Flight to Arras (16 page)

I looked at the beautiful niece beside me and said to myself, “Bread, in this child, is transmuted into languid grace. It is transmuted into modesty. It is transmuted into gentle silence. And to-morrow, perhaps, this same bread, by virtue of a single gray blot rising on the edge of that ocean of wheat, though it nourish this same lamp, will perhaps no longer send forth this same glowing light. The power that is in this bread will have gone out of it.”

I had made war this day to preserve the glowing light in that lamp, and not to feed that body. I had made war for the particular radiation into which bread is transmuted in the homes of my countrymen. What moved me so deeply in that pensive little girl was the insubstantial vestment of the spirit. It was the mysterious totality composed by the features of her face. It was the poem on the page, more than the page itself.

The little girl felt that I was looking at her. She raised her eyes to mine. It seemed to me that she smiled at me. Her smile was hardly more than a breath over the face of the waters; but that fugitive gleam was enough. I was moved. I felt, mysteriously present, a soul that belonged in this place and no other. There was a peace here, sensing which I murmured to myself, “The peace of the kingdom of silence.” That smile was the glow of the shining wheat.

The face of the niece was unruffled again, veiling its unfathomable depth. The farmer's wife sighed, looked round at us, and spoke no word. The farmer, his mind on the day to come, sat wrapped in his earthy wisdom. Behind the silence of these three beings there was an inner abundance that was like the patrimony of a whole village asleep in the night—and like it, threatened. Strange, the intensity with which I felt myself responsible for that invisible patrimony. I went out of the house to walk alone on the highway, and I carried with me a burden that seemed to me tender and in no wise heavy, like a child asleep in my arms.

I walked slowly, not caring where I went. I had promised myself this conversation with my village; but now I found that I had nothing to say. I was like that heavily-laden bough that had flashed into my mind when the sense of victory had swelled in me. I strolled and lingered, filled with the thought of the ties that bound me to my people. I was one with them, they were one with me. That farmer handing round the bread had made no gift to us at table: he had shared with us and exchanged with us that bread in which all of us had our part. And by that sharing the farmer had not been impoverished but enriched. He had eaten sweeter bread, bread of the community, by that sharing. And I, when I took off for France this afternoon, had made no gift either. We of the Group gave nothing to our people. We were their part in the sacrifice of war. Seeing this, I could see why Hochedé fought the war without mouth-filling words, flew his sorties like a blacksmith working at his smithy. “Who are you?”—“I am the village blacksmith.” The blacksmith is serene.

I strolled and lingered on the highway, filled with hope among those who seemed to be hopeless; yet even in this I was not cut off from the rest. I was their part in hope. True, we were already beaten. True, all was in suspense. True, all was threatened. Yet despite this, I could not but feel in myself the serenity of victory. Contradiction in terms? I don't give a fig for terms. I was like Pénicot, Hochedé, Alias, Gavoille. Like them, I had no language by which to justify my feeling of victory. But like them I was filled with the sense of my responsibility. And what man can feel himself at one and the same time responsible and hopeless?

Defeat.... Victory.... Terms I do not know what to make of. One victory exalts, another corrupts. One defeat kills, another brings life. Tell me what seed is lodged in your victory or your defeat, and I will tell you its future. Life is not definable by situations but by mutations. There is but one victory that I know is sure, and that is the victory that is lodged in the energy of the seed. Sow the seed in the wide black earth and already the seed is victorious, though time must contribute to the triumph of the wheat.

This morning France was a shattered army and a chaotic population. But if in a chaotic population there is a single consciousness animated by a sense of responsibility, the chaos vanishes. A rock pile ceases to be a rock pile the moment a single man contemplates it, bearing within him the image of a cathedral. I shall not fret about the loam if somewhere in it a seed lies buried. The seed will drain the loam and the wheat will blaze.

