XIII
Sternly, remorselessly, fate leads each of us, and only at the first, absorbed in details of all sorts, in trifles, in ourselves, we are not aware of her harsh hand. While one can be deceived and has no shame in lying, one can live and there is no shame in hoping. Truth, not the full truth, of that, indeed, we cannot speak, but even that little we can reach locks up our lips at once, ties our hands, leads us to 'the No.' Then one way is left a man to keep his feet, not to fall to pieces, not to sink into the mire of self-forgetfulness... of self-contempt,—calmly to turn away from all, to say 'enough!' and folding impotent arms upon the empty breast, to save the last, the sole honour he can attain to, the dignity of knowing his own nothingness; that dignity at which Pascal hints when calling man a thinking reed he says that if the whole universe crushed him, he, that reed, would be higher than the universe, because he would know it was crushing him, and it would know it not. A poor dignity! A sorry consolation! Try your utmost to be penetrated by it, to have faith in it, you, whoever you may be, my poor brother, and there's no refuting those words of menace:
'Life's but a walking shadow, a poor player,
That struts and frets his hour upon the stage
And then is heard no more: it is a tale
Told by an idiot, full of sound and fury
Signifying nothing.'
I quoted these lines from Macbeth, and there came back to my mind the witches, phantoms, apparitions.... Alas! no ghosts, no fantastic, unearthly powers are terrible; there are no terrors in the Hoffmann world, in whatever form it appears.... What is terrible is that there is nothing terrible, that the very essence of life is petty, uninteresting and degradingly inane. Once one is soaked through and through with that knowledge, once one has tasted of that bitter, no honey more seems sweet, and even the highest, sweetest bliss, the bliss of love, of perfect nearness, of complete devotion—even that loses all its magic; all its dignity is destroyed by its own pettiness, its brevity. Yes; a man loved, glowed with passion, murmured of eternal bliss, of undying raptures, and lo, no trace is left of the very worm that devoured the last relic of his withered tongue. So, on a frosty day in late autumn, when all is lifeless and dumb in the bleached grey grass, on the bare forest edge, if the sun but come out for an instant from the fog and turn one steady glance on the frozen earth, at once the gnats swarm up on all sides; they sport in the warm rays, bustle, flutter up and down, circle round one another... The sun is hidden—the gnats fall in a feeble shower, and there is the end of their momentary life.
XIV
But are there no great conceptions, no great words of consolation: patriotism, right, freedom, humanity, art? Yes; those words there are, and many men live by them and for them. And yet it seems to me that if Shakespeare could be born again he would have no cause to retract his Hamlet, his Lear. His searching glance would discover nothing new in human life: still the same motley picture—in reality so little complex—would unroll before him in its terrifying sameness. The same credulity and the same cruelty, the same lust of blood, of gold, of filth, the same vulgar pleasures, the same senseless sufferings in the name... why, in the name of the very same shams that Aristophanes jeered at two thousand years ago, the same coarse snares in which the many-headed beast, the multitude, is caught so easily, the same workings of power, the same traditions of slavishness, the same innateness of falsehood—in a word, the same busy squirrel's turning in the same old unchanged wheel.... Again Shakespeare would set Lear repeating his cruel: 'None doth offend,' which in other words means: 'None is without offence.' and he too would say 'enough!' he too would turn away. One thing perhaps, may be: in contrast to the gloomy tragic tyrant Richard, the great poet's ironic genius would want to paint a newer type, the tyrant of to-day, who is almost ready to believe in his own virtue, and sleeps well of nights, or finds fault with too sumptuous a dinner at the very time when his half-crushed victims try to find comfort in picturing him, like Richard, haunted by the phantoms of those he has ruined...
But to what end?
Why prove—picking out, too, and weighing words, smoothing and rounding off phrases—why prove to gnats that they are really gnats?
