The Buried Temple Part 6

It will drag forward frustrated hopes and joys that are gone for ever, broken affections, well-merited reproaches, expiring hatred and love that is dead, squandered faith and perished beauty; it will thrust before us all that once had been the marvellous essence of our ardour for life; it will point to the beckoning sorrows, decaying happiness, that now haunt the ruin. But we shall pa.s.s by, without turning our head; our hand shall scatter the crowd of memories, even as the sage Ulysses, in the Cimmerian night, with his sword prevented the shades--even that of his mother, whom it was not his mission to question--from approaching the black blood that would for an instant have given them life and speech. We shall go straight to the joy, the regret or remorse, whose counsel we need; or to the act of injustice we wish scrupulously to examine, in order either to make reparation, if such still be possible, or that the sight of the wrong we did, whose victims have ceased to be, is required to give us the indispensable force that shall lift us above the injustice it still lies in us to commit.

9

Yes, even though our past contain crimes that now are beyond the reach of our best endeavours, even then, if we consider the circ.u.mstances of time and place, and the vast plane of each human existence, these crimes fade out of our life the moment we feel that no temptation, no power on earth, could ever induce us to commit the like again. The world has not forgiven--there is but little that the external sphere will forget or forgive--and their material effects will continue, for the laws of cause and effect differ from those which govern our consciousness. At the tribunal of our personal justice, however--the only tribunal which has decisive action on our inaccessible life, as it is the only one whose decrees we cannot evade, whose concrete judgments stir us to our very marrow--the evil action that we regard from a loftier plane than that at which it was committed, becomes an action that no longer exists for us save in so far as it may serve in the future to render our fall more difficult; nor has it the right to lift its head again except at the moment when we incline once more towards the abyss it guards.

Bitter, surely, must be the grief of him in whose past there are acts of injustice whereof every avenue now is closed, who is no longer able to seek out his victims, and raise them and comfort them. To have abused one's strength in order to despoil some feeble creature who has definitely succ.u.mbed beneath the blow; to have callously thrust suffering upon a loving heart, or merely misunderstood and pa.s.sed by a touching affection that offered itself--these things must of necessity weigh heavily upon our life, and induce a sorrow within us that shall not readily be forgotten. But it depends on the actual point our consciousness has attained whether our entire moral destiny shall be depressed or lifted beneath this burden. Our actions rarely die: and many unjust deeds of ours will therefore inevitably return to life some day to claim their due and start legitimate reprisals. They will find our external life without defence; but before they can reach the inward being at the centre of that life, they must first listen to the judgment we have already pa.s.sed on ourselves; and in accordance with the nature of that judgment will the att.i.tude be of these mysterious envoys, who have come from the depths where cause and effect are poised in eternal equilibrium. If it has indeed been from the heights of our newly acquired consciousness that we have questioned ourselves, and condemned, they will not be menacing justiciaries whom we shall suddenly see surging in from all sides, but benevolent visitors, friends we have almost expected, and they will draw near us in silence.

They know in advance that the man before them is no longer the guilty creature they sought; and instead of bringing hatred, revolt, and despair, or punishments that degrade and kill, they will come charged with enn.o.bling, consoling and purifying thought and penance.

