is one of the many who believe, though their voice for the moment may be silenced, that the spiritual forces that are important and ought to prevail are the international ones; that co-operation, not war, is the right destiny of nations; and that all that is valuable in each people may be maintained in and by friendly intercourse with the others. The war between these two ideals is the greater war that lies behind the present conflict. Hundreds and thousands of generous youths have gone to battle in the belief that they are going to a 'war that will end war,' that they are fighting against militarism in the cause of peace. Whether, indeed, it is for that they will have risked or lost their lives, only the event can show."
The forces against such ideals are powerful, but Rolland is not dismayed. "Come, friends! let us make a stand! Can we not resist this contagion, whatever its nature and virulence be—whether moral epidemic or cosmic force." And he appeals not only in the name of humanity but in the name of that France which he loves so dearly—"la vraie France" of which Jaurès wrote (in the untranslatable words which Rolland has quoted), "qui n'est pas résumée dans une époque et dans un jour, ni dans le jour d'il y a des siècles, ni dans le jour d'hier, mais la France tout entière, dans la succession de ses jours, de ses nuits, de ses aurores, de ses crépuscules, de ses montées, de ses chutes, et qui, à travers toutes ces ombres mêlées, toutes ces lumières incomplètes et toutes ces vicissitudes, s'en va vers une pleine clarté qu'elle n'a pas encore atteinte, mais dont le pressentiment est dans sa pensée!"
But though his love for France inspires every word that Rolland has written, the significance of the present volume is not less apparent to English readers. Some of the articles and letters now collected have already appeared in English, for the most part in the pages of The Cambridge Magazine, from which they have been widely quoted in the press. For help in rendering the translations as adequately as possible I may also take this opportunity of acknowledging my special indebtedness to Mr. Roger Fry,[1] who has just issued through the Omega Workshops a striking translation of some of the most recent French poetry inspired by the war; to Mr. James Wood, who has himself done part of the translation, particularly "pro Aris"; and to Mr. E. K. Bennett, of Caius College, whose version of "Above the Battle" has already been quoted by the Archbishop of Canterbury and others. For the most part, the articles here collected have not appeared in English before; and they have been almost inaccessible even in French, as their author explains in his Preface.
C. K. OGDEN.
Magdalene College, Cambridge, January, 1916.
PREFACE
A great nation assailed by war has not only its frontiers to protect: it must also protect its good sense. It must protect itself from the hallucinations, injustices, and follies which the plague lets loose. To each his part: to the armies the protection of the soil of their native land; to the thinkers the defense of its thought. If they subordinate that thought to the passions of their people they may well be useful instruments of passion; but they are in danger of betraying the spirit, which is not the least part of a people's patrimony. One day History will pass judgment on each of the nations at war; she will weigh their measure of errors, lies, and heinous follies. Let us try and make ours light before her!
Children are taught the Gospel of Jesus and the Christian ideal. Everything in the education they receive at school is designed to stimulate in them intellectual understanding of the great human family. Classical education makes them see, beyond the differences of race, the roots and the common trunk of our civilization. Art makes them love the profound sources of the genius of a people. Science makes them believe in the unity of reason. The great social movement which renews the world, reveals the organized effort of the working classes all round them to unite their forces in the hopes and struggles which break the barriers of nations. The brightest geniuses of the earth, like Walt Whitman and Tolstoi, chant universal brotherhood in joy and suffering, or else like our Latin spirits, pierce with their criticism the prejudices of hatred and ignorance which separate individuals and peoples.
Like all the men of my time, I have been brought up on these thoughts; I have tried in my turn to share the bread of life with my younger or less fortunate brothers. When the war came I did not think it my duty to deny these thoughts because the hour had come to put them to the test.
I have been insulted. I knew that I should be and I went forward. But I did not know that I should be insulted without even a hearing.
For several months no one in France could know my writings except through scraps of phrases arbitrarily extracted and mutilated by my enemies. It is a shameful record. For nearly a year this has gone on. Certain socialist or syndicalist papers may have succeeded here and there in getting some fragments through,[2] but it was only in the month of June 1915 that for the first time my chief article, the one which was the object of the most violent criticism, "Above the Battle," dating from September 1914, could be published in full (almost in full), thanks to the malevolent zeal of a maladroit pamphleteer, to whom I am indebted for bringing my words before the French public for the first time.
A Frenchman does not judge his adversary unheard. Whoever does so judges and condemns himself: for he shows that he fears the light. I place before the world the texts they have slandered.[3] I shall not defend them. Let them defend themselves!
One single word will I add. For a year I have been rich in enemies. Let me say this to them: they can hate me, but they will not teach me to hate. I have no concern with them. My business is to say what I believe to be fair and humane. Whether this pleases or irritates is not my business. I know that words once uttered make their way of themselves. Hopefully I sow them in the bloody soil. The harvest will come.
ROMAIN ROLLAND.
September, 1915.
I. AN OPEN LETTER TO GERHART HAUPTMANN
Saturday, August 29, 1914.[4]
I am not, Gerhart Hauptmann, one of those Frenchmen who regard Germany as a nation of barbarians. I know the intellectual and moral greatness of your mighty race. I know all that I owe to the thinkers of old Germany; and even now, at this hour, I recall the example and the words of our Goethe—for he belongs to the whole of humanity—repudiating all national hatreds and preserving the calmness of his soul on those heights "where we feel the happiness and the misfortunes of other peoples as our own." I myself have labored all my life to bring together the minds of our two nations; and the atrocities of this impious war in which, to the ruin of European civilization, they are involved, will never lead me to soil my spirit with hatred.
Whatever pain, then, your Germany may give me, whatever reasons I may have to stigmatize as criminal German policy and the means it employs, I do not attach responsibility for it to the people which is burdened with it and is used as its blind instrument. It is not that I regard, as you do, war as a fatality. A Frenchman does not believe in fatality. Fatality is the excuse of souls without a will. War springs from the weakness and stupidity of nations. One cannot feel resentment against them for it; one can only pity them. I do not reproach you with our miseries; for yours will be no less. If France is ruined, Germany will be ruined too. I did not even raise my voice when I saw your armies violating the neutrality of noble Belgium. This flagrant breach of honor, which incurs the contempt of every upright conscience, is quite in the political tradition of your Prussian kings; it did not surprise me.
But when I see the fury with which you are treating that magnanimous nation whose only crime has been to defend its independence
