“I do not know whether you noticed the effect of the sunset light on the cottage where little Jacques lives? Everything shone so brightly in the fiery rays of the sun, and then all at once the whole landscape grew dark and dreary. That sudden change was like the change in my own life at this time. I received from her the first, the sole and sublime token of love that an innocent girl may give; the more secretly it is given, the closer is the bond it forms, the sweet promise of love, a fragment of the language spoken in a fairer world than this. Sure, therefore, of being beloved, I vowed that I would confess everything at once, that I would have no secrets from her; I felt ashamed that I had so long delayed to tell her about the sorrows that I had brought upon myself.
“Unluckily, with the morrow of this happy day a letter came from my son’s tutor, the life of the child so dear to me was in danger. I went away without confiding my secret to Evelina, merely telling her family that I was urgently required in Paris. Her parents took alarm during my absence. They feared that there I was entangled in some way, and wrote to Paris to make inquiries about me. It was scarcely consistent with their religious principles; but they suspected me, and did not even give me an opportunity of clearing myself.
“One of their friends, without my knowledge, gave them the whole history of my youth, blackening my errors, laying stress upon the existence of my child, which (said they) I intended to conceal. I wrote to my future parents, but I received no answers to my letters; and when they came back to Paris, and I called at their house, I was not admitted. Much alarmed, I sent to my old friend to learn the reason of this conduct on their part, which I did not in the least understand. As soon as the good soul knew the real cause of it all, he sacrificed himself generously, took upon himself all the blame of my reserve, and tried to exculpate me, but all to no purpose. Questions of interest and morality were regarded so seriously by the family, their prejudices were so firmly and deeply rooted, that they never swerved from their resolution. My despair was overwhelming. At first I tried to deprecate their wrath, but my letters were sent back to me unopened. When every possible means had been tried in vain; when her father and mother had plainly told my old friend (the cause of my misfortune) that they would never consent to their daughter’s marriage with a man who had upon his conscience the death of a woman and the life of a natural son, even though Evelina herself should implore them upon her knees; then, sir, there only remained to me one last hope, a hope as slender and fragile as the willow-branch at which a drowning wretch catches to save himself.
“I ventured to think that Evelina’s love would be stronger than her father’s scruples, that her inflexible parents might yield to her entreaties. Perhaps, who knows, her father had kept from her the reasons of the refusal, which was so fatal to our love. I determined to acquaint her with all the circumstances, and to make a final appeal to her; and in fear and trembling, in grief and tears, my first and last love-letter was written. To-day I can only dimly remember the words dictated to me by my despair; but I must have told Evelina that if she had dealt sincerely with me she could not and ought not to love another, or how could her whole life be anything but a lie? she must be false either to her future husband or to me. Could she refuse to the lover, who had been so misjudged and hardly entreated, the devotion which she would have shown him as her husband, if the marriage which had already taken place in our hearts had been outwardly solemnized? Was not this to fall from the ideal of womanly virtue? What woman would not love to feel that the promises of the heart were more sacred and binding than the chains forged by the law? I defended my errors; and in my appeal to the purity of innocence, I left nothing unsaid that could touch a noble and generous nature. But as I am telling you everything, I will look for her answer and my farewell letter,” said Benassis, and he went up to his room in search of it.
He returned in a few moments with a worn pocketbook; his hands trembled with emotion as he drew from it some loose sheets.
