebellious body. It inspired respect. Some of those who had scoffed at the outset had gone, and the others were silenced one by one, and had not been able to tear themselves away. They took off their hats to Christophe when he went away.
When he reached home Christophe found his friend Mooch waiting anxiously. Mooch had heard of the quarrel, and had come at once: he wanted to know how it had originated. In spite of Christophe’s reticence and desire not to attach any blame to Olivier, he guessed the reason. He was very cool-headed, and knew both the friends, and had no doubt of Olivier’s innocence of the treachery ascribed to him. He looked into the matter, and had no difficulty in finding out that the whole trouble arose from the scandal-mongering of Colette and Lucien Levy-Coeur. He rushed back with his evidence to Christophe, thinking that he could in that way prevent the duel. But the result was exactly the opposite of what he expected: Christophe was only the more rancorous against Levy-Coeur when he learned that it was through him that he had come to doubt his friend. To get rid of Mooch, who kept on imploring him not to fight, he promised him everything he asked. But he had made up his mind. He was quite happy now: he was going to fight for Olivier, not for himself!
A remark made by one of the seconds as the carriage was going along a road through the woods suddenly caught Christophe’s attention. He tried to find out what they were thinking, and saw how little they really cared about him. Professor Barth was wondering when the affair would be over, and whether he would be back in time to finish a piece of work he had begun on the manuscripts in the _Bibliotheque Nationale_. Of Christophe’s three companions, he was the most interested in the result of the encounter as a matter of German national pride. Goujart paid no attention either to Christophe or the other German, but discussed certain scabrous subjects in connection with the coarser branches of physiology with Dr. Jullien, a young physician from Toulouse, who had recently come to live next door to Christophe, and occasionally borrowed his spirit-lamp, or his umbrella, or his coffee-cups, which he invariably returned broken. In return he gave him free consultations, tried medicines on him, and laughed at his simplicity. Under his impassive manner, that would have well become a Castilian hidalgo, there was a perpetual love of teasing. He was highly delighted with the adventure of the duel, which struck him as sheer burlesque: and he was amusing himself with fancying the mess that Christophe would make of it. He thought it a great joke to be driving through the woods at the expense of good old Krafft.–That, clearly, was what was in the minds of the trio: they regarded it as a jolly excursion which cost them nothing. Not one of them attached the least importance to the duel. But, on the other hand, they were just as calmly prepared for anything that might come of it.
They reached the appointed spot before the others. It was a little inn in the heart of the forest. It was a pleasure-resort, more or less unclean, to which Parisians used to resort to cleanse their honor when the dirt on it became too apparent. The hedges were bright with the pure flowers of the eglantine. In the shade of the bronze-leaved oak-trees there were rows of little tables. At one of these tables were seated three bicyclists: a painted woman, in knickerbockers, with black socks: and two men in flannels, who were stupefied by the heat, and every now and then gave out growls and grunts as though they had forgotten how to speak.
The arrival of the carriage produced a little buzz of excitement in the inn. Goujart, who knew the house and the people of old, declared that he would look after everything. Barth dragged Christophe into an arbor and ordered beer. The air was deliciously warm and soft, and resounding with the buzzing of bees. Christophe forgot why he had come. Barth emptied the bottle, and said, after a short silence:
“I know what I’ll do.”
He drank and went on:
“I shall have plenty of time: I’ll go on to Versailles when it’s all over.”
Goujart was heard haggling with the landlady over the price of the dueling-ground. Jullien had not been wasting his time: as he passed near the bicyclists he broke into noisy and ecstatic comment on the woman’s bare legs: and there was exchanged a perfect deluge of filthy epithets in which Jullien did not come off worst. Barth said in a whisper:
“The French are a low-minded lot. Brother, I drink to your victory.”
He clinked his glass against Christophe’s. Christophe was dreaming: scraps of music were floating in his mind, mingled with the harmonious humming of insects. He was very sleepy.
The wheels of another carriage crunched over the gravel of the drive. Christophe saw Lucien Levy-Coeur’s pale face, with its inevitable smile: and his anger leaped up in him. He got up, and Barth followed him.
Levy-Coeur, with his neck swathed in a high stock, was dressed with a scrupulous care which was strikingly in contrast with his adversary’s untidiness. He was followed by Count Bloch, a sportsman well known for his mistresses, his collection of old pyxes, and his ultra-Royalist opinions,–Leon Mouey, another man of fashion, who had reached his position as Deputy through literature, and was a writer from political ambition: he was young, bald, clean-shaven, with a lean bilious face: he had a long nose, round eyes, and a head like a bird’s,–and Dr. Emmanuel, a fine type of Semite, well-meaning and cold, a member of the Academy of Medicine, a chief-surgeon in a hospital, famous for a number of scientific books, and the medical skepticism which made him listen with ironic pity to the plaints of his patients without making the least attempt to cure them.