XV
But art?... beauty?... Yes, these are words of power; they are more powerful, may be, than those I have spoken before. Venus of Milo is, may be, more real than Roman law or the principles of 1789. It may be objected—how many times has the retort been heard!—that beauty itself is relative; that by the Chinese it is conceived as quite other than the European's ideal.... But it is not the relativity of art confounds me; its transitoriness, again its brevity, its dust and ashes—that is what robs me of faith and courage. Art at a given moment is more powerful, may be, than nature; for in nature is no symphony of Beethoven, no picture of Ruysdäel, no poem of Goethe, and only dull-witted pedants or disingenuous chatterers can yet maintain that art is the imitation of nature. But at the end of all, nature is inexorable; she has no need to hurry, and sooner or later she takes her own. Unconsciously and inflexibly obedient to laws, she knows not art, as she knows not freedom, as she knows not good; from all ages moving, from all ages changing, she suffers nothing immortal, nothing unchanging.... Man is her child; but man's work—art—is hostile to her, just because it strives to be unchanging and immortal. Man is the child of nature; but she is the universal mother, and she has no preferences; all that exists in her lap has arisen only at the cost of something else, and must in its time yield its place to something else. She creates destroying, and she cares not whether she creates or she destroys—so long as life be not exterminated, so long as death fall not short of his dues.... And so just as serenely she hides in mould the god-like shape of Phidias's Zeus as the simplest pebble, and gives the vile worm for food the priceless verse of Sophokles. Mankind, 'tis true, jealously aid her in her work of of slaughter; but is it not the same elemental force, the force of nature, that finds vent in the fist of the barbarian recklessly smashing the radiant brow of Apollo, in the savage yells with which he casts in the fire the picture of Apelles? How are we, poor folks, poor artists to be a match for this deaf, dumb, blind force who triumphs not even in her conquests, but goes onward, onward, devouring all things? How stand against those coarse and mighty waves, endlessly, unceasingly moving upward? How have faith in the value and dignity of the fleeting images, that in the dark, on the edge of the abyss, we shape out of dust for an instant?
XVI
All this is true,... but only the transient is beautiful, said Schiller; and nature in the incessant play of her rising, vanishing forms is not averse to beauty. Does not she carefully deck the most fleeting of her children—the petals of the flowers, the wings of the butterfly—in the fairest hues, does she not give them the most exquisite lines? Beauty needs not to live for ever to be eternal—one instant is enough for her. Yes; that may be is true—but only there where personality is not, where man is not, where freedom is not; the butterfly's wing spoiled appears again and again for a thousand years as the same wing of the same butterfly; there sternly, fairly, impersonally necessity completes her circle... but man is not repeated like the butterfly, and the work of his hands, his art, his spontaneous creation once destroyed is lost for ever.... To him alone is it vouchsafed to create... but strange and dreadful it is to pronounce: we are creators... for one hour—as there was, in the tale, a caliph for an hour. In this is our pre-eminence—and our curse; each of those 'creators' himself, even he and no other, even this I is, as it were, constructed with certain aim, on lines laid down beforehand; each more or less dimly is aware of his significance, is aware that he is innately something noble, eternal—and lives, and must live in the moment and for the moment.[1] Sit in the mud, my friend, and aspire to the skies! The greatest among us are just those who more deeply than all others have felt this rooted contradiction; though if so, it may be asked, can such words be used as greatest, great?
[Footnote 1: One cannot help recalling here Mephistopheles's words to Faust:—
'Er (Gott) findet sich in einem ewgen Glanze,
Uns hat er in die Finsterniss gebracht—
Und euch taugt einzig Tag und Nacht.'
—AUTHOR'S NOTE.]
XVII
What is to be said of those to whom, with all goodwill, one cannot apply such terms, even in the sense given them by the feeble tongue of man? What can one say of the ordinary, common, second-rate, third-rate toilers—whatsoever they may be—statesmen, men of science, artists—above all, artists? How conjure them to shake off their numb indolence, their weary stupor, how draw them back to the field of battle, if once the conception has stolen into their brains of the nullity of everything human, of every sort of effort that sets before itself a higher aim than the mere winning of bread? By what crowns can they be lured for whom laurels and thorns alike are valueless? For what end will they again face the laughter of 'the unfeeling crowd' or 'the judgment of the fool'—of the old fool who cannot forgive them from turning away from the old bogies—of the young fool who would force them to kneel with him, to grovel with him before the new, lately discovered idols? Why should they go back again into that jostling crowd of phantoms, to that market-place where seller and buyer cheat each other alike, where is noise and clamour, and all is paltry and worthless? Why 'with impotence in their bones' should they struggle back into that world where the peoples, like peasant boys on a holiday, are tussling in the mire for handfuls of empty nutshells, or gape in open-mouthed adoration before sorry tinsel-decked pictures, into that world where only that is living which has no right to live, and each, stifling self with his own shouting, hurries feverishly to an unknown, uncomprehended goal? No... no.... Enough... enough... enough!
XVIII
...The rest is silence. [Footnote: English in the original.—TRANSLATOR'S NOTE.]
1864.
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The Jew and Other Stories Page 21