10

The things which differentiate the happy and strong from those who weep and will not be consoled, all derive from the one same principle of confidence and ardour; and thus it is that the manner in which we are able to recall what we have done or suffered is far more important than our actual sufferings or deeds. No past, viewed by itself, can seem happy; and the privileged of fate, who reflect on what remains of the happy years that have flown, have perhaps more reason for sorrow than the unfortunate ones who brood over the dregs of a life of wretchedness. Whatever was one day and has now ceased to be, makes for sadness; above all, whatever was very happy and very beautiful. The object of our regrets--whether these revolve around what has been or might have been--is therefore more or less the same for all men, and their sorrow should be the same. It is not, however; in one case it will reign uninterruptedly, whereas in another it will only appear at very long intervals. It must therefore depend on things other than accomplished facts. It depends on the manner in which men will deal with these facts. The conquerors in this world--those who waste no time setting up an imaginary irreparable and immutable athwart their horizon, those who seem to be born afresh every morning in a world that for ever awakes anew to the future--these know instinctively that what appears to exist no longer is still existing intact, that what appeared to be ended is only completing itself. They know that the years time has taken from them are still in travail; still, under their new master, obeying the old. They know that their past is for ever in movement; that the yesterday which was despondent, decrepit and criminal, will return full of joyousness, innocence, youth, in the track of to-morrow. They know that their image is not yet stamped on the days that are gone; that a decisive deed, or thought, will suffice to break down the whole edifice; that however remote or vast the shadow may be that stretches behind them, they have only to put forth a gesture of gladness or hope for the shadow at once to copy this gesture, and, flas.h.i.+ng it back to the remotest, tiniest ruins of early childhood even, to extract unexpected treasure from all this wreckage.

They know that they have retrospective action on all bygone deeds; and that the dead themselves will annul their verdicts in order to judge afresh a past that to-day has transfigured and endowed with new life.

They are fortunate who find this instinct in the folds of their cradle.

But may the others not imitate it who have it not; and is not human wisdom charged to teach us how we may acquire the salutary instincts that nature has withheld?

11

Let us not lull ourselves to sleep in our past; and if we find that it tends to spread like a vault over our life, instead of incessantly changing beneath our eye; if the present grow into the habit of visiting it, not like a good workman repairing thither to execute the labours imposed upon him by the commands of to-day, but as a too pa.s.sive, too credulous pilgrim, content idly to contemplate beautiful, motionless ruins--then, the more glorious, the happier that our past may have been, with all the more suspicion should it be regarded by us.

Nor should we yield to the instinct that bids us accord it profound respect, if this respect induce the fear in us that we may disturb its nice equilibrium. Better the ordinary past, content with its befitting place in the shadow, than the sumptuous past which claims to govern what has travelled beyond its reach. Better a mediocre but living present, which acts as though it were alone in the world, than a present which proudly expires in the chains of a marvellous long ago.

A single step that we take at this hour towards an uncertain goal, is far more important to us than the thousand leagues we covered in our march towards a dazzling triumph in the days that were. Our past had no other mission than to lift us to the moment at which we are, and there equip us with the needful experience and weapons, the needful thought and gladness. If, at this precise moment, it take from us and divert to itself one particle of our energy, then, however glorious it may have been, it still was useless, and had better never have been.

If we allow it to arrest a gesture that we were about to make, then is our death beginning; and the edifices of the future will suddenly take the semblance of tombs.

More dangerous still than the past of happiness and glory is the one inhabited by overpowering and too dearly cherished phantoms. Many an existence perishes in the coils of a fond recollection. And yet, were the dead to return to this earth, they would say, I fancy, with the wisdom that must be theirs who have seen what the ephemeral light still hides from us: "Dry your eyes. There comes to us no comfort from your tears: exhausting you, they exhaust us also. Detach yourself from us, banish us from your thoughts, until such time as you can think of us without strewing tears on the life we still live in you. We endure only in your recollection; but you err in believing that your regrets alone can touch us. It is the things you do that prove to us we are not forgotten, and rejoice our manes; and this without your knowing it, without any necessity that you should turn towards us. Each time that our pale image saddens your ardour, we feel ourselves die anew, and it is a more perceptible, irrevocable death than was our other; bending too often over our tombs, you rob us of the life, the courage and love that you imagine you restore.

"It is in you that we are, it is in all your life that our life resides; and as you become greater, even while forgetting us, so do we become greater too, and our shades draw the deep breath of prisoners whose prison door is flung open.

"If there be anything new we have learned in the world where we are now, it is, first of all, that the good we did to you when we were, like yourselves, on the earth, does not balance the evil wrought by a memory which saps the force and the confidence of life."

