The Three Cities Trilogy: Paris by Émile Zola (speld decodable readers txt) 📕

his heart bounded with revolt, but he was forced to the conclusion that it would be prudent for him to remain patient a little longer, in his peaceful retreat at Neuilly, since the police might at any moment break into his home at Montmartre, to arrest him should it find him there.

Amidst all this anxiety the brothers led a most solitary and gentle life.

Pierre himself now spent most of his time at home. The first days of March had come, and precocious springtide imparted delightful charm and warmth to the little garden. Guillaume, however, since quitting his bed, had more particularly installed himself in his father’s old laboratory, now transformed into a spacious study. All the books and papers left by the illustrious chemist were still there, and among the latter Guillaume found a number of unfinished essays, the perusal of which greatly excited his interest, and often absorbed him from morning till night. It was this which largely enabled him to bear his voluntary seclusion patiently.

Seated on the other side of the big table, Pierre also mostly occupied himself with reading; but at times his eyes would quit his book and wander away into gloomy reverie, into all the chaos into which he still and ever sank. For long hours the brothers would in this wise remain side by side, without speaking a word. Yet they knew they were together; and occasionally, when their eyes met, they would exchange a smile. The strong affection of former days was again springing up within them; their childhood, their home, their parents, all seemed to live once more in the quiet atmosphere they breathed. However, the bay window overlooked the garden in the direction of Paris, and often, when they emerged from their reading or their reverie, it was with a sudden feeling of anxiety, and in order to lend ear to the distant rumbling, the increased clamour of the great city.

On other occasions they paused as if in astonishment at hearing a continuous footfall overhead. It was that of Nicholas Barthes, who still lingered in the room above. He seldom came downstairs, and scarcely ever ventured into the garden, for fear, said he, that he might be perceived and recognised from a distant house whose windows were concealed by a clump of trees. One might laugh at the old conspirator’s haunting thought of the police. Nevertheless, the caged-lion restlessness, the ceaseless promenade of that perpetual prisoner who had spent two thirds of his life in the dungeons of France in his desire to secure the liberty of others, imparted to the silence of the little house a touching melancholy, the very rhythm as it were of all the great good things which one hoped for, but which would never perhaps come.

Very few visits drew the brothers from their solitude. Bertheroy came less frequently now that Guillaume’s wrist was healing. The most assiduous caller was certainly Theophile Morin, whose discreet ring was heard every other day at the same hour. Though he did not share the ideas of Barthes he worshipped him as a martyr; and would always go upstairs to spend an hour with him. However, they must have exchanged few words, for not a sound came from the room. Whenever Morin sat down for a moment in the laboratory with the brothers, Pierre was struck by his seeming weariness, his ashen grey hair and beard and dismal countenance, all the life of which appeared to have been effaced by long years spent in the teaching profession. Indeed, it was only when the priest mentioned Italy that he saw his companion’s resigned eyes blaze up like live coals. One day when he spoke of the great patriot Orlando Prada, Morin’s companion of victory in Garibaldi’s days, he was amazed by the sudden flare of enthusiasm which lighted up the other’s lifeless features. However, these were but transient flashes: the old professor soon reappeared, and all that one found in Morin was the friend of Proudhon and the subsequent disciple of Auguste Comte. Of his Proudhonian principles he had retained all a pauper’s hatred of wealth, and a desire for a more equitable partition of fortune. But the new times dismayed him, and neither principle nor temperament allowed him to follow Revolutionism to its utmost limits. Comte had imparted unshakable convictions to him in the sphere of intellectual questions, and he contented himself with the clear and decisive logic of Positivism, rejecting all metaphysical hypotheses as useless, persuaded as he was that the whole human question, whether social or religious, would be solved by science alone. This faith, firm as it had remained, was, however, coupled with secret bitterness, for nothing seemed to advance in a sensible manner towards its goal. Comte himself had ended in the most cloudy mysticism; great savants recoiled from truth in terror; and now barbarians were threatening the world with fresh night; all of which made Morin almost a reactionist in politics, already resigned to the advent of a dictator, who would set things somewhat in order, so that humanity might be able to complete its education.

