The Works of Honore de Balzac Part 77

At that time Louis Lambert was about five feet five inches in height; he grew no more. His countenance, which was full of expression, revealed his sweet nature. Divine patience, developed by harsh usage, and the constant concentration needed for his meditative life, had bereft his eyes of the audacious pride which is so attractive in some faces, and which had so shocked our masters. Peaceful mildness gave charm to his face, an exquisite serenity that was never marred by a tinge of irony or satire; for his natural kindliness tempered his conscious strength and superiority. He had pretty hands, very slender, and almost always moist. His frame was a marvel, a model for a sculptor; but our iron-gray uniform, with gilt b.u.t.tons and knee-breeches, gave us such an ungainly appearance that Lambert's fine proportions and firm muscles could only be appreciated in the bath. When we swam in our pool in the Loir, Louis was conspicuous by the whiteness of his skin, which was unlike the different shades of our schoolfellows' bodies mottled by the cold, or blue from the water.

Gracefully formed, elegant in his att.i.tudes, delicate in hue, never s.h.i.+vering after his bath, perhaps because he avoided the shade and always ran into the suns.h.i.+ne, Louis was like one of those cautious blossoms that close their petals to the blast and refuse to open unless to a clear sky.

He ate little, and drank water only; either by instinct or by choice he was averse to any exertion that made a demand on his strength; his movements were few and simple, like those of Orientals or of savages, with whom gravity seems a condition of nature.

As a rule, he disliked everything that resembled any special care for his person. He commonly sat with his head a little inclined to the left, and so constantly rested his elbows on the table, that the sleeves of his coats were soon in holes.

To this slight picture of the outer man I must add a sketch of his moral qualities, for I believe I can now judge him impartially.

Though naturally religious, Louis did not accept the minute practices of the Roman ritual; his ideas were more intimately in sympathy with Saint Theresa and Fenelon, and several Fathers and certain Saints, who, in our day, would be regarded as heresiarchs or atheists. He was rigidly calm during the services. His own prayers went up in gusts, in aspirations, without any regular formality; in all things he gave himself up to nature, and would not pray, any more than he would think, at any fixed hour. In chapel he was equally apt to think of G.o.d or to meditate on some problem of philosophy.

To him Jesus Christ was the most perfect type of his system. _Et Verb.u.m caro factum est_ seemed a sublime statement intended to express the traditional formula of the Will, the Word, and the Act made visible.

Christ's unconsciousness of His Death--having so perfected His inner Being by divine works, that one day the invisible form of it appeared to His disciples--and the other Mysteries of the Gospels, the magnetic cures wrought by Christ, and the gift of tongues, all to him confirmed his doctrine. I remember once hearing him say on this subject, that the greatest work that could be written nowadays was a History of the Primitive Church. And he never rose to such poetic heights as when, in the evening, as we conversed, he would enter on an inquiry into miracles, worked by the power of Will during that great age of faith. He discerned the strongest evidence of his theory in most of the martyrdoms endured during the first century of our era, which he spoke of as _the great era of the Mind_.

"Do not the phenomena observed in almost every instance of the torments so heroically endured by the early Christians for the establishment of the faith, amply prove that Material force will never prevail against the force of Ideas or the Will of man?" he would say. "From this effect, produced by the Will of all, each man may draw conclusions in favor of his own."

I need say nothing of his views on poetry or history, nor of his judgment on the masterpieces of our language. There would be little interest in the record of opinions now almost universally held, though at that time, from the lips of a boy, they might seem remarkable. Louis was capable of the highest flights. To give a notion of his talents in two words, he could have written _Zadig_ as wittily as Voltaire; he could have thought out the Dialogue between Sylla and Eucrates as powerfully as Montesquieu. His rect.i.tude of character made him desire above all else in a work that it should bear the stamp of utility; at the same time, his refined taste demanded novelty of thought as well as of form. One of his most remarkable literary observations, which will serve as a clue to all the others, and show the lucidity of his judgment, is this, which has ever dwelt in my memory, "The Apocalypse is written ecstasy." He regarded the Bible as a part of the traditional history of the antediluvian nations which had taken for its share the new humanity. He thought that the mythology of the Greeks was borrowed both from the Hebrew Scriptures and from the sacred Books of India, adapted after their own fas.h.i.+on by the beauty-loving h.e.l.lenes.