12

Above all, let us envy the past of no man. Our own past was created by ourselves, and for ourselves alone. No other could have suited us, no other could have taught us the truth that it alone can teach, or given the strength that it alone can give. And whether it be good or bad, sombre or radiant, it still remains a collection of unique masterpieces the value of which is known to none but ourselves; and no foreign masterpiece could equal the action we have accomplished, the kiss we received, the thing of beauty that moved us so deeply, the suffering we underwent, the anguish that held us enchained, the love that wreathed us in smiles or in tears. Our past is ourselves, what we are and shall be; and upon this unknown sphere there moves no creature, from the happiest down to the most unfortunate, who could foretell how great a loss would be his could he subst.i.tute the trace of another for the trace which he himself must leave in life. Our past is our secret, promulgated by the voice of years; it is the most mysterious image of our being, over which Time keeps watch. This image is not dead; a mere nothing degrades or adorns it; it can still grow bright or sombre, can still smile or weep, express love or hatred; and yet it remains recognisable for ever in the midst of the myriad images that surround it. It stands for what we once were, as our aspirations and hopes stand for what we shall be; and the two faces blend, that they may teach us what we are.

Let us not envy the facts of the past, but rather the spiritual garment that the recollection of days long gone will weave around the sage.

And though this garment be woven of joy or of sorrow, though it be drawn from the dearth of events or from their abundance, it shall still be equally precious; and those who may see it s.h.i.+ning over a life shall not be able to tell whether its quickening jewels and stars were found amid the grudging cinders of a cabin or upon the steps of a palace.

No past can be empty or squalid, no events can be wretched: the wretchedness lies in our manner of welcoming them. And if it were true that nothing had happened to you, that would be the most remarkable adventure that any man ever had met with; and no less remarkable would be the light it would shed upon you. In reality the facts, the opportunities and possibilities, the pa.s.sions, that await and invite the majority of men, are all more or less the same. Some may be more dazzling than others; their attendant circ.u.mstances may differ, but they differ far less than the inward reactions that follow; and the insignificant, incomplete event that falls on a fertile heart and brain will readily attain the moral proportions and grandeur of an a.n.a.logous incident which, on another plane, will convulse a people.

He who should see, spread out before him, the past lives of a mult.i.tude of men, could not easily decide which past he himself would wish to have lived were he not able at the same time to witness the moral results of these dissimilar and unsymmetrical facts. He might not impossibly make a fatal blunder; he might choose an existence overflowing with incomparable happiness and victory, that sparkle like wonderful jewels; while his glance might travel indifferently over a life that appeared to be empty whereas it was truly steeped to the brim in serene emotions and lofty, redeeming thoughts whereby, though the eye saw nothing, that life was yet rendered happy among all. For we are well aware that what destiny has given, and what destiny holds in reserve, can be revolutionised as utterly by thought as by great victory or great defeat. Thought is silent; it disturbs not a pebble on the illusory road we see; but at the crossway of the more actual road that our secret life follows will it tranquilly erect an indestructible pyramid; and thereupon, suddenly, every event, to the very phenomena of earth and heaven, will a.s.sume a new direction.

In Siegfried's life, it is not the moment when he forges the prodigious sword that is most important, or when he kills the dragon and compels the G.o.ds from his path, or even the dazzling second when he encounters love on the flaming mountain, but indeed the brief instant wrested from eternal decrees, the little childish gesture, when one of his hands, red with the blood of his mysterious victim, having chanced to draw near his lips, his eyes and ears are suddenly opened; he understands the hidden language of all that surrounds him, detects the treachery of the dwarf who represents the powers of evil, and learns in a flash to do that which had to be done.

V

LUCK

1

Once upon a time, an old Servian legend tells us, there were two brothers of whom one was industrious, but unfortunate, and the other lazy, but overwhelmingly prosperous. One day the unfortunate brother meets a beautiful girl who is tending sheep and weaving a golden thread. "To whom do these sheep belong?" he asks. "They belong to whom I belong." "And to whom do you belong?" "To your brother: I am his luck." "And where is my luck then?" "Very far from here." "Can I find it?" "Yes, if you look for it."

