Читать книгу Wisdom, Wit, and Pathos of Ouida - Ouida - Страница 5

One fetter of tradition loosened, one web of superstition broken, one ray of light let in on darkness, one principle of liberty secured, are worth the living for, he mused. Fame!—it is the flower of a day, that dies when the next sun rises. But to do something, however little, to free men from their chains, to aid something, however faintly, the rights of reason and of truth, to be unvanquished through all and against all, these may bring one nearer the pure ambitions of youth.

Happiness dies as age comes to us; it sets for ever, with the suns of early years: yet perhaps we may keep a higher thing beside which it holds but a brief loyalty, if to ourselves we can rest true, if for the liberty of the world we can do anything.

Do not believe that happiness makes us selfish; it is a treason to the sweetest gift of life. It is when it has deserted us that it grows hard to keep all the better things in us from dying in the blight.

"Coleridge cried, 'O God, how glorious it is to live!' Renan asks, 'O God, when will it be worth while to live?' In nature we echo the poet; in the world we echo the thinker."

"Yet you are greater than you were then," he said, slowly. "I know it—I who am but a wine-cup rioter and love nothing but my summer-day fooling. You are greater; but the harvest you sow will only be reaped over your grave."

"I should be content could I believe it would be reaped then."

"Be content then. You may be so."

"God knows! Do you not think Marsy and Delisle de Sales and Linguet believed, as they suffered in their dungeons for mere truth of speech, that the remembrance of future generations would solace them? Bichât gave himself to premature death for science' sake; does the world once in a year speak his name? Yet how near those men are to us, to be forgotten! A century, and history will scarce chronicle them."

"Then why give the wealth of your intellect to men?"

"Are there not higher things than present reward and the mere talk of tongues? The monstrari digito were scarce a lofty goal. We may love Truth and strive to serve her, disregarding what she brings us. Those who need a bribe from her are not her true believers."

Philippe d'Orvâle tossed his silvery hair from his eyes—eyes of such sunny lustre still.

"Ay! And those who held that sublime code of yours, that cleaving to truth for truth's sake, where are they? How have they fared in every climate and in every age? Stoned, crucified, burned, fettered, broken on the vast black granite mass of the blind multitude's brutality, of the priesthood's curse and craft!"

"True! Yet if through us, ever so slightly, the bondage of the creeds' traditions be loosened from the lives they stifle, and those multitudes—so weary, so feverish, so much more to be pitied than condemned—become less blind, less brute, the sacrifice is not in vain."

"In your sense, no. But the world reels back again into darkness as soon as a hand has lifted it for a while into light. Men hold themselves purified, civilised; a year of war—and lust and bloodthirst rage untamed in all their barbarism; a taste of slaughter—and they are wolves again! There was truth in the old feudal saying, 'Oignez vilain, il vous poindra; poignez vilain, il vous oindra.' Beat the multitudes you talk of with a despot's sword, and they will lick your feet; touch them with a Christ-like pity, and they will nail you to the cross."

There was terrible truth in the words: this man of princely blood, who disdained all sceptres and wanted nothing of the world, could look through and through it with his bold sunlit eyes, and see its rottenness to the core.

Chandos sighed as he heard.

"You are right—only too right. Yet even while they crouch to the tyrant's sabre, how bitterly they need release! even while they crucify their teachers and their saviours, how little they know what they do! They may forsake themselves; but they should not be forsaken."

Philippe d'Orvâle looked on him with a light soft as woman's tears in his eyes, and dashed his hand down on the alabaster.

"Chandos, you live twenty centuries too late. You would have been crowned in Athens, and throned in Asia. But here, as a saving grace, they will call you—'mad!'"

"Well, if they do? The title has its honours. It was hooted against Solon and Socrates."

"I would do all in the world to please you, monseigneur," he answered, sadly; "but I cannot change my nature. The little aziola loves the shade, and shrinks from noise and glare and all the ways of men; I am like it. You cannot make the aziola a bird for sunlight; you cannot make me as others are."

Chandos looked down on him with an almost tender compassion. To him, whose years were so rich in every pleasure and every delight that men can enjoy, the loneliness and pain of Lulli's life, divorced from all the living world, made it a marvel profoundly melancholy, profoundly formed to claim the utmost gentleness and sympathy.