He who accedes to contemplation transmutes himself into seed. He who makes a discovery pulls me by the sleeve to draw my attention to it. He who invents preaches his invention. How a Hochedé will express himself or act, I do not know, nor does it matter. He will surely spread his tranquil faith. What I do see more clearly now is the prime agent of victory. He who bears in his heart a cathedral to be built is already victorious. He who seeks to become sexton of a finished cathedral is already defeated. Victory is the fruit of love. Only love can say what face shall emerge from the clay. Only love can guide man towards that face. Intelligence is valid only as it serves love.

The sculptor is great with the burden of his creation. It matters little that he know not how he will draw it forth from the clay. From one thumb stroke to the next, from error to error, contradiction to contradiction, he will move through the clay towards his creation. Intelligence is not creative; judgment is not creative. If the sculptor be but skill and mind, his hands will be without genius.

Concerning the part played by intelligence, we were long in error. We neglected the substance of man. We believed that the virtuosity of base natures could aid in the triumph of noble causes, that shrewd selfishness could exalt spirits to sacrifice, that withered hearts could by a wind of phrases found brotherhood or love. We neglected Being. The seed of the cedar will become cedar. The seed of the bramble can only become bramble. I shall no longer content myself with judging men according to the phrases by which they justify their acts. I shall no longer accept as gold the bond they put up in the form of words, nor be deceived concerning the direction in which their acts tend. Here is a man striding towards his home: I cannot say if he is going towards quarrel or towards love. I can ask myself only this: “What sort of man is he?” And when I know that, only then shall I know by what lodestone he is impelled, and where he is bound. For in the end man always gravitates in the direction commanded by the lodestone within him.

The seed haunted by the sun never fails to find its way between the stones in the ground. And the pure logician, if no sun draws him forth, remains entangled in his logic. I shall not forget the lesson taught me by my enemy himself. What direction should the armored column take to invest the rear of the enemy? Nobody can say. What should the armored column be for this purpose? It should be weight of sea pressing against dike.

What ought we do? This. That. The contrary of this or that. There is no determinism that governs the future. What ought we be? That is the essential question, the question that concerns spirit and not intelligence. For spirit impregnates intelligence with the creation that is to come forth. And later, intelligence is brought to bed of creation. How should man go about building the first ship ever known? Very complicated, this. The ship will be born of a thousand errors and fumblings. But what should man be to build that first ship? Here I seize the problem of creation at the root. Merchant. Soldier. In love with the prospect of faraway lands. For then of necessity designers and builders will be born of that love. They will drain the energy of workmen and one day launch a ship. What should we do to annihilate a forest? The question is not easy. What be? Obviously, a forest fire.

To-morrow we of France will enter into the night of defeat. May my country still exist when day dawns again. What ought we do to save my country? I do not know. Contradictory things. Our spiritual heritage must be preserved, else our people will be deprived of their genius. Our people must be preserved else our heritage will become lost. For want of a way to reconcile heritage and people in their formulas, logicians will be tempted to sacrifice either the body or the soul. But I want nothing to do with logicians. I want my country to exist both in the flesh and in the spirit when day dawns. Therefore I must bear with all the weight of my love in that direction. There is no
passage
the sea cannot clear for itself if it bear with all its weight.

The blind move towards the fire in the hearth because the need of that fire is in them. At a distance, they are already governed by it. They seek it because already they have found it. The sculptor guided by the need to mould the clay is already in possession of his creation. And we of the Group are like that. We are warmed by the awareness of the ties that bind us to our people—wherefore we feel ourselves already victorious. We know that we are one with the rest. But that the rest may know it, we must learn to express it. That is a matter of consciousness and language. A matter also of avoiding the verbal traps of superficial logic and polemical wrangling in which substance is destroyed. Above all we must not reject any part of that to which we belong.

And therefore I, leaning back against a wall in the silence of the village night, home from my flight to Arras, enlightened, as it seemed to me, by my flight to Arras, imposed upon myself these rules that I shall never betray.

