into France. From his studio, surrounded by pictures and statues, rich, happy and at ease, he watched with a paternal smile, his gloomy creations marching in dismal procession across the frontiers of France. Byron replied to him by a cry of grief which made Greece tremble, and suspended "Manfred" over the abyss as if nothingness had been the answer of the hideous enigma, with which he enveloped him.
Pardon me! O, great poets! who are now but ashes and who sleep in peace! Pardon me; you are demi-gods and I am only a child who suffers. But while writing all this I can not help cursing you. Why did you not sing of the perfume of flowers, of the voices of nature, of hope and of love, of the vine and the sun, of the azure heavens and of beauty. You must have understood life, you must have suffered, and the world was crumbling to pieces about you, you wept on its ruins and you despaired; and your mistresses were false; your friends calumniated, your compatriots misunderstood; and your heart was empty; death was in your eyes, and you were the very Colossi of grief. But tell me, you noble Goethe, was there no more consoling voice in the religious murmur of your old German forests? You, for whom beautiful poesy was the sister of science, could you with their aid find in immortal nature no healing plant for the heart of their favorite? You, who were a pantheist, and antique poet of Greece, a lover of sacred forms, could you not put a little honey in the beautiful vases you made; you, who had only to smile and allow the bees to come to your lips? And thou, thou Byron, hadst thou not near Ravenna, under thy orange trees of Italy, under thy beautiful Venetian sky, near thy dear Adriatic, hadst thou not thy well beloved? O, God! I who speak to you and who am only a feeble child, I have perhaps known sorrows that you have never suffered, and yet I believe and I hope, and yet I bless God.
When English and German ideas passed thus over our heads there ensued disgust and mournful silence, followed by a terrible convulsion. For to formulate general ideas is to change saltpeter into powder, and the Homeric brain of the great Goethe had sucked up, as an alembic, all the juice of the forbidden fruit. Those who did not read him did not believe it, knew nothing of it. Poor creatures! The explosion carried them away like grains of dust into the abyss of universal doubt.
It was a degeneration of all things of heaven and of earth that might be termed disenchantment, or if you preferred, despair; as if humanity in lethargy had been pronounced dead by those who held its place. Like a soldier who was asked: "In what do you believe?" and who replied: "In myself." Thus the youth of France, hearing that question, replied: "In nothing."
Then they formed into two camps: on one side the exalted spirits, sufferers, all the expansive souls who had need of the infinite, bowed their heads and wept; they wrapt themselves in unhealthy dreams and there could be seen nothing but broken reeds on an ocean of bitterness. On the other side the men of the flesh remained standing, inflexible in the midst of positive joys, and cared for nothing except to count the money they had acquired. It was only a sob and a burst of laughter, the one coming from the soul, the other from the body.
This is what the soul said:
"Alas! Alas! religion has departed; the clouds of heaven fall in rain; we have no longer either hope or expectation, not even two little pieces of black wood in the shape of a cross before which to clasp our hands. The star of the future is loath to rise; it can not get above the horizon; it is enveloped in clouds, and like the sun in winter its disk is the color of blood, as in '93. There is no more love, no more glory. What heavy darkness over all the earth! And we shall be dead when the day breaks."
This is what the body said:
"Man is here below to satisfy his senses, he has more or less of white or yellow metal to which he owes more or less esteem. To eat, to drink and to sleep, that is life. As for the bonds which exist between men, friendship consists in loaning money; but one rarely has a friend whom he loves enough for that. Kinship determines inheritance; love is an exercise of the body; the only intellectual joy is vanity."
Like the Asiatic plague exhaled from the vapors of the Ganges, frightful despair stalked over the earth. Already Chateaubriand, prince of poesy, wrapping the horrible idol in his pilgrim's mantle, had placed it on a marble altar in the midst of perfumes and holy incense. Already the children were tightening their idle hands and drinking in their bitter cup the poisoned brewage of doubt. Already things were drifting toward the abyss, when the jackals suddenly emerged from the earth. A cadaverous and infected literature which had no form but that of ugliness, began to sprinkle with fetid blood all the monsters of nature.
Who will dare to recount what was passing in the colleges? Men doubted everything: the young men denied everything. The poets sung of despair; the youth came from the schools with serene brow, their faces glowing with health and blasphemy in their mouths. Moreover, the French character, being by nature gay and open, readily assimilated English and German ideas; but hearts too light to struggle and to suffer withered like crushed flowers. Thus the principle of death descended slowly and without shock from the head to the bowels. Instead of having the enthusiasm of evil we had only the negation of the good; instead of despair, insensibility. Children of fifteen seated listlessly under flowering shrubs, conversed for pastime on subjects which would have made shudder with terror the motionless groves of Versailles. The Communion of Christ, the host, those wafers that stand as the eternal symbol of divine love, were used to seal letters; the children spit upon the bread of God.
Happy they who escaped those times! Happy they who passed over the abyss while looking up to Heaven. There are such, doubtless, and they will pity us.
It is unfortunately true that there is in blasphemy a certain discharge of power which solaces the burdened heart. When an atheist, drawing his watch, gave God a quarter of an hour in which to strike him dead, it is certain that it was a quarter of an hour of wrath and of atrocious joy. It was the paroxysm of despair, a nameless appeal to all celestial powers; it was a poor wretched creature squirming under the foot that was crushing him; it was a loud cry of pain. And who knows? In the eyes of Him who sees all things, it was perhaps a prayer.
Thus these youth found employment for their idle powers in a fondness of despair. To scoff at glory, at religion, at love, at all the world, is a great consolation for those who do not know what to do; they mock at themselves and in doing so prove the correctness of their view. And then it is pleasant to believe oneself unhappy when one is only idle and tired. Debauchery, moreover, the first conclusion of the principle of death, is a terrible millstone for grinding the energies.
The rich said: "There is nothing real but riches, all else is a dream; let us enjoy and then let us die." Those of moderate fortune said: "There is nothing real but oblivion, all else is a dream; let us forget and let us die." And the poor said: "There is nothing real but unhappiness, all else is a dream; let us blaspheme and die."
This is too black? It is exaggerated? What do you think of it? Am I a misanthrope? Allow me to make a reflection.
In reading the history of the fall of the Roman Empire, it is impossible to overlook the evil that the Chustions, so admirable in the desert, did the state when they were in power. "When I think," said Montesquieu, "of the profound ignorance into which the Greek clergy plunged the laity, I am obliged to compare them to the Scythians of whom Herodotus speaks, who put out the eyes of their slaves in order that nothing might distract their attention from their work. … No affair of state, no peace, no truce, no negotiation, no marriage could be transacted by any one but the clergy. The evils of this system were beyond belief."
Montesquieu might have added: Christianity destroyed the emperors but it saved the people. It opened to the barbarians the palaces of Constantinople, but it opened the doors of cottages to the ministering angels of Christ. It had much to do with the great ones of earth. And what is more interesting than the death-rattle of an empire corrupt to the very marrow of its bones, than the somber galvanism under the influence of which the skeleton of tyranny danced upon the tombs of Heliogabalus and Caracalla! What a beautiful thing that mummy of Rome, embalmed in the perfumes of Nero and swathed in the