The newcomers saluted the other three courteously. Christophe barely responded, but was annoyed by the eagerness and the exaggerated politeness with which they treated Levy-Coeur’s seconds. Jullien knew Emmanuel, and Goujart knew Mouey, and they approached them obsequiously smiling. Mouey greeted them with cold politeness and Emmanuel jocularly and without ceremony. As for Count Bloch, he stayed by Levy-Coeur, and with a rapid glance he took in the condition of the clothes and linen of the three men of the opposing camp, and, hardly opening his lips, passed abrupt humorous comment on them with, his friend,–and both of them stood calm and correct.
Lucien Levy-Coeur stood at his ease waiting for Count Bloch, who had the ordering of the duel, to give the signal. He regarded the affair as a mere formality. He was an excellent shot, and was fully aware of his adversary’s want of skill. He would not be foolish enough to make use of his advantage and hit him, always supposing, as was not very probable, that the seconds did not take good care that no harm came of the encounter: for he knew that nothing is so stupid as to let an enemy appear to be a victim, when a much surer and better method is to wipe him out of existence without any fuss being made. But Christophe stood waiting, stripped to his shirt, which was open to reveal his thick neck, while his sleeves were rolled up to show his strong wrists, head down, with his eyes glaring at Levy-Coeur: he stood taut, with murder written implacably on every feature: and Count Bloch, who watched him carefully, thought what a good thing it was that civilization had as far as possible suppressed the risks of fighting.
After both men had fired, of course without result, the seconds hurried forward and congratulated the adversaries. Honor was satisfied.–Not so Christophe. He stayed there, pistol in hand, unable to believe that it was all over. He was quite ready to repeat his performance at the range the evening before, and go on shooting until one or other of them had hit the target. When he heard Goujart proposing that he should shake hands with his adversary, who advanced chivalrously towards him with his perpetual smile, he was exasperated by the pretense of the whole thing. Angrily he hurled his pistol away, pushed Goujart aside, and flung himself upon Lucien Levy-Coeur. They were hard put to it to keep him from going on with the fight with his fists.
The seconds intervened while Levy-Coeur escaped. Christophe broke away from them, and, without listening to their laughing expostulation, he strode along in the direction of the forest, talking loudly and gesticulating wildly. He did not even notice that he had left his hat and coat on the dueling-ground. He plunged into the woods. He heard his seconds laughing and calling him: then they tired of it, and did not worry about him any more. Very soon he heard the wheels of the carriages rumbling away and away, and knew that they had gone. He was left alone among the silent trees. His fury had subsided. He flung himself down on the ground and sprawled on the grass.
Shortly afterwards Mooch arrived at the inn. He had been pursuing Christophe since the early morning. He was told that his friend was in the woods, and went to look for him. He beat all the thickets, and awoke all the echoes, and was going away in despair when he heard him singing: he found his way by the voice, and at last came upon him in a little clearing with his arms and legs in the air, rolling about like a young calf. When Christophe saw him he shouted merrily, called him “dear old Moloch,” and told him how he had shot his adversary full of holes until he was like a sieve: he made him tuck in his tuppenny, and then join him in a game of leap-frog: and when he jumped over him he gave him a terrific thump. Mooch was not very good at it, but he enjoyed the game almost as much as Christophe.–They returned to the inn arm-in-arm, and caught the train back to Paris at the nearest station.
Olivier knew nothing of what had happened. He was surprised at Christophe’s tenderness: he could not understand his sudden change. It was not until the next day, when he saw the newspapers, that he knew that Christophe had fought a duel. It made him almost ill to think of the danger that Christophe had run. He wanted to know why the duel had been fought. Christophe refused to tell him anything. When he was pressed he said with a laugh:
“It was for you.”
Olivier could not get a word more out of him. Mooch told him all about it. Olivier was horrified, quarreled with Colette, and begged Christophe to forgive his imprudence. Christophe was incorrigible, and quoted for his benefit an old French saying, which he adapted so as to infuriate poor Mooch, who was present to share in the happiness of the friends:
“My dear boy, let this teach you to be careful….
