Kitabı oku: «The Three Cities Trilogy, Complete», sayfa 128

V. LIFE’S WORK AND PROMISE

FIFTEEN months later, one fine golden day in September, Bache and Theophile Morin were taking dejeuner at Guillaume’s, in the big workroom overlooking the immensity of Paris.

Near the table was a cradle with its little curtains drawn. Behind them slept Jean, a fine boy four months old, the son of Pierre and Marie. The latter, simply in order to protect the child’s social rights, had been married civilly at the town-hall of Montmartre. Then, by way of pleasing Guillaume, who wished to keep them with him, and thus enlarge the family circle, they had continued living in the little lodging over the work-shop, leaving the sleepy house at Neuilly in the charge of Sophie, Pierre’s old servant. And life had been flowing on happily for the fourteen months or so that they had now belonged to one another.

There was simply peace, affection and work around the young couple. Francois, who had left the Ecole Normale provided with every degree, every diploma, was now about to start for a college in the west of France, so as to serve his term of probation as a professor, intending to resign his post afterwards and devote himself, if he pleased, to science pure and simple. Then Antoine had lately achieved great success with a series of engravings he had executed – some views and scenes of Paris life; and it was settled that he was to marry Lise Jahan in the ensuing spring, when she would have completed her seventeenth year. Of the three sons, however, Thomas was the most triumphant, for he had at last devised and constructed his little motor, thanks to a happy idea of his father’s. One morning, after the downfall of all his huge chimerical schemes, Guillaume, remembering the terrible explosive which he had discovered and hitherto failed to utilise, had suddenly thought of employing it as a motive force, in the place of petroleum, in the motor which his eldest son had so long been trying to construct for the Grandidier works. So he had set to work with Thomas, devising a new mechanism, encountering endless difficulties, and labouring for a whole year before reaching success. But now the father and son had accomplished their task; the marvel was created, and stood there riveted to an oak stand, and ready to work as soon as its final toilet should have been performed.

Amidst all the changes which had occurred, Mere-Grand, in spite of her great age, continued exercising her active, silent sway over the household, which was now again so gay and peaceful. Though she seldom seemed to leave her chair in front of her work-table, she was really here, there and everywhere. Since the birth of Jean, she had talked of rearing the child in the same way as she had formerly reared Thomas, Francois and Antoine. She was indeed full of the bravery of devotion, and seemed to think that she was not at all likely to die so long as she might have others to guide, love and save. Marie marvelled at it all. She herself, though she was always gay and in good health, felt tired at times now that she was suckling her infant. Little Jean indeed had two vigilant mothers near his cradle; whilst his father, Pierre, who had become Thomas’s assistant, pulled the bellows, roughened out pieces of metal, and generally completed his apprenticeship as a working mechanician.

On the particular day when Bache and Theophile Morin came to Montmartre, the dejeuner proved even gayer than usual, thanks perhaps to their presence. The meal was over, the table had been cleared, and the coffee was being served, when a little boy, the son of a doorkeeper in the Rue Cortot, came to ask for Monsieur Pierre Froment. When they inquired his business, he answered in a hesitating way that Monsieur l’Abbe Rose was very ill, indeed dying, and that he had sent him to fetch Monsieur Pierre Froment at once.

Pierre followed the lad, feeling much affected; and on reaching the Rue Cortot he there found Abbe Rose in a little damp ground-floor room overlooking a strip of garden. The old priest was in bed, dying as the boy had said, but he still retained the use of his faculties, and could speak in his wonted slow and gentle voice. A Sister of Charity was watching beside him, and she seemed so surprised and anxious at the arrival of a visitor whom she did not know, that Pierre understood she was there to guard the dying man and prevent him from having intercourse with others. The old priest must have employed some stratagem in order to send the doorkeeper’s boy to fetch him. However, when Abbe Rose in his grave and kindly way begged the Sister to leave them alone for a moment, she dared not refuse this supreme request, but immediately left the room.

“Ah! my dear child,” said the old man, “how much I wanted to speak to you! Sit down there, close to the bed, so that you may be able to hear me, for this is the end; I shall no longer be here to-night. And I have such a great service to ask of you.”