"I would not have you as others are, Lulli," he said, softly. "If in all the selfishness and pleasures of our world there were not some here and there to give their lives to high thoughts and to unselfish things, as you give yours, we should soon, I fear, forget that such existed. But for such recluse's devotion to an art as yours, the classics would have perished; without the cloister-penmen, the laws of science would never have broken the bondage of tradition."

Lulli looked up eagerly; then his head drooped again with the inexpressible weariness of that vain longing which "toils to reach the stars."

"Ah, what is the best that I reach?—the breath of the wind which passes, and sighs, and is heard no more."

"How crabbed a scroll!" he went on, throwing himself down a moment on the thyme and grass. "The characters must baffle even you; the years that have yellowed the vellum have altered the fashion. Whose is it?"

"An old Elizabethan musician's," answered Lulli, as he looked up. "Yes; the years take all—our youth, our work, our life, even our graves."

Something in his Provençal cadence gave a rhythm to his simplest speech: the words fell sadly on his listener's ear, though on the sensuous luxuriance of his own existence no shadow ever rested, no skeleton ever crouched.

"Yes: the years take all," he said, with a certain sadness on him. "How many unperfected resolves, unachieved careers, unaccomplished ambitions, immatured discoveries, perish under the rapidity of time, as unripe fruits fall before their season! Bichât died at thirty-one:—if he had lived, his name would now have outshone Aristotle's."

"We live too little time to do anything even for the art we give our life to," murmured Lulli. "When we die, our work dies with us: our better self must perish with our bodies; the first change of fashion will sweep it into oblivion."

"Yet something may last of it," suggested Chandos, while his hand wandered among the blue bells of the curling hyacinths. "Because few save scholars read the 'Defensio Populi' now, the work it did for free thought cannot die. None the less does the cathedral enrich Cologne because the name of the man who begot its beauty has passed unrecorded. None the less is the world aided by the effort of every true and daring mind because the thinker himself has been crushed down in the rush of unthinking crowds."

"No, if it could live!" murmured Lulli, softly, with a musing pain in the broken words. "But look! the scroll was as dear to its writer as his score to Beethoven—the child of his love, cradled in his thoughts night and day, cherished as never mother cherished her first-born, beloved as wife or mistress, son or daughter, never were. Perhaps he denied himself much to give his time more to his labour; and when he died, lonely and in want, because he had pursued that for which men called him a dreamer, his latest thought was of the work which never could speak to others as it spoke to him, which he must die and leave, in anguish that none ever felt to sever from a human thing. Yet what remains of his love and his toil? It is gone, as a laugh or a sob dies off the ear, leaving no echo behind. His name signed here tells nothing to the men for whom he laboured, adds nothing to the art for which he lived. As it is with him, so will it be with me."

His voice, that had risen in sudden and untutored eloquence, sank suddenly into the sadness and the weariness of the man whose highest joy is but relief from pain; and in it was a keener pang still—the grief of one who strives for what incessantly escapes him.

"Wait," said Chandos, gently. "Are we sure that nothing lives of the music you mourn? It may live on the lips of the people, in those Old-World songs whose cause we cannot trace, yet which come sweet and fresh transmitted to every generation. How often we hear some nameless melody echo down a country-side! the singers cannot tell you whence it came; they only know their mothers sang it by their cradles, and they will sing it by their children's. But in the past the song had its birth in genius."

Guido Lulli bent his head.

"True: such an immortality were all-sufficient: we could well afford to have our names forgotten——"

"Let that fellow alone, Cos," laughed Chandos, to avert the stormy element which seemed to threaten the serenity of his breakfast-party. "Trevenna will beat us all with his tongue, if we tempt him to try conclusions. He should be a Chancellor of the Exchequer or a Cheap John; I am not quite clear which as yet."