“Here is the fatal letter,” he said. “The girl who wrote those lines little knew the value that I should set upon the scrap of paper that holds her thoughts. This is the last cry that pain wrung from me,” he added, taking up a second letter; “I will lay it before you directly. My old friend was the bearer of my letter of entreaty; he gave it to her without her parents’ knowledge, humbling his white hair to implore Evelina to read and to reply to my appeal. This was her answer:
“‘Monsieur...’ But lately I had been her ‘beloved,’ the innocent name she had found by which to express her innocent love, and now she called me Monsieur!... That one word told me everything. But listen to the rest of the letter:
“‘Treachery on the part of one to whom her life was to be intrusted is a bitter thing for a girl to discover; and yet I could not but excuse you, we are so weak! Your letter touched me, but you must not write to me again, the sight of your handwriting gives me such unbearable pain. We are parted for ever. I was carried away by your reasoning; it extinguished all the harsh feelings that had risen up against you in my soul. I had been so proud of your truth! But both of us have found my father’s reasoning irresistible. Yes, monsieur, I ventured to plead for you. I did for you what I have never done before, I overcame the greatest fears that I have ever known, and acted almost against my nature. Even now I am yielding to your entreaties, and doing wrong for your sake, in writing to you without my father’s knowledge. My mother knows that I am writing to you; her indulgence in leaving me at liberty to be alone with you for a moment has taught me the depth of her love for me, and strengthened my determination to bow to the decree of my family, against which I had almost rebelled. So I am writing to you, monsieur, for the first and last time. You have my full and entire forgiveness for the troubles that you have brought into my life. Yes, you are right; a first love can never be forgotten. I am no longer an innocent girl; and, as an honest woman, I can never marry another. What my future will be, I know not therefore. Only you see, monsieur, that echoes of this year that you have filled will never die away in my life. But I am in no way accusing you.... “I shall always be beloved!” Why did you write those words? Can they bring peace to the troubled soul of a lonely and unhappy girl? Have you not already laid waste my future, giving me memories which will never cease to revisit me? Henceforth I can only give myself to God, but will He accept a broken heart? He has had some purpose to fulfil in sending these afflictions to me; doubtless it was His will that I should turn to Him, my only refuge here below. Nothing remains to me here upon this earth. You have all a man’s ambitions wherewith to beguile your sorrows. I do not say this as a reproach; it is a sort of religious consolation. If we both bear a grievous burden at this moment, I think that my share of it is the heavier. He in whom I have put my trust, and of whom you can feel no jealousy, has joined our lives together, and He puts them asunder according to His will. I have seen that your religious beliefs were not founded upon the pure and living faith which alone enables us to bear our woes here below. Monsieur, if God will vouchsafe to hear my fervent and ceaseless prayers, He will cause His light to shine in your soul. Farewell, you who should have been my guide, you whom once I had the right to call “my beloved,” no one can reproach me if I pray for you still. God orders our days as it pleases Him. Perhaps you may be the first whom He will call to himself; but if I am left alone in the world, then, monsieur, intrust the care of the child to me.’
“This letter, so full of generous sentiments, disappointed my hopes,” Benassis resumed, “so that at first I could think of nothing but my misery; afterwards I welcomed the balm which, in her forgetfulness of self, she had tried to pour into my wounds, but in my first despair I wrote to her somewhat bitterly:
“Mademoiselle — that word alone will tell you that at your bidding I renounce you. There is something indescribably sweet in obeying one we love, who puts us to the torture. You are right. I acquiesce in my condemnation. Once I slighted a girl’s devotion; it is fitting, therefore, that my love should be rejected to-day. But I little t
hought that my punishment was to be dealt to me by the woman at whose feet I had laid my life. I never expected that such harshness, perhaps I should say, such rigid virtue, lurked in a heart that seemed to be so loving and so tender. At this moment the full strength of my love is revealed to me; it has survived the most terrible of all trials, the scorn you have shown for me by severing without regret the ties that bound us. Farewell for ever. There still remains to me the proud humility of repentance; I will find some sphere of life where I can expiate the errors to which you, the mediator between Heaven and me, have shown no mercy. Perhaps God may be less inexorable. My sufferings, sufferings full of the thought of you, shall be the penance of a heart which will never be healed, which will bleed in solitude. For a wounded heart — shadow and silence.