Quite upset at finding his friend so wasted, with his face white like a sheet, and scarce a sign of life save the sparkle of his innocent, loving eyes, Pierre responded: “But I would have come sooner if I had known you were in need of me! Why did you not send for me before? Are people being kept away from you?”

A faint smile of shame and confession appeared on the old priest’s embarrassed face. “Well, my dear child,” said he, “you must know that I have again done some foolish things. Yes, I gave money to some people who, it seems, were not deserving of it. In fact, there was quite a scandal; they scolded me at the Archbishop’s palace, and accused me of compromising the interests of religion. And when they heard that I was ill, they put that good Sister beside me, because they said that I should die on the floor, and give the very sheets off my bed if I were not prevented.”

He paused to draw breath, and then continued: “So you understand, that good Sister – oh! she is a very saintly woman – is here to nurse me and prevent me from still doing foolish things. To overcome her vigilance I had to use a little deceit, for which God, I trust, will forgive me. As it happens, it’s precisely my poor who are in question; it was to speak to you about them that I so particularly wished to see you.”

Tears had come to Pierre’s eyes. “Tell me what you want me to do,” he answered; “I am yours, both heart and soul.”

“Yes, yes, I know it, my dear child. It was for that reason that I thought of you – you alone. In spite of all that has happened, you are the only one in whom I have any confidence, who can understand me, and give me a promise which will enable me to die in peace.”

This was the only allusion he would venture to make to the cruel rupture which had occurred after the young man had thrown off his cassock and rebelled against the Church. He had since heard of Pierre’s marriage, and was aware that he had for ever severed all religious ties. But at that supreme moment nothing of this seemed of any account to the old priest. His knowledge of Pierre’s loving heart sufficed him, for all that he now desired was simply the help of that heart which he had seen glowing with such passionate charity.

“Well,” he resumed, again finding sufficient strength to smile, “it is a very simple matter. I want to make you my heir. Oh! it isn’t a fine legacy I am leaving you; it is the legacy of my poor, for I have nothing else to bestow on you; I shall leave nothing behind me but my poor.”

Of these unhappy creatures, three in particular quite upset his heart. He recoiled from the prospect of leaving them without chance of succour, without even the crumbs which he had hitherto distributed among them, and which had enabled them to live. One was the big Old’un, the aged carpenter whom he and Pierre had vainly sought one night with the object of sending him to the Asylum for the Invalids of Labour. He had been sent there a little later, but he had fled three days afterwards, unwilling as he was to submit to the regulations. Wild and violent, he had the most detestable disposition. Nevertheless, he could not be left to starve. He came to Abbe Rose’s every Saturday, it seemed, and received a franc, which sufficed him for the whole week. Then, too, there was a bedridden old woman in a hovel in the Rue du Mont-Cenis. The baker, who every morning took her the bread she needed, must be paid. And in particular there was a poor young woman residing on the Place du Tertre, one who was unmarried but a mother. She was dying of consumption, unable to work, and tortured by the idea that when she should have gone, her daughter must sink to the pavement like herself. And in this instance the legacy was twofold: there was the mother to relieve until her death, which was near at hand, and then the daughter to provide for until she could be placed in some good household.

“You must forgive me, my dear child, for leaving you all these worries,” added Abbe Rose. “I tried to get the good Sister, who is nursing me, to take an interest in these poor people, but when I spoke to her of the big Old’un, she was so alarmed that she made the sign of the cross. And it’s the same with my worthy friend Abbe Tavernier. I know nobody of more upright mind. Still I shouldn’t be at ease with him, he has ideas of his own… And so, my dear child, there is only you whom I can rely upon, and you must accept my legacy if you wish me to depart in peace.”

Pierre was weeping. “Ah! certainly, with my whole soul,” he answered. “I shall regard your desires as sacred.”

“Good! I knew you would accept… So it is agreed: a franc for the big Old’un every Saturday, the bread for the bedridden woman, some help for the poor young mother, and then a home for her little girl. Ah! if you only knew what a weight it is off my heart! The end may come now, it will be welcome to me.”