“_From an idle chattering girl,
From a wheedling, hypocritical Jew, From a painted friend,
From a familiar foe,
And from flat wine,
Libera Nos, Domine!_”
Their friendship was re-established. The danger of losing it, which had come so near, made it only the more dear. Their small misunderstandings had vanished: the very differences between them made them more attractive to each other. In his own soul Christophe embraced the souls of the two countries, harmoniously united. He felt that his heart was rich and full: and, as usual with him, his abundant happiness expressed itself in a flow of music.
Olivier marveled at it. Being too critical in mind, he was never far from believing that music, which he adored, had said its last word. He was haunted by the morbid idea that decadence must inevitably succeed a certain degree of progress: and he trembled lest the lovely art, which made him love life, should stop short, and dry up, and disappear into the ground. Christophe would scoff at such pusillanimous ideas. In a spirit of contradiction he would pretend that nothing had been done before he appeared on the scene, and that everything remained to be done. Olivier would instance French music, which seemed to have reached a point of perfection and ultimate civilization beyond which there could not possibly be anything. Christophe would shrug his shoulders:
“French music?… There has never been any…. And yet you have such fine things to do in the world! You can’t really be musicians, or you would have discovered that. Ah! if only I were a Frenchman!…”
And he would set out all the things that a Frenchman might turn into music:
“You involve yourselves in forms which do not suit you, and you do nothing at all with those which are admirably fitted for your use. You are a people of elegance, polite poetry, beautiful gestures, beautiful walking movements, beautiful attitudes, fashion, clothes, and you never write ballets nowadays, though you ought to be able to create an inimitable art of poetic dancing….–You are a people of laughter and comedy, and you never write comic operas, or else you leave it to minor musicians, the confectioners of music. Ah! if I were a Frenchman I would set Rabelais to music, I would write comic epics….–You are a people of story-tellers, and you never write novels in music: (for I don’t count the feuilletons of Ghistave Charpentier). You make no use of your gift of psychological analysis, your insight into character. Ah! if I were a Frenchman I would give you portraits in music…. (Would you like me to sketch the girl sitting in the garden under the lilac?)…. I would write you Stendhal for a string quartet….–You are the greatest democracy in Europe, and you have no theater for the people, no music for the people. Ah! if I were a Frenchman, I would set your Revolution to music: the 14th July, the 10th August, Valmy, the Federation, I would express the people in music! Not in the false form of Wagnerian declamation. I want symphonies, choruses, dances. Not speeches! I’m sick of them. There’s no reason why people should always be talking in a music drama! Bother the words! Paint in bold strokes, in vast symphonies with choruses, immense landscapes in music, Homeric and Biblical epics, fire, earth, water, and sky, all bright and shining, the fever which makes hearts burn, the stirring of the instincts and destinies of a race, the triumph of Rhythm, the emperor of the world, who enslaves thousands of men, and hurls armies down to death…. Music everywhere, music in everything! If you were musicians you would have music for every one of your public holidays, for your official ceremonies, for the trades unions, for the student associations, for your family festivals…. But, above all, above all, if you were musicians, you would make pure music, music which has no definite meaning, music which has no definite use, save only to give warmth, and air, and life. Make sunlight for yourselves! _Sat prata_…. (What is that in Latin?)…. There has been rain enough. Your music gives me a cold. One can’t see in it: light your lanterns…. You complain of the Italian _porcherie_, who invade your theaters and conquer the public, and turn you out of your own house? It is your own fault! The public are sick of your crepuscular art, your harmonized neurasthenia, your contrapuntal pedantry. The public goes where it can find life, however coarse and gross. Why do you run away from life? Your Debussy is a bad man, however great he may be as an artist. He aids and abets you in your torpor. You want roughly waking up.”
“What about Strauss?”
“No better. Strauss would finish you off. You need the digestion of my fellow-countrymen to be able to bear such immoderate drinking. And even they cannot bear it…. Strauss’s _Salome_!… A masterpiece…. I should not like to have written it…. I think of my old grandfather and uncle Gottfried, and with what respect and loving tenderness they used to talk to me about the lovely art of sound!… But to have the handling of such divine powers, and to turn them to such uses!… A flaming, consuming meteor! An Isolde, who is a Jewish prostitute. Bestial and mournful lust. The frenzy of murder, pillage, incest, and untrammeled instincts which is stirring in the depths of German decadence…. And, on the other hand, the spasm of a voluptuous and melancholy suicide, the death-rattle which sounds through your French decadence…. On the one hand, the beast: on the other, the prey. Where is man?… Your Debussy is the genius of good taste: Strauss is the genius of bad taste. Debussy is rather insipid. But Strauss is very unpleasant. One is a silvery thread of stagnant water, losing itself in the reeds, and giving off an unhealthy aroma. The other is a mighty muddy flood…. Ah! the musty base Italianism and neo-Meyerbeerism, the filthy masses of sentiment which are borne on by the torrent!… An odious masterpiece!… Salome, the daughter of Ysolde…. And whose mother will Salome be in her turn?”