 

Since I am one with the people of France, I shall never reject my people, whatever they may do. I shall never preach against them in the hearing of others. Whenever it is possible to take their defence, I shall defend them. If they cover me with shame I shall lock up that shame in my heart and be silent. Whatever at such a time I shall think of them, I shall never bear witness against them. Does a husband go from house to house crying out to his neighbors that his wife is a strumpet? Is it thus that he can preserve his honor? No, for his wife is one with his home. No, for he cannot establish his dignity against her. Let him go home to her, and there unburden himself of his anger.

Thus, I shall not divorce myself from a defeat which surely will often humiliate me. I am part of France, and France is part of me. France brought forth men called Pascal, Renoir, Pasteur, Guillaumet, Hochedé. She brought forth also men who were inept, were politicasters, were cheats. But it would be too easy for a man to declare himself part of the first France and not of the other

Defeat divides men. Defeat unbinds that which was bound. In this unbinding there is danger of death. I shall not contribute to these divisions between Frenchmen by casting the responsibility for the disaster upon those of my people who think differently from me. Where there is no judge, nothing is to be gained by hurling accusations. All Frenchmen were defeated together. I was defeated. Hochedé was defeated. Hochedé does not blame others for the defeat. Hochedé says to himself, “I Hochedé, who am one with France, was weak. France that is one with me, Hochedé, was weak. I was weak in her, and she in me.” Hochedé knows perfectly that once he begins distinguishing between his people and himself, he glorifies only himself. And from that moment there ceases to exist a Hochedé who is part of a home, a family, a Group, a nation: there remains a Hochedé who is part of a desert.

If I take upon myself a share in my family's humiliation I shall be able to influence my family. It is part of me, as I am of it. But if I reject its humiliation, my family must collapse; and I shall wander alone, filled with vainglory, but a shell as empty as a corpse.

 

I reject non-being. My purpose is to be. And if I am to be, I must begin by assuming responsibility. Only a few hours ago I was blind. I was bitter. But now I am able to judge more clearly. Just as I refuse to complain of other Frenchmen, since now I feel myself one with France, so I am no longer able to conceive that France has the right to complain of the rest of the world. Each is responsible for all. France was responsible for all the world. Had France been France, she might have stood to the world as the common ideal round which the world would have rallied. She might have served as the keystone in the world's arch. Had France possessed the flavor of France, the radiation of France, the whole world would have been magnetized into a resistance of which the spearhead would have been France. I reject henceforth my reproaches against the world. Assuming that at a given moment the world lacked a soul, France owed it to herself to serve as the world's soul.

France, too, had need to avoid non-being, and to be. There was a time when my Group volunteered for service elsewhere against aggression—in Norway, and again in Finland. What were Norway and Finland, I used to wonder, to the soldiers and petty officers of France? And I would say to myself that in some confused way those men were volunteering to die in a human cause symbolized by mental images of snow and Christmas sleigh-bells. The salvaging of that particular flavor in the world seemed to justify, in their eyes, the sacrifice of their lives. Had we of France meant a kind of Christmas to the world, the world would have been saved through our being.

The spiritual communion of men the world over did not operate in our favor. But had we stood for that communion of men, we should have saved the world and ourselves. In that task we failed. Each is responsible for all. Each is by himself responsible. Each by himself is responsible for all. I understand now for the first time the mystery of the religion whence was born the civilization I claim as my own: “To bear the sins of man.” Each man bears the sins of all men.

Who would call this a creed for the weak? A chief is a man who assumes responsibility. He says, “I was beaten.” He does not say, “My men were beaten.” Thus speaks a real man. Hochedé would say, “I was responsible.”

I know the meaning of humility. It is not self-disparagement. It is the motive power of action. If, intending to absolve myself, I plead fate as the excuse for my misfortunes, I subject myself to fate. If I plead treason as their excuse, I subject myself to treason. But if I accept responsibility, I affirm my strength as a man. I am able to influence that of which I form part. I declare myself a constituent part of the community of mankind.