His kind white face had brightened as if with supreme joy. Holding Pierre’s hand within his own he detained him beside the bed, exchanging a farewell full of serene affection. And his voice weakening, he expressed his whole mind in faint, impressive accents: “Yes, I shall be pleased to go off. I could do no more, I could do no more! Though I gave and gave, I felt that it was ever necessary to give more and more. And how sad to find charity powerless, to give without hope of ever being able to stamp out want and suffering! I rebelled against that idea of yours, as you will remember. I told you that we should always love one another in our poor, and that was true, since you are here, so good and affectionate to me and those whom I am leaving behind. But, all the same, I can do no more, I can do no more; and I would rather go off, since the woes of others rise higher and higher around me, and I have ended by doing the most foolish things, scandalising the faithful and making my superiors indignant with me, without even saving one single poor person from the ever-growing torrent of want. Farewell, my dear child. My poor old heart goes off aching, my old hands are weary and conquered.”

Pierre embraced him with his whole soul, and then departed. His eyes were full of tears and indescribable emotion wrung his heart. Never had he heard a more woeful cry than that confession of the impotence of charity, on the part of that old candid child, whose heart was all simplicity and sublime benevolence. Ah! what a disaster, that human kindness should be futile, that the world should always display so much distress and suffering in spite of all the compassionate tears that had been shed, in spite of all the alms that had fallen from millions and millions of hands for centuries and centuries! No wonder that it should bring desire for death, no wonder that a Christian should feel pleased at escaping from the abominations of this earth!

When Pierre again reached the workroom he found that the table had long since been cleared, and that Bache and Morin were chatting with Guillaume, whilst the latter’s sons had returned to their customary occupations. Marie, also, had resumed her usual place at the work-table in front of Mere-Grand; but from time to time she rose and went to look at Jean, so as to make sure that he was sleeping peacefully, with his little clenched fists pressed to his heart. And when Pierre, who kept his emotion to himself, had likewise leant over the cradle beside the young woman, whose hair he discreetly kissed, he went to put on an apron in order that he might assist Thomas, who was now, for the last time, regulating his motor.

Then, as Pierre stood there awaiting an opportunity to help, the room vanished from before his eyes; he ceased to see or hear the persons who were there. The scent of Marie’s hair alone lingered on his lips amidst the acute emotion into which he had been thrown by his visit to Abbe Rose. A recollection had come to him, that of the bitterly cold morning when the old priest had stopped him outside the basilica of the Sacred Heart, and had timidly asked him to take some alms to that old man Laveuve, who soon afterwards had died of want, like a dog by the wayside. How sad a morning it had been; what battle and torture had Pierre not felt within him, and what a resurrection had come afterwards! He had that day said one of his last masses, and he recalled with a shudder his abominable anguish, his despairing doubts at the thought of nothingness. Two experiments which he had previously made had failed most miserably. First had come one at Lourdes, where the glorification of the absurd had simply filled him with pity for any such attempt to revert to the primitive faith of young nations, who bend beneath the terror born of ignorance; and, secondly, there had been an experiment at Rome, which he had found incapable of any renewal, and which he had seen staggering to its death amidst its ruins, a mere great shadow, which would soon be of no account, fast sinking, as it was, to the dust of dead religions. And, in his own mind, Charity itself had become bankrupt; he no longer believed that alms could cure the sufferings of mankind, he awaited naught but a frightful catastrophe, fire and massacre, which would sweep away the guilty, condemned world. His cassock, too, stifled him, a lie alone kept it on his shoulders, the idea, unbelieving priest though he was, that he could honestly and chastely watch over the belief of others. The problem of a new religion, a new hope, such as was needful to ensure the peace of the coming democracies tortured him, but between the certainties of science and the need of the Divine, which seemed to consume humanity, he could find no solution. If Christianity crumbled with the principle of Charity, there could remain nothing else but Justice, that cry which came from every breast, that battle of Justice against Charity in which his heart must contend in that great city of Paris. It was there that began his third and decisive experiment, the experiment which was to make truth as plain to him as the sun itself, and give him back health and strength and delight in life.

At this point of his reverie Pierre was roused by Thomas, who asked him to fetch a tool. As he did so he heard Bache remarking: “The ministry resigned this morning. Vignon has had enough of it, he wants to reserve his remaining strength.”

“Well, he has lasted more than a twelvemonth,” replied Morin. “That’s already an achievement.”