“‘No other image of love shall be engraven on my heart. Though I am not a woman, I feel as you felt that when I said “I love you,” it was a vow for life. Yes, the words then spoken in the ear of “my beloved” were not a lie; you would have a right to scorn me if I could change. I shall never cease to worship you in my solitude. In spite of the gulf set between us, you will still be the mainspring of all my actions, and all the virtues are inspired by penitence and love. Though you have filled my heart with bitterness, I shall never have bitter thoughts of you; would it not be an ill beginning of the new tasks that I have set myself if I did not purge out all the evil leaven from my soul? Farewell, then, to the one heart that I love in the world, a heart from which I am cast out. Never has more feeling and more tenderness been expressed in a farewell, for is it not fraught with the life and soul of one who can never hope again, and must be henceforth as one dead?... Farewell. May peace be with you, and may all the sorrow of our lot fall to me!’”
Benassis and Genestas looked at each other for a moment after reading the two letters, each full of sad thoughts, of which neither spoke.
“As you see, this is only a rough copy of my last letter,” said Benassis; “it is all that remains to me to-day of my blighted hopes. When I had sent the letter, I fell into an indescribable state of depression. All the ties that hold one to life were bound together in the hope of wedded happiness, which was henceforth lost to me for ever. I had to bid farewell to the joys of a permitted and acknowledged love, to all the generous ideas that had thronged up from the depths of my heart. The prayers of a penitent soul that thirsted for righteousness and for all things lovely and of good report, had been rejected by these religious people. At first, the wildest resolutions and most frantic thoughts surged through my mind, but happily for me the sight of my son brought self-control. I felt all the more strongly drawn towards him for the misfortunes of which he was the innocent cause, and for which I had in reality only myself to blame. In him I found all my consolation.
“At the age of thirty-four I might still hope to do my country noble service. I determined to make a name for myself, a name so illustrious that no one should remember the stain on the birth of my son. How many noble thoughts I owe to him! How full a life I led in those days while I was absorbed in planning out his future! I feel stifled,” cried Benassis. “All this happened eleven years ago, and yet to this day, I cannot bear to think of that fatal year.... My child died, sir; I lost him!”
The doctor was silent, and hid his face in his hands; when he was somewhat calmer he raised his head again, and Genestas saw that his eyes were full of tears.
“At first it seemed as if this thunderbolt had uprooted me,” Benassis resumed. “It was a blow from which I could only expect to recover after I had been transplanted into a different soil from that of the social world in which I lived. It was not till some time afterwards that I saw the finger of God in my misfortunes, and later still that I learned to submit to His will and to hearken to His voice. It was impossible that resignation should come to me all at once. My impetuous and fiery nature broke out in a final storm of rebellion.
“It was long before I brought myself to take the only step befitting a Catholic; indeed, my thoughts ran on suicide. This succession of misfortunes had contributed to develop melancholy feelings in me, and I deliberately determined to take my own life. It seemed to me that it was permissible to take leave of life when life was ebbing fast. There was nothing unnatural, I thought about suicide. The ravages of mental distress affected the soul of man in the same way that acute physical anguish affected the body; and an intelligent being, suffering from a moral malady, had surely a right to destroy himself, a right he shares with the sheep, that, fallen a victim to the ‘staggers,’ beats its head against a tree. Were the soul’s diseases in truth more readily cured than those of the body? I scarcely think so, to this day. Nor do I know which is the more craven soul — he who hopes even when hope is no longer possible, or he who despairs. Death is the natural termination of a physical malady, and it seemed to me that suicide was the final crisis in the sufferings of a mind diseased, for it was in the power of the will to end them when reason showed that death was preferable to life. So it is not the pistol, but a thought that puts an end to our existence. Again, when fate may suddenly lay us low in the midst of a happy life, can we be blamed for ourselves refusing to bear a life of misery?
“But my reflections during that time of mourning turned on loftier themes. The grandeur of pagan philosophy attracted me, and for a while I became a convert. In my efforts to discover new rights for man, I thought that with the aid of modern thought I could penetrate further into the questions to which those old-world systems of philosophy had furnished solutions.
“Epicurus permitted suicide. Was it not the natural outcome of his system of ethics? The gratification of the senses was to be obtained at any cost; and when this became impossible, the easiest and best course was for the animate being to return to the repose of inanimate nature. Happiness, or the hope of happiness, was the one end for which man existed, for one who suffered, and who suffered without hope, death ceased to be an evil, and became a good, and suicide became a final act of wisdom. This act Epicurus neither blamed nor praised; he was content to say as he poured a libation to Bacchus, ‘As for death, there is nothing in death to move our laughter or our tears.’