So he wanders away in search of his luck. And one evening, in a great forest, he comes across a poor old woman asleep under a tree. He wakes her and asks who she is. "Don't you know me?" she answers. "It is true you never have seen me: I am your luck." "And who can have given me so wretched a luck?" "Destiny." "Can I find destiny?" "Yes, if you look long enough."

So he goes off in search of destiny. He travels a very long time, and at last she is pointed out to him. She lives in an enormous and luxurious palace; but her wealth is dwindling day by day, and the doors and windows of her abode are shrinking. She explains to him that she pa.s.ses thus, alternately, from misery to opulence; and that her situation at a given moment determines the future of all the children who may come into the world at that moment. "You were born," she says, "when my prosperity was on the wane; and that is the cause of your ill-luck." The only way, she tells him, to hoodwink or get the better of fortune would be to subst.i.tute the luck of Militza, his niece, for his own, seeing that she was born at a propitious period. All he need do, she says, is to take this niece into his house, and to declare to any one who may ask him that all he has belongs to Militza.

He does as she bids him, and his affairs at once take a new turn. His herds multiply and grow fat, his trees are bent beneath the ma.s.ses of fruit, unexpected inheritances come in, his land bears prodigious crops. But one morning, as he stands there, his heart filled with happiness, eyeing a magnificent cornfield, a stranger asks him who the owner may be of these wonderful ears of wheat that, as they sway to and fro beneath the dew, seem twice as heavy and twice as high as the ears in the adjoining field. He forgets himself, and answers, "They are mine." At that very instant fire breaks out in the opposite end of the field, and commences its ravages. Then he remembers the advice that he has neglected to follow: he runs after the stranger shouting, "Stop, come back: I made a mistake: what I told you was not true! This field is not mine: it belongs to my niece Militza!" And the flames have no sooner heard than they suddenly fall away, and the corn shoots up afresh.

2

This naive and very ancient image, which might almost serve to-day as an ill.u.s.tration of our actual ignorance, proves that the mysterious problem of chance has not changed, from the time of man's first questioning glance. We have our thoughts, which build up our intimate happiness or sorrow; and upon this events from without have more or less influence. In some men these thoughts will have acquired such strength, such vigilance, that without their consent nothing can enter the structure of crystal and bra.s.s, they have been able to raise on the hill that commands the wonted road of adventures. And we have our will, which our thoughts feed and sustain; and many useless or harmful events can be held in check by our will. But around these islets, within which is a certain degree of safety, of immunity from attack, extends a region as vast and uncontrollable as the ocean, a region swayed by chance as the waves are swayed by the wind. Neither will nor thought can keep one of these waves from suddenly breaking upon us; and we shall be caught unawares, and perhaps be wounded and stunned. Only when the wave has retreated can thought and will begin their beneficent action. Then they will raise us, and bind up our wounds; restore animation, and take careful heed that the mischief the shock has wrought shall not reach the profound sources of life. Their mission extends no further, and may, on the surface, appear very humble. In reality, however, unless chance a.s.sume the irresistible form of cruel disease or death, the workings of will and thought are sufficient to neutralise all its efforts, and to preserve what is best and most essential to man in human happiness.

3

Redoubtable, mult.i.tudinous chance is for ever threading its watchful way through the midst of the events we have foreseen, and round and about our most deliberate actions, wherewith we are slowly tracing the broad lines of our existence. The air we breathe, the time we traverse, the s.p.a.ce through which we move, are all peopled by lurking circ.u.mstances, which pick us out from among the crowd. The least study of their habits will quickly convince us that these strange daughters of hazard, who should be blind and deaf as their father, by no means act in his irresponsible fas.h.i.+on. They are well aware of what they are doing, and rarely make a mistake. With inexplicable certainty do they move to the pa.s.ser-by whom they have been sent to confront, and lightly touch his shoulder. Two men may be travelling upon the same road, and at the same hour; but there will be no hesitation or doubt in the ranks of the double, invisible troop whom fortune has ambushed there.