"It is impossible," said he, "to doubt the priority of the Asiatic Scriptures; they are earlier than our sacred books. The man who is candid enough to admit this historical fact sees the whole world expand before him. Was it not on the Asiatic highland that the few men took refuge who were able to escape the catastrophe that ruined our globe--if, indeed, men had existed before that cataclysm or shock? A serious query, the answer to which lies at the bottom of the sea. The anthropogony of the Bible is merely a genealogy of a swarm escaping from the human hive which settled on the mountainous slopes of Thibet between the summits of the Himalaya and the Caucasus.

"The character of the primitive ideas of that horde called by its lawgiver the people of G.o.d, no doubt to secure its unity, and perhaps also to induce it to maintain his laws and his system of government--for the Books of Moses are a religious, political, and civil code--that character bears the authority of terror; convulsions of nature are interpreted with stupendous power as a vengeance from on high. In fact, since this wandering tribe knew none of the ease enjoyed by a community settled in a patriarchal home, their sorrows as pilgrims inspired them with none but gloomy poems, majestic but blood-stained. In the Hindoos, on the contrary, the spectacle of the rapid recoveries of the natural world, and the prodigious effects of suns.h.i.+ne, which they were the first to recognize, gave rise to happy images of blissful love, to the wors.h.i.+p of Fire and of the endless personifications of reproductive force. These fine fancies are lacking in the Book of the Hebrews. A constant need of self-preservation amid all the dangers and the lands they traversed to reach the Promised Land engendered their exclusive race-feeling and their hatred of all other nations.

"These three Scriptures are the archives of an engulfed world. Therein lies the secret of the extraordinary splendor of those languages and their myths. A grand human history lies beneath those names of men and places, and those fables which charm us so irresistibly, we know not why. Perhaps it is because we find in them the native air of renewed humanity."

Thus, to him, this threefold literature included all the thoughts of man.

Not a book could be written, in his opinion, of which the subject might not there be discerned in its germ. This view shows how learnedly he had pursued his early studies of the Bible, and how far they had led him.

Hovering, as it were, over the heads of society, and knowing it solely from books, he could judge it coldly.

"The law," said he, "never puts a check on the enterprises of the rich and great, but crushes the poor, who, on the contrary, need protection."

His kind heart did not therefore allow him to sympathize in political ideas; his system led rather to the pa.s.sive obedience of which Jesus set the example. During the last hours of my life at Vendome, Louis had ceased to feel the spur to glory; he had, in a way, had an abstract enjoyment of fame; and having opened it, as the ancient priests of sacrifice sought to read the future in the hearts of men, he had found nothing in the entrails of his chimera. Scorning a sentiment so wholly personal: "Glory," said he, "is but beatified egoism."

Here, perhaps, before taking leave of this exceptional boyhood, I may p.r.o.nounce judgment on it by a rapid glance.

A short time before our separation, Lambert said to me:

"Apart from the general laws which I have formulated--and this, perhaps, will be my glory--laws which must be those of the human organism, the life of man is Movement determined in each individual by the pressure of some inscrutable influence--by the brain, the heart, or the sinews. All the innumerable modes of human existence result from the proportions in which these three generating forces are more or less intimately combined with the substances they a.s.similate in the environment they live in."

He stopped short, struck his forehead, and exclaimed: "How strange! In every great man whose portrait I have remarked, the neck is short. Perhaps nature requires that in them the heart should be nearer to the brain!"