“Yes,” said Olivier, “I wish we could jump fifty years. This headlong gallop towards the precipice must end one way or another: either the horse must stop or fall. Then we shall breathe again. Thank Heaven, the earth will not cease to flower, nor the sky to give light, with or without music! What have we to do with an art so inhuman!… The West is burning away…. Soon…. Very soon…. I see other stars arising in the furthest depths of the East.”
“Bother the East!” said Christophe. “The West has not said its last word yet. Do you think I am going to abdicate? I have enough to say to keep you going for centuries. Hurrah for life! Hurrah for joy! Hurrah for the courage which drives us on to struggle with our destiny! Hurrah for love which maketh the heart big! Hurrah for friendship which rekindles our faith,–friendship, a sweeter thing than love! Hurrah for the day! Hurrah for the night! Glory be to the sun! _Laus Deo_, the God of joy, the God of dreams and actions, the God who created music! Hosannah!…”
With that he sat down at his desk and wrote down everything that was in his head, without another thought for what he had been saying.
* * * * *
At that time Christophe was in a condition in which all the elements of his life were perfectly balanced. He did not bother his head with esthetic discussions as to the value of this or that musical form, nor with reasoned attempts to create a new form: he did not even have to cast about for subjects for translation into music. One thing was as good as another. The flood of music welled forth without Christophe knowing exactly what feeling he was expressing. He was happy: that was all: happy in expanding, happy in having expanded, happy in feeling within himself the pulse of universal life.
His fullness of joy was communicated to those about him.
The house with its closed garden was too small for him. He had the view out over the garden of the neighboring convent with the solitude of its great avenues and century-old trees: but it was too good to last. In front of Christophe’s windows they were building a six-story house, which shut out the view and completely hemmed him in. In addition, he had the pleasure of hearing the creaking of pulleys, the chipping of stones, the hammering of nails, all day long from morning to night. Among the workmen he found his old friend the slater, whose acquaintance he had made on the roof. They made signs to each other, and once, when he met him in the street, he took the man to a wineshop, and they drank together, much to the surprise of Olivier, who was a little scandalized. He found the man’s drollery and unfailing good-humor very entertaining, but did not curse him any the less, with his troop of workmen and stupid idiots who were raising a barricade in front of the house and robbing him of air and light. Olivier did not complain much: he could quite easily adapt himself to a limited horizon: he was like the stove of Descartes, from which the suppressed ideas darted upward to the free sky. But Christophe needed more air. Shut up in that confined space, he avenged himself by expanding into the lives of those about him. He drank in their inmost life, and turned it into music. Olivier used to tell him that he looked like a lover.
“If I were in love,” Christophe would reply, “I should see nothing, love nothing, be interested in nothing outside my love.”
“What is the matter with you, then?”
“I’m very well. I’m hungry.”
“Lucky Christophe!” Olivier would sigh. “I wish you could hand a little of your appetite over to us.”
Health, like sickness, is contagious. The first to feel the benefit of Christophe’s vitality was naturally Olivier. Vitality was what he most lacked. He retired from the world because its vulgarity revolted him. Brilliantly clever though he was, and in spite of his exceptional artistic gifts, he was too delicate to be a great artist. Great artists do not feel disgust: the first law for every healthy being is to live: and that law is even more imperative for a man of genius: for such a man lives more. Olivier fled from life: he drifted along in a world of poetic fictions that had no body, no flesh and blood, no relation to reality. He was one of those literary men who, in quest of beauty, have to go outside time, into the days that are no more, or the days that have never been. As though the wine of life were not as intoxicating, and its vintages as rich nowadays as ever they were! But men who are weary in soul recoil from direct contact with life: they can only bear to see it through the veil of visions spun by the backward movement of time, and hear it in the echo which sends back and distorts the dead words of those who were once alive.–Christophe’s friendship gradually dragged Olivier out of this Limbo of art. The sun’s rays pierced through to the innermost recesses of his soul in which he was languishing.
* * * * *
Elsberger, the engineer, also succumbed to Christophe’s contagious optimism. It was not shown in any change in his habits: they were too inveterate: and it was too much to expect him to become enterprising enough to leave France and go and seek his fortune elsewhere. But he was shaken out of his apathy: he recovered his taste for research, and reading, and the scientific work which he had long neglected. He would have been much astonished had he been told that Christophe had something to do with his new interest in his work: and certainly no one would have been more surprised than Christophe.