After the crime of Victor Mathis, who had been tried and executed within three weeks, Monferrand had suddenly fallen from power. What was the use of having a strong-handed man at the head of the Government if bombs still continued to terrify the country? Moreover, he had displeased the Chamber by his voracious appetite, which had prevented him from allowing others more than an infinitesimal share of all the good things. And this time he had been succeeded by Vignon, although the latter’s programme of reforms had long made people tremble. He, Vignon, was honest certainly, but of all these reforms he had only been able to carry out a few insignificant ones, for he had found himself hampered by a thousand obstacles. And thus he had resigned himself to ruling the country as others had done; and people had discovered that after all there were but faint shades of difference between him and Monferrand.

“You know that Monferrand is being spoken of again?” said Guillaume.

“Yes, and he has some chance of success. His creatures are bestirring themselves tremendously,” replied Bache, adding, in a bitter, jesting way, that Mege, the Collectivist leader, played the part of a dupe in overthrowing ministry after ministry. He simply gratified the ambition of each coterie in turn, without any possible chance of attaining to power himself.

Thereupon Guillaume pronounced judgment. “Oh! well, let them devour one another,” said he. “Eager as they all are to reign and dispose of power and wealth, they only fight over questions of persons. And nothing they do can prevent the evolution from continuing. Ideas expand, and events occur, and, over and above everything else, mankind is marching on.”

Pierre was greatly struck by these words, and he again recalled the past. His dolorous Parisian experiment had begun, and he was once more roaming through the city. Paris seemed to him to be a huge vat, in which a world fermented, something of the best and something of the worst, a frightful mixture such as sorceresses might have used; precious powders mingled with filth, from all of which was to come the philter of love and eternal youth. And in that vat Pierre first marked the scum of the political world: Monferrand who strangled Barroux, who purchased the support of hungry ones such as Fonsegue, Duthil and Chaigneux, who made use of those who attained to mediocrity, such as Taboureau and Dauvergne; and who employed even the sectarian passions of Mege and the intelligent ambition of Vignon as his weapons. Next came money the poisoner, with that affair of the African Railways, which had rotted the Parliament and turned Duvillard, the triumphant bourgeois, into a public perverter, the very cancer as it were of the financial world. Then as a just consequence of all this there was Duvillard’s own home infected by himself, that frightful drama of Eve contending with her daughter Camille for the possession of Gerard, then Camille stealing him from her mother, and Hyacinthe, the son, passing his crazy mistress Rosemonde on to that notorious harlot Silviane, with whom his father publicly exhibited himself. Then there was the old expiring aristocracy, with the pale, sad faces of Madame de Quinsac and the Marquis de Morigny; the old military spirit whose funeral was conducted by General de Bozonnet; the magistracy which slavishly served the powers of the day, Amadieu thrusting himself into notoriety by means of sensational cases, Lehmann, the public prosecutor, preparing his speeches in the private room of the Minister whose policy he defended; and, finally, the mendacious and cupid Press which lived upon scandal, the everlasting flood of denunciation and filth which poured from Sagnier, and the gay impudence shown by the unscrupulous and conscienceless Massot, who attacked all and defended all, by profession and to order! And in the same way as insects, on discovering one of their own kind dying, will often finish it off and fatten upon it, so the whole swarm of appetites, interests and passions had fallen upon a wretched madman, that unhappy Salvat, whose idiotic crime had brought them all scrambling together, gluttonously eager to derive some benefit from that starveling’s emaciated carcass. And all boiled in the huge vat of Paris; the desires, the deeds of violence, the strivings of one and another man’s will, the whole nameless medley of the bitterest ferments, whence, in all purity, the wine of the future would at last flow.