Then he went on:

"From that, a sum-total of action takes its rise which const.i.tutes social life. The man of sinew contributes action or strength; the man of brain, genius; the man of heart, faith. But," he added sadly, "faith sees only the clouds of the sanctuary; the Angel alone has light."

So, according to his own definitions, Lambert was all brain and all heart.

It seems to me that his intellectual life was divided into three marked phases.

Under the impulsion, from his earliest years, of a precocious activity, due, no doubt, to some malady--or to some special perfection--of organism, his powers were concentrated on the functions of the inner senses and a superabundant flow of nerve-fluid. As a man of ideas, he craved to satisfy the thirst of his brain, to a.s.similate every idea. Hence his reading; and from his reading, the reflections that gave him the power of reducing things to their simplest expression, and of absorbing them to study them in their essence. Thus, the advantages of this splendid stage, acquired by other men only after long study, were achieved by Lambert during his bodily childhood: a happy childhood, colored by the studious joys of a born poet.

The point which most thinkers reach at last was to him the starting-point, whence his brain was to set out one day in search of new worlds of knowledge. Though as yet he knew it not, he had made for himself the most exacting life possible, and the most insatiably greedy. Merely to live, was he not compelled to be perpetually casting nutriment into the gulf he had opened in himself? Like some beings who dwell in the grosser world, might he not die of inanition for want of feeding abnormal and disappointed cravings? Was not this a sort of debauchery of the intellect which might lead to spontaneous combustion, like that of bodies saturated with alcohol?

I had seen nothing of this first phase of his brain-development; it is only now, at a later day, that I can thus give an account of its prodigious fruit and results. Lambert was now thirteen.

I was so fortunate as to witness the first stage of the second period.

Lambert was cast into all the miseries of school-life--and that, perhaps, was his salvation--it absorbed the superabundance of his thoughts. After pa.s.sing from concrete ideas to their purest expression, from words to their ideal import, and from that import to principles, after reducing everything to the abstract, to enable him to live he yearned for yet other intellectual creations. Quelled by the woes of school and the critical development of his physical const.i.tution, he became thoughtful, dreamed of feeling, and caught a glimpse of new sciences--positively ma.s.ses of ideas.

Checked in his career, and not yet strong enough to contemplate the higher spheres, he contemplated his inmost self. I then perceived in him the struggle of the Mind reacting on itself, and trying to detect the secrets of its own nature, like a physician who watches the course of his own disease.

At this stage of weakness and strength, of childish grace and superhuman powers, Louis Lambert is the creature who, more than any other, gave me a poetical and truthful image of the being we call an angel, always excepting one woman whose name, whose features, whose ident.i.ty, and whose life I would fain hide from all the world, so as to be sole master of the secret of her existence, and to bury it in the depths of my heart.

The third phase I was not destined to see. It began when Lambert and I were parted, for he did not leave college till he was eighteen, in the summer of 1815. He had at that time lost his father and mother about six months before. Finding no member of his family with whom his soul could sympathize, expansive still, but, since our parting, thrown back on himself, he made his home with his uncle, who was also his guardian, and who, having been turned out of his benefice as a priest who had taken the oaths, had come to settle at Blois. There Louis lived for some time; but consumed ere long by the desire to finish his incomplete studies, he came to Paris to see Madame de Stael, and to drink of science at its highest fount. The old priest, being very fond of his nephew, left Louis free to spend his whole little inheritance in his three years' stay in Paris, though he lived very poorly. This fortune consisted of but a few thousand francs.

Lambert returned to Blois at the beginning of 1820, driven from Paris by the sufferings to which the impecunious are exposed there. He must often have been a victim to the secret storms, the terrible rage of mind by which artists are tossed to judge from the only fact his uncle recollected, and the only letter he preserved of all those which Louis Lambert wrote to him at that time, perhaps because it was the last and the longest.