Towards one a band of white virgins will hasten, bearing palms and amphorae, presenting the thousand unexpected delights of the journey; as the other approaches, the "Evil Women," whom Aeschylus tells of, will hurl themselves from the hedges, as though they were charged to avenge, upon this unwitting victim, some inexpiable crime committed by him before he was born.

4

There is scarcely one of us who has not been able, in some measure, to follow the workings of destiny in life. We have all known men who met with a prosperity or disaster entirely out of relation to any of their actions; men upon whom good or bad luck seemed suddenly, at a turn of the road, to spring from the ground or descend from the stars, undeserved, unprovoked, but complete and inevitable. One, we will say, who scarcely has given a thought to some appointment for which he knows his rival to be better equipped, will see this rival vanish at the decisive moment, another, who has counted upon the protection of a most influential friend, will see this friend die on the very day when his a.s.sistance could be of value. A third, who has neither talent nor beauty, will arrive each morning at the Palace of Fortune, Glory or Love at the brief instant when every door lies open; while another, a man of great merit, who long has pondered the legitimate step he is taking, presents himself at the hour when ill-luck shall have closed the gate for the next half-century. One man will risk his health twenty times in imbecile feats, and never experience the least ill-effect; another will deliberately venture it in an honourable cause, and lose it without hope of return. To help the first, thousands of unknown people, who never have seen him, will be obscurely working; to hinder the second, thousands of unknown people labour, who are ignorant of his existence. And all, on the one side as well as the other, are totally unaware of what they are doing; they obey the same minute, widely-distributed order; and at the prescribed moment the detached pieces of the mysterious machine join, dovetail, unite; and we have two complete and dissimilar destinies set into motion by Time.

In a curious book on "Chance and Destiny," Dr. Foissac gives various strange examples of the persistent, inexplicable, fundamental, pre-ordained, irreducible iniquity in which many existences are steeped. As we go through page after page, we feel almost as though we were being conducted through the disconcerting laboratories of another world where, in the absence of every instrument that human justice and reason might hold indispensable, happiness and sorrow are being parcelled out and allotted. Take, for instance, the life of Vauvenargues, one of the most admirable of men, and certainly, of all the great sages, the most unfortunate. Whenever his fortune hangs in the balance, he is attacked and prostrated by cruel disease; and notwithstanding the efforts of his genius, his bravery, his moral beauty, day after day he is wantonly betrayed or falls victim to gratuitous injustice; and at the age of thirty-two he dies, at the very moment when recognition is at last awaiting his work. So too there is the terrible story of Lesurques,[1] in which we see a thousand coincidences that might have been contrived in h.e.l.l, blending and joining together to work the ruin of an innocent man; while truth, chained down by fate, dumbly shrieking, as we do when wrestling with nightmare, is unable to put forth a single gesture that shall rend the veil of night. There is Aimar de Ransonnet, President of the Parliament of Paris, one of the most upright of men, who first of all is suddenly dismissed from his office, sees his daughter die on a dunghill before his eyes, his son perish at the hands of the executioner, and his wife struck by lightning; while he himself is accused of heresy and sent to the Bastille, where he dies of grief before he is brought to trial.

The calamities that befell Oedipus and the Atrides are regarded by us as improbable and fabulous; and yet we find in contemporary history that fatality clings with no less persistence to families such as the Stuarts, the Colignys,[2] &c., and hounds to their death, with what almost seems personal vindictiveness, pitiable and innocent victims like Henrietta of England, daughter of Henry IV., Louise de Bourbon, Joseph II., and Marie-Antoinette.