Other visitors who occasionally called to see Guillaume were Bache and Janzen, who invariably came together and at night-time. Every now and then they would linger chatting with Guillaume in the spacious study until two o’clock in the morning. Bache, who was fat and had a fatherly air, with his little eyes gently beaming amidst all the snowy whiteness of his hair and beard, would talk on slowly, unctuously and interminably, as soon as he had begun to explain his views. He would address merely a polite bow to Saint-Simon, the initiator, the first to lay down the law that work was a necessity for one and all according to their capacities; but on coming to Fourier his voice softened and he confessed his whole religion. To his thinking, Fourier had been the real messiah of modern times, the saviour of genius, who had sown the good seed of the future world, by regulating society such as it would certainly be organised to-morrow. The law of harmony had been promulgated; human passions, liberated and utilised in healthy fashion, would become the requisite machinery; and work, rendered pleasant and attractive, would prove the very function of life. Nothing could discourage Bache; if merely one parish began by transforming itself into a phalansterium, the whole department would soon follow, then the adjacent departments, and finally all France. Moreover, Bache even favoured the schemes of Cabet, whose Icaria, said he, had in no wise been such a foolish idea. Further, he recalled a motion he had made, when member of the Commune in 1871, to apply Fourier’s ideas to the French Republic; and he was apparently convinced that the troops of Versailles had delayed the triumph of Communism for half a century. Whenever people nowadays talked of table-turning he pretended to laugh, but at bottom he had remained an impenitent “spiritist.” Since he had been a municipal councillor he had been travelling from one socialist sect to another, according as their ideas offered points of resemblance to his old faith. And he was fairly consumed by his need of faith, his perplexity as to the Divine, which he was now occasionally inclined to find in the legs of some piece of furniture, after denying its presence in the churches.

Janzen, for his part, was as taciturn as his friend Bache was garrulous.

Such remarks as he made were brief, but they were as galling as lashes, as cutting as sabre-strokes. At the same time his ideas and theories remained somewhat obscure, partly by reason of this brevity of his, and partly on account of the difficulty he experienced in expressing himself in French. He was from over yonder, from some faraway land—Russia, Poland, Austria or Germany, nobody exactly knew; and it mattered little, for he certainly acknowledged no country, but wandered far and wide with his dream of blood-shedding fraternity. Whenever, with his wonted frigidity, he gave utterance to one of those terrible remarks of his which, like a scythe in a meadow, cut away all before him, little less than the necessity of thus mowing down nations, in order to sow the earth afresh with a young and better community, became apparent. At each proposition unfolded by Bache, such as labour rendered agreeable by police regulations, phalansteria organised like barracks, religion transformed into pantheist or spiritist deism, he gently shrugged his shoulders. What could be the use of such childishness, such hypocritical repairing, when the house was falling and the only honest course was to throw it to the ground, and build up the substantial edifice of to-morrow with entirely new materials? On the subject of propaganda by deeds, bomb-throwing and so forth, he remained silent, though his gestures were expressive of infinite hope. He evidently approved that course. The legend which made him one of the perpetrators of the crime of Barcelona set a gleam of horrible glory in his mysterious past. One day when Bache, while speaking to him of his friend Bergaz, the shadowy Bourse jobber who had already been compromised in some piece of thieving, plainly declared that the aforesaid Bergaz was a bandit, Janzen contented himself with smiling, and replying quietly that theft was merely forced restitution.

Briefly, in this man of culture and refinement, in whose own mysterious life one might perhaps have found various crimes but not a single act of base improbity, one could divine an implacable, obstinate theoretician, who was resolved to set the world ablaze for the triumph of his ideas.

On certain evenings when a visit from Theophile Morin coincided with one from Bache and Janzen, and they and Guillaume lingered chatting until far into the night, Pierre would listen to them in despair from the shadowy corner where he remained motionless, never once joining in the discussions. Distracted, by his own unbelief and thirst for truth, he had at the outset taken a passionate interest in these debates, desirous as he was of drawing up a balance-sheet of the century’s ideas, so as to form some notion of the distance that had been travelled, and the profits that had accrued. But he recoiled from all this in fresh despair, on hearing the others argue, each from his own standpoint and without possibility of concession and agreement. After the repulses he had encountered at Lourdes and Rome, he well realised that in this fresh experiment which he was making with Paris, the whole brain of the century was in question, the new truths, the expected gospel which was to change the face of the world. And, burning with inconsiderate zeal, he went from one belief to another, which other he soon rejected in order to adopt a third. If he had first felt himself to be a Positivist with Morin, an Evolutionist and Determinist with Guillaume, he had afterwards been touched by the fraternal dream of a new golden age which he had found in Bache’s humanitarian Communism. And indeed even Janzen had momentarily shaken him by his fierce confidence in the theory of liberative Individualism. But afterwards he had found himself out of his depth; and each and every theory had seemed to him but part of the chaotic contradictions and incoherences of humanity on its march. It was all a continuous piling up of dross, amidst which he lost himself. Although Fourier had sprung from Saint-Simon he denied him in part; and if Saint-Simon’s doctrine ended in a kind of mystical sensuality, the other’s conducted to an unacceptable regimenting of society. Proudhon, for his part, demolished without rebuilding anything. Comte, who created method and declared science to be the one and only sovereign, had not even suspected the advent of the social crisis which now threatened to sweep all away, and had finished personally as a mere worshipper of love, overpowered by woman. Nevertheless, these two, Comte and Proudhon, entered the