To begin with the story. Louis one evening was at the Theatre-Francais, seated on a bench in the upper gallery, near to one of the pillars which, in those days, divided off the third row of boxes. On rising between the acts, he saw a young woman who had just come into the box next him. The sight of this lady, who was young, pretty, well dressed, in a low bodice no doubt, and escorted by a man for whom her face beamed with all the charms of love, produced such a terrible effect on Lambert's soul and senses, that he was obliged to leave the theatre. If he had not been controlled by some remaining glimmer of reason, which was not wholly extinguished by this first fever of burning pa.s.sion, he might perhaps have yielded to the almost irresistible desire that came over him to kill the young man on whom the lady's looks beamed. Was not this a reversion, in the heart of the Paris world, to the savage pa.s.sion that regards women as its prey, an effect of animal instinct combining with the almost luminous flashes of a soul crushed under the weight of thought? In short, was it not the p.r.i.c.k of the penknife so vividly imagined by the boy, felt by the man as the thunderbolt of his most vital craving--for love?

And now, here is the letter that depicts the state of his mind as it was struck by the spectacle of Parisian civilization. His feelings, perpetually wounded no doubt in that whirlpool of self-interest, must always have suffered there; he probably had no friend to comfort him, no enemy to give tone to his life. Compelled to live in himself alone, having no one to share his subtle raptures, he may have hoped to solve the problem of his destiny by a life of ecstasy, adopting an almost vegetative att.i.tude, like an anchorite of the early Church, and abdicating the empire of the intellectual world.

This letter seems to hint at such a scheme, which is a temptation to all lofty souls at periods of social reform. But is not this purpose, in some cases, the result of a vocation? Do not some of them endeavor to concentrate their powers by long silence, so as to emerge fully capable of governing the world by word or by deed? Louis must, a.s.suredly, have found much bitterness in his intercourse with men, or have striven hard with Society in terrible irony, without extracting anything from it, before uttering so strident a cry, and expressing, poor fellow, the desire which satiety of power and of all earthly things has led even monarchs to indulge!

And perhaps, too, he went back to solitude to carry out some great work that was floating inchoate in his brain. We would gladly believe it as we read this fragment of his thoughts, betraying the struggle of his soul at the time when youth was ending and the terrible power of production was coming into being, to which we might have owed the works of the man.

This letter connects itself with the adventure at the theatre. The incident and the letter throw light on each other, body and soul were tuned to the same pitch. This tempest of doubts and a.s.severations, of clouds and of lightnings that flash before the thunder, ending by a starved yearning for heavenly illumination, throws such a light on the third phase of his education as enables us to understand it perfectly. As we read these lines, written at chance moments, taken up when the vicissitudes of life in Paris allowed, may we not fancy that we see an oak at that stage of its growth when its inner expansion bursts the tender green bark, covering it with wrinkles and cracks, when its majestic stature is in preparation--if indeed the lightnings of heaven and the axe of man shall spare it?

This letter, then, will close, alike for the poet and the philosopher, this portentous childhood and unappreciated youth. It finishes off the outline of this nature in its germ. Philosophers will regret the foliage frost-nipped in the bud; but they will, perhaps, find the flowers expanding in regions far above the highest places of the earth.

"PARIS, _September-October 1819_.

"DEAR UNCLE,--I shall soon be leaving this part of the world, where I could never bear to live. I find no one here who likes what I like, who works at my work, or is amazed at what amazes me. Thrown back on myself, I eat my heart out in misery. My long and patient study of Society here has brought me to melancholy conclusions, in which doubt predominates.

"Here, money is the mainspring of everything. Money is indispensable, even for going without money. But though that dross is necessary to any one who wishes to think in peace, I have not courage enough to make it the sole motive power of my thoughts. To make a fortune, I must take up a profession; in two words, I must, by acquiring some privilege of position or of self-advertis.e.m.e.nt, either legal or ingeniously contrived, purchase the right of taking day by day out of somebody else's purse a certain sum which, by the end of the year, would amount to a small capital; and this, in twenty years, would hardly secure an income of four or five thousand francs to a man who deals honestly. An advocate, a notary, a merchant, any recognized professional, has earned a living for his later days in the course of fifteen or sixteen years after ending his apprentices.h.i.+p.