And again in another category, what shall we say of the injustice--unintelligent but apparently almost conscious, almost systematic and premeditated--of games of chance, duels, battles, storms, s.h.i.+pwrecks, and fires? Or of the inconceivable luck of a Chastenet de Puysegur who, after forty years' service, in the course of which he took part in thirty battles and a hundred and twenty sieges, always in the front rank and displaying the most romantic courage, was never once touched by shot or steel, while Marshal Oudinot was wounded thirty-five times, and General Trezel was struck by a bullet in every encounter? What shall we say of the extraordinary fortune of Lauzun, Chamillart, Casanova, Chesterfield, &c., or of the inconceivable, unvarying prosperity that attended the crimes of Sylla, Marius, or Dionysius the Elder, who, in his extreme old age, after an odious but fantastically successful life, died of joy on learning that the Athenians had just crowned one of his tragedies? Or, finally, of Herod, surnamed the Great or the Ascalonite, who swam in blood, murdered one of his wives and five of his children, put to death every upright man who might chance to offend him, and yet was fortunate in all his undertakings?

6

These famous examples, which might be indefinitely multiplied, are in truth no more than the abnormal and historic presentments of what is shown to us every day, in a humbler but not less emphatic fas.h.i.+on, by the thousand and one caprices of propitious or contrary fortune at work on the small and ill-lit stage of ordinary life.

Doubtless, we must, first of all, when closely examining such insolent prosperity or unvarying disaster, attribute a royal share to the physical or moral causes which are capable of explaining them. Had we ourselves known Vauvenargues, we should probably have detected a certain timidity, irresolution or misplaced pride in his character whereby he was disabled from allowing the opportunity to mature or from seizing it with sufficient vigour. And Lesurques, it may be, was deficient in ability, in one knows not what, in that prodigious personal force that one expects to find in falsely-accused innocence.

Nor can it be denied that the Stuarts, no less than Joseph II. and Marie-Antoinette, were guilty of enormous blunders that invited disaster; or that Lauzun, Casanova, and Lord Chesterfield had flung to the winds those essential scruples that hinder the honest man. So too is it certain that although the existence of Sylla, Marius, Dionysius the Elder, and Herod the Ascalonite may have been externally almost incomparably fortunate, few men, I fancy, would care to have lurking within them the strange, restless, blood-stained phantom, possessed neither of thought nor of feeling, on which the happiness must depend (if the word happiness be indeed applicable here) that is founded upon unceasing crime. But, this deduction being made, and on the most reasonable, most liberal scale (which will become the more generous as we see more of life and understand it better, and penetrate further into the secrets of little causes and great effects), we shall still be forced to admit that there remains, in these obstinately recurring coincidences, in these indissoluble series of good or evil fortune, these persistent runs of good or bad luck, a considerable, often essential, and sometimes exclusive share that can be ascribed only to the impenetrable, incontrovertible will of a real but unknown power; which is known as Chance, Fatality, Destiny, Luck, Fortune, good or evil Star, Angel with the White Wings, Angel with the Black Wings, and by many other names, that vary in accordance with the more or less imaginative, more or less poetic genius of centuries and peoples. And here we have one of the most serious, most perplexing problems of all those that have to be solved by man before he may legitimately regard himself as the princ.i.p.al, independent and irrevocable inhabitant of this earth.

7

Let us reduce the problem to its simplest terms, and submit it to our reason. First, however, let us consider whether it affects man alone.

We have with us, upon this curiously incomprehensible globe, silent and faithful companions of our existence; and we shall often find it helpful to let our eyes rest upon these when, having reached certain alt.i.tudes that perhaps are illusory, giddiness seizes our brain and inclines us too readily to the idea that the stars, the G.o.ds or the veiled representatives of the sublime laws of the universe, are concerned solely with us. These poor brothers of our animal life, that are so calmly, so confidently resigned, would appear to know many things that we have forgotten; they are the tranquil custodians of the secret that we seek so anxiously. It is evident that animals, and notably domestic animals, have also a kind of destiny. They too know what prolonged and gratuitous happiness means; they also have encountered the persistent misfortune for which no cause can be found.