"Identically the same things!" cried Trevenna. "The only difference is the scale they are on; one talks from the bench, and the other from the benches; one cheapens tins, and the other cheapens taxes; one has a salve for an incurable disease, and the other a salve for the national debt; one rounds his periods to put off a watch that won't go, and the other to cover a deficit that won't close; but they radically drive the same trade, and both are successful if the spavined mare trots out looking sound, and the people pay up. 'Look what I save you,' cry Cheap John and Chancellor; and while they shout their economics, they pocket their shillings. Ah, if I were sure I could bamboozle a village, I should know I was qualified to make up a Budget."

"Most impudent of men! When will you learn the first lesson of society, and decently and discreetly apprendre à vous effacer?"

"A m'effacer? The advice Lady Harriet Vandeleur gave Cecil. Very good for mediocre people, I dare say; but it wouldn't suit me. There are some people, you know, that won't iron down for the hardest rollers. M'effacer? No! I'd rather any day be an ill-bred originality than a well-bred nonentity."

"Then you succeed perfectly in being what you wish! Don't you know, monsieur, that to set yourself against conventionalities is like talking too loud?—an impertinence and an under-breeding that society resents by exclusion."

"Yes, I know it. But a duke may bawl, and nobody shuts out him; a prince might hop on one leg, and everybody would begin to hop too. Now, what the ducal lungs and the princely legs might do with impunity, I declare I've a right to do, if I like."

"Bécasse! no one can declare his rights till he can do much more, and—purchase them. Have a million, and we may perhaps give you a little license to be unlike other persons: without the million it is an ill-bred gaucherie."

"Ah, I know! Only a nobleman may be original; a poor penniless wretch upon town must be humbly and insignificantly commonplace. What a pity for the success of the aristocratic monopolists that nature puts clever fellows and fools just in the reverse order! But then nature's a shocking socialist."

"And so are you."

Trevenna laughed.

"Hush, madame. Pray don't destroy me with such a whisper."

Talent wears well; genius wears itself out; talent drives a brougham in fact, genius a sun-chariot in fancy; talent keeps to earth and fattens there, genius soars to the empyrean, to get picked by every kite that flies; talent is the part and the venison, genius the seltzer and souffle of life. The man who has talent sails successfully on the top of the wave; the man with genius beats himself to pieces, fifty to one, on the first rock he meets.

One innocent may be wrongly suspected until he is made the thing that the libel called him.

Men shut out happiness from their schemes for the world's happiness. They might as well try to bring flowers to bloom without the sun.

The most dastardly sin on earth is the desertion of the fallen.

Let the world abandon you, but to yourself be true.

The bread of bitterness is the food on which men grow to their fullest stature.

Youth without faith is a day without sun.

I detest posterity—every king hates his heir.

Scandals are like dandelion seeds; they are arrow-headed and stick when they fall, and bring forth and multiply fourfold.

The puff perfect is the puff personal—adroitly masked.

I wear the Bonnet Rouge discreetly weighed down with a fine tassel of British prudence.

He was a master of the great art of banter. It is a marvellous force; it kills sanctity, unveils sophistry, travesties wisdom, cuts through the finest shield, and turns the noblest impulses to hopeless ridicule.

Immortality is dull work—a hideous statue that gets black as soot in no time; funeral sermons that make you out a vial of revelations and discuss the probabilities of your being in the realms of Satan; a bust that slants you off at the shoulders and sticks you up on a bracket; a tombstone for the canes of the curious to poke at; an occasional attention in the way of withered immortelles or biographical Billingsgate, and a partial preservation shared in common with mummies, auks' eggs, snakes in bottles, and deformities in spirits of wine:—that's posthumous fame. I must say I don't see much fun in it.

It were hard not to be wrong in philosophies when the body starves on a pinch of oatmeal. It is the law of necessity, the balance of economy; human fuel must be used up that the machine of the world may spin on; but it is not, perhaps, marvellous that the living fuel is sometimes unreconciled to that symmetrical rule of waste and repair, of consumer and consumed.

It is many centuries since Caius Gracchus called the mercantile classes to aid the people against the patricians, and found too late that they were deadlier oppressors than all the optimates; but the error still goes on, and the moneymakers churn it into gold, as they churned it then into the Asiatic revenues and the senatorial amulets.

The love of a people is the most sublime crown that can rest on the brow of any man, but the love of a mob is a mongrel that fawns and slavers one moment, to rend and tear the next.