* * * * *
But of all the inhabitants of the house, Christophe was the soonest intimate with the little couple on the second floor. More than once as he passed their door he had stopped to listen to the sound of the piano which Madame Arnaud used to play quite well when she was alone. Then he gave them tickets for his concert, for which they thanked him effusively. And after that he used to go and sit with them occasionally in the evening. He had never heard Madame Arnaud playing again: she was too shy to play in company: and even when she was alone, now that she knew she could be heard on the stairs, she kept the soft pedal down. But Christophe used to play to them, and they would talk about it for hours together. The Arnauds used to speak of music with such eagerness and freshness of feeling that he was enchanted with them. He had not thought it possible for French people to care so much for music.
“That,” Olivier would say, “is because you have only come across musicians.”
“I’m perfectly aware,” Christophe would reply, “that professed musicians are the very people who care least for music: but you can’t make me believe that there are many people like you in France.”
“A few thousands at any rate.”
“I suppose it’s an epidemic, the latest fashion.”
“It is not a matter of fashion,” said Arnaud. “_He who does not rejoice to hear a sweet accord of instruments, or the sweetness of the natural voice, and is not moved by it, and does not tremble from head to foot with its sweet ravishment, and is not taken completely out of himself, does thereby show himself to have a twisted, vicious, and depraved soul, and of such an one we should beware as of a man ill-born…._”
“I know that,” said Christophe. “It is my friend Shakespeare.”
“No,” said Arnaud gently. “It is a Frenchman who lived before him, Ronsard. That will show you that, if it is the fashion in France to care for music, it is no new thing.”
But what astonished Christophe was not so much that people in France should care for music, as that almost without exception they cared for the same music as the people in Germany. In the world of Parisian snobs and artists, in which he had moved at first, it had been the mode to treat the German masters as distinguished foreigners, by all means to be admired, but to be kept at a distance: they were always ready to poke fun at the dullness of a Gluck, and the barbarity of a Wagner: against them they set up the subtlety of the French composers. And in the end Christophe had begun to wonder whether a Frenchman could have the least understanding of German music, to judge by the way it was rendered in France. Only a short time before he had come away perfectly scandalized from a performance of an opera of Gluck’s: the ingenious Parisians had taken it into their heads to deck the old fellow up, and cover him with ribbons, and pad out his rhythms, and bedizen his music with, impressionistic settings, and charming little dancing girls, forward and wanton…. Poor Gluck! There was nothing left of his eloquent and sublime feeling, his moral purity, his naked sorrow. Was it that the French could not understand these things?–And now Christophe could see how deeply and tenderly his new friends loved the very inmost quality of the Germanic spirit, and the old German _lieder_, and the German classics. And he asked them if it was not the fact that the great Germans were as foreigners to them, and that a Frenchman could only really love the artists of his own nationality.
“Not at all!” they protested. “It is only the critics who take upon themselves to speak for us. They always follow the fashion, and they want us to follow it too. But we don’t worry about them any more than they worry about us. They’re funny little people, trying to teach us what is and is not French–us, who are French of the old stock of France!… They come and tell us that our France is in Rameau,–or Racine,–and nowhere else. As though we did not know,–(and thousands like us in the provinces, and in Paris). How often Beethoven, Mozart, and Gluck, have sat with us by the fireside, and watched with us by the bedside of those we love, and shared our troubles, and revived our hopes, and been one of ourselves! If we dared say exactly what we thought, it is much more likely that the French artists, who are set up on a pedestal by our Parisian critics, are strangers among us.”
“The truth is,” said Olivier, “that if there are frontiers in art, they are not so much barriers between races as barriers between classes. I’m not so sure that there is a French art or a German art: but there is certainly one art for the rich and another for the poor. Gluck was a great man of the middle-classes: he belongs to our class. A certain French artist, whose name I won’t mention, is not of our class: though he was of the middle-class by birth, he is ashamed of us, and denies us: and we deny him.”
What Olivier said was true. The better Christophe got to know the French, the more he was struck by the resemblance between the honest men of France and the honest men of Germany. The Arnauds reminded him of dear old Schulz with his pure, disinterested love of art, his forgetfulness of self, his devotion to beauty. And he loved them in memory of Schulz.
* * * * *
At the same time as he realized the absurdity of moral frontiers between the honest men of different nationalities, Christophe began to see the absurdity of the frontiers that lay between the different ideas of honest men of the same nationality. Thanks to him, though without any deliberate effort on his part, the Abbe Corneille and M. Watelet, two men who seemed very far indeed from understanding each other, made friends.