“With a loftier morality than that of the Epicureans, and a sterner sense of man’s duties, Zeno and the Stoic philosophers prescribed suicide in certain cases to their followers. They reasoned thus: Man differs from the brute in that he has the sovereign right to dispose of his person; take away this power of life and death over himself and he becomes the plaything of fate, the slave of other men. Rightly understood, this power of life and death is a sufficient counterpoise for all the ills of life; the same power when conferred upon another, upon his fellow-man, leads to tyranny of every kind. Man has no power whatever unless he has unlimited freedom of action. Suppose that he has been guilty of some irreparable error, from the shameful consequences of which there is no escape; a sordid nature swallows down the disgrace and survives it, the wise man drinks the hemlock and dies. Suppose that the remainder of life is to be one constant struggle with the gout which racks our bones, or with a gnawing and disfiguring cancer, the wise man dismisses quacks, and at the proper moment bids a last farewell to the friends whom he only saddens by his presence. Or another perhaps has fallen alive into the hands of the tyrant against whom he fought. What shall he do? The oath of allegiance is tendered to him; he must either subscribe or stretch out his neck to the executioner; the fool takes the latter course, the coward subscribes, the wise man strikes a last blow for liberty — in his own heart. ‘You who are free,’ the Stoic was wont to say, ‘know then how to preserve your freedom! Find freedom from your own passions by sacrificing them to duty, freedom from the tyranny of mankind by pointing to the sword or the poison which will put you beyond their reach, freedom from the bondage of fate by determining the point beyond which you will endure it no longer, freedom from physical fear by learning how to subdue the gross instinct which causes so many wretches to cling to life.’
“After I had unearthed this reason
ing from among a heap of ancient philosophical writings, I sought to reconcile it with Christian teachings. God has bestowed free-will upon us in order to require of us an account hereafter before the Throne of Judgment. ‘I will plead my cause there!’ I said to myself. But such thoughts as these led me to think of a life after death, and my old shaken beliefs rose up before me. Human life grows solemn when all eternity hangs upon the slightest of our decisions. When the full meaning of this thought is realized, the soul becomes conscious of something vast and mysterious within itself, by which it is drawn towards the Infinite; the aspect of all things alters strangely. From this point of view life is something infinitely great and infinitely little. The consciousness of my sins had never made me think of heaven so long as hope remained to me on earth, so long as I could find a relief for my woes in work and in the society of other men. I had meant to make the happiness of a woman’s life, to love, to be the head of a family, and in this way my need of expiation would have been satisfied to the full. This design had been thwarted, but yet another way had remained to me, — I would devote myself henceforward to my child. But after these two efforts had failed, and scorn and death had darkened my soul for ever, when all my feelings had been wounded and nothing was left to me here on earth, I raised my eyes to heaven, and beheld God.
“Yet still I tried to obtain the sanction of religion for my death. I went carefully through the Gospels, and found no passage in which suicide was forbidden; but during the reading, the divine thought of Christ, the Saviour of men dawned in me. Certainly He had said nothing about the immortality of the soul, but He had spoken of the glorious kingdom of His Father; He had nowhere forbidden parricide, but He condemned all that was evil. The glory of His evangelists, and the proof of their divine mission, is not so much that they made laws for the world, but that they spread a new spirit abroad, and the new laws were filled with this new spirit. The very courage which a man displays in taking his own life seemed to me to be his condemnation; so long as he felt that he had within himself sufficient strength to die by his own hands, he ought to have had strength enough to continue the struggle. To refuse to suffer is a sign of weakness rather than of courage, and, moreover, was it not a sort of recusance to take leave of life in despondency, an abjuration of the Christian faith which is based upon the sublime words of Jesus Christ: ‘Blessed are they that mourn.’
Works of Honore De Balzac Page 1033