Then Pierre became conscious of the prodigious work which went on in the depths of the vat, beneath all the impurity and waste. As his brother had just said, what mattered the stains, the egotism and greed of politicians, if humanity were still on the march, ever slowly and stubbornly stepping forward! What mattered, too, that corrupt and emasculate bourgeoisie, nowadays as moribund as the aristocracy, whose place it took, if behind it there ever came the inexhaustible reserve of men who surged up from the masses of the country-sides and the towns! What mattered the debauchery, the perversion arising from excess of wealth and power, the luxuriousness and dissoluteness of life, since it seemed a proven fact that the capitals that had been queens of the world had never reigned without extreme civilisation, a cult of beauty and of pleasure! And what mattered even the venality, the transgressions and the folly of the press, if at the same time it remained an admirable instrument for the diffusion of knowledge, the open conscience, so to say, of the nation, a river which, though there might be horrors on its surface, none the less flowed on, carrying all nations to the brotherly ocean of the future centuries! The human lees ended by sinking to the bottom of the vat, and it was not possible to expect that what was right would triumph visibly every day; for it was often necessary that years should elapse before the realisation of some hope could emerge from the fermentation. Eternal matter is ever being cast afresh into the crucible and ever coming from it improved. And if in the depths of pestilential workshops and factories the slavery of ancient times subsists in the wage-earning system, if such men as Toussaint still die of want on their pallets like broken-down beasts of burden, it is nevertheless a fact that once already, on a memorable day of tempest, Liberty sprang forth from the vat to wing her flight throughout the world. And why in her turn should not Justice spring from it, proceeding from those troubled elements, freeing herself from all dross, flowing forth with dazzling limpidity and regenerating the nations?

However, the voices of Bache and Morin, rising in the course of their chat with Guillaume, once more drew Pierre from his reverie. They were now speaking of Janzen, who after being compromised in a fresh outrage at Barcelona had fled from Spain. Bache fancied that he had recognised him in the street only the previous day. To think that a man with so clear a mind and such keen energy should waste his natural gifts in such a hateful cause!

“When I remember,” said Morin slowly, “that Barthes lives in exile in a shabby little room at Brussels, ever quivering with the hope that the reign of liberty is at hand – he who has never had a drop of blood on his hands and who has spent two-thirds of his life in prison in order that the nations may be freed!”

Bache gently shrugged his shoulders: “Liberty, liberty, of course,” said he; “only it is worth nothing if it is not organised.”

Thereupon their everlasting discussion began afresh, with Saint-Simon and Fourier on one side and Proudhon and Auguste Comte on the other. Bache gave a long account of the last commemoration which had taken place in honour of Fourier’s memory, how faithful disciples had brought wreaths and made speeches, forming quite a meeting of apostles, who all stubbornly clung to their faith, as confident in the future as if they were the messengers of some new gospel. Afterwards Morin emptied his pockets, which were always full of Positivist tracts and pamphlets, manifestos, answers and so forth, in which Comte’s doctrines were extolled as furnishing the only possible basis for the new, awaited religion. Pierre, who listened, thereupon remembered the disputes in his little house at Neuilly when he himself, searching for certainty, had endeavoured to draw up the century’s balance-sheet. He had lost his depth, in the end, amidst the contradictions and incoherency of the various precursors. 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 inacceptable 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 lists and fought against the others, Fourier and Saint-Simon; the combat between them or their disciples becoming so bitter and so blind that the truths common to them all at first seemed obscured and disfigured beyond recognition. Now, however, that evolution had slowly transformed Pierre, those common truths seemed to him as irrefutable, as clear as the sunlight itself. Amidst the chaos of conflicting assertions which was to be found in the gospels of those social messiahs, there were certain similar phrases and principles which recurred again and again, the defence of the poor, the idea of a new and just division of the riches of the world in accordance with individual labour and merit, and particularly the search for a new law of labour which would enable this fresh distribution to be made equitably. Since all the precursory men of genius agreed so closely upon those points, must they not be the very foundations of to-morrow’s new religion, the necessary faith which this century must bequeath to the coming century, in order that the latter may make of it a human religion of peace, solidarity and love?