"But I have never felt fit for work of this kind. I prefer thought to action, an idea to a transaction, contemplation to activity. I am absolutely devoid of the constant attention indispensable to the making of a fortune. Any mercantile venture, any need for using other people's money would bring me to grief, and I should be ruined. Though I have nothing, at least at the moment, I owe nothing. The man who gives his life to the achievement of great things in the sphere of intellect, needs very little; still, though twenty sous a day would be enough, I do not possess that small income for my laborious idleness. When I wish to cogitate, want drives me out of the sanctuary where my mind has its being. What is to become of me?

"I am not frightened at poverty. If it were not that beggars are imprisoned, branded, scorned, I would beg, to enable me to solve at my leisure the problems that haunt me. Still, this sublime resignation, by which I might emanc.i.p.ate my mind, through abstracting it from the body, would not serve my end. I should still need money to devote myself to certain experiments. But for that, I would accept the outward indigence of a sage possessed of both heaven and earth. A man need only never stoop, to remain lofty in poverty. He who struggles and endures, while marching on to a glorious end, presents a n.o.ble spectacle; but who can have the strength to fight here? We can climb cliffs, but it is unendurable to remain for ever tramping the mud.

Everything here checks the flight of a spirit that strives towards the future.

"I should not be afraid of myself in a desert cave; I am afraid of myself here. In the desert I should be alone with myself, undisturbed; here man has a thousand wants which drag him down. You go out walking, absorbed in dreams; the voice of the beggar asking an alms brings you back to this world of hunger and thirst. You need money only to take a walk. Your organs of sense, perpetually wearied by trifles, never get any rest. The poet's sensitive nerves are perpetually shocked, and what ought to be his glory becomes his torment; his imagination is his cruelest enemy. The injured workman, the poor mother in childbed, the prost.i.tute who has fallen ill, the foundling, the infirm and aged--even vice and crime here find a refuge and charity; but the world is merciless to the inventor, to the man who thinks. Here everything must show an immediate and practical result. Fruitless attempts are mocked at, though they may lead to the greatest discoveries; the deep and untiring study that demands long concentration of every faculty is not valued here. The State might pay talent as it pays the bayonet; but it is afraid of being taken in by mere cleverness, as if genius could be counterfeited for any length of time.

"Ah, my dear uncle, when monastic solitude was destroyed, uprooted from its home at the foot of mountains, under green and silent shade, asylums ought to have been provided for those suffering souls who, by an idea, promote the progress of nations or prepare some new and fruitful development of science."

"_September 20th._

"The love of study brought me hither, as you know. I have met really learned men, amazing for the most part; but the lack of unity in scientific work almost nullifies their efforts. There is no Head of instruction or of scientific research. At the Museum a professor argues to prove that another in the Rue Saint-Jacques talks nonsense. The lecturer at the College of Medicine abuses him of the College de France. When I first arrived, I went to hear an old Academician who taught five hundred youths that Corneille was a haughty and powerful genius; Racine, elegiac and graceful; Moliere, inimitable; Voltaire, supremely witty; Bossuet and Pascal, incomparable in argument. A professor of philosophy may make a name by explaining how Plato is Platonic. Another discourses on the history of words, without troubling himself about ideas. One explains aeschylus, another tells you that communes were communes, and neither more nor less.

These original and brilliant discoveries, diluted to last several hours, const.i.tute the higher education which is to lead to giant strides in human knowledge.

"If the Government could have an idea, I should suspect it of being afraid of any real superiority, which, once roused, might bring Society under the yoke of an intelligent rule. Then nations would go too far and too fast; so professors are appointed to produce simpletons. How else can we account for a scheme devoid of method or any notion of the future?