Then, all at once, there came a leap in Pierre’s thoughts. He fancied himself at the Madeleine once more, listening to the address on the New Spirit delivered by Monseigneur Martha, who had predicted that Paris, now reconverted to Christianity, would, thanks to the Sacred Heart, become the ruler of the world. But no, but no! If Paris reigned, it was because it was able to exercise its intelligence freely. To set the cross and the mystic and repulsive symbolism of a bleeding heart above it was simply so much falsehood. Although they might rear edifices of pride and domination as if to crush Paris with their very weight, although they might try to stop science in the name of a dead ideal and in the hope of setting their clutches upon the coming century, these attempts would be of no avail. Science will end by sweeping away all remnants of their ancient sovereignty, their basilica will crumble beneath the breeze of Truth without any necessity of raising a finger against it. The trial has been made, the Gospel as a social code has fallen to pieces, and human wisdom can only retain account of its moral maxims. Ancient Catholicism is on all sides crumbling into dust, Catholic Rome is a mere field of ruins from which the nations turn aside, anxious as they are for a religion that shall not be a religion of death. In olden times the overburdened slave, glowing with a new hope and seeking to escape from his gaol, dreamt of a heaven where in return for his earthly misery he would be rewarded with eternal enjoyment. But now that science has destroyed that false idea of a heaven, and shown what dupery lies in reliance on the morrow of death, the slave, the workman, weary of dying for happiness’ sake, demands that justice and happiness shall find place upon this earth. Therein lies the new hope – Justice, after eighteen hundred years of impotent Charity. Ah! in a thousand years from now, when Catholicism will be naught but a very ancient superstition of the past, how amazed men will be to think that their ancestors were able to endure that religion of torture and nihility! How astonished they will feel on finding that God was regarded as an executioner, that manhood was threatened, maimed and chastised, that nature was accounted an enemy, that life was looked upon as something accursed, and that death alone was pronounced sweet and liberating! For well-nigh two thousand years the onward march of mankind has been hampered by the odious idea of tearing all that is human away from man: his desires, his passions, his free intelligence, his will and right of action, his whole strength. And how glorious will be the awakening when such virginity as is now honoured by the Church is held in derision, when fruitfulness is again recognised as a virtue, amidst the hosanna of all the freed forces of nature – man’s desires which will be honoured, his passions which will be utilised, his labour which will be exalted, whilst life is loved and ever and ever creates love afresh!

A new religion! a new religion! Pierre remembered the cry which had escaped him at Lourdes, and which he had repeated at Rome in presence of the collapse of old Catholicism. But he no longer displayed the same feverish eagerness as then – a puerile, sickly desire that a new Divinity should at once reveal himself, an ideal come into being, complete in all respects, with dogmas and form of worship. The Divine certainly seemed to be as necessary to man as were bread and water; he had ever fallen back upon it, hungering for the mysterious, seemingly having no other means of consolation than that of annihilating himself in the unknown. But who can say that science will not some day quench the thirst for what lies beyond us? If the domain of science embraces the acquired truths, it also embraces, and will ever do so, the truths that remain to be acquired. And in front of it will there not ever remain a margin for the thirst of knowledge, for the hypotheses which are but so much ideality? Besides, is not the yearning for the divine simply a desire to behold the Divinity? And if science should more and more content the yearning to know all and be able to do all, will not that yearning be quieted and end by mingling with the love of acquired truth? A religion grafted on science is the indicated, certain, inevitable finish of man’s long march towards knowledge. He will come to it at last as to a natural haven, as to peace in the midst of certainty, after passing every form of ignorance and terror on his road. And is there not already some indication of such a religion? Has not the idea of the duality of God and the Universe been brushed aside, and is not the principle of unity, monisme, becoming more and more evident – unity leading to solidarity, and the sole law of life proceeding by evolution from the first point of the ether that condensed to create the world? But if precursors, scientists and philosophers – Darwin, Fourier and all the others – have sown the seed of to-morrow’s religion by casting the good word to the passing breeze, how many centuries will doubtless be required to raise the crop! People always forget that before Catholicism grew up and reigned in the sunlight, it spent four centuries in germinating and sprouting from the soil. Well, then, grant some centuries to this religion of science of whose sprouting there are signs upon all sides, and by-and-by the admirable ideas of some Fourier will be seen expanding and forming a new gospel, with desire serving as the lever to raise the world, work accepted by one and all, honoured and regulated as the very mechanism of natural and social life, and the passions of man excited, contented and utilised for human happiness! The universal cry of Justice, which rises louder and louder, in a growing clamour from the once silent multitude, the people that have so long been duped and preyed upon, is but a cry for this happiness towards which human beings are tending, the happiness that embodies the complete satisfaction of man’s needs, and the principle of life loved for its own sake, in the midst of peace and the expansion of every force and every joy. The time will come when this Kingdom of God will be set upon the earth; so why not close that other deceptive paradise, even if the weak-minded must momentarily suffer from the destruction of their illusions; for it is necessary to operate even with cruelty on the blind if they are to be extricated from their misery, from their long and frightful night of ignorance!