DE SÉNANCOUR
The hero of the book is one of those unhappy souls who seem created for the shady side of life and never succeed in getting out into its sunshine. There is, as Hamlet says, along with many excellent qualities some "one defect" in their nature which prevents the harmonious interplay of its parts. In the delicately balanced works of a watch some little spring, some little wheel breaks, and the whole mechanism comes to a standstill. Obermann has no settled occupation, no sphere of activity, no profession; it is only in the last pages of the book that he makes up his mind that he will be an author; the reader feels no assurance, however, that success awaits him upon this path. The author who has been successful with ever so small a work sees, on looking back, what an almost incredible variety of circumstances have favoured him, what an extraordinary number of obstacles, great and small, have had to be overcome; he remembers how carefully he had to watch his time, how eagerly to seize the opportune moment, how often he was on the point of giving it all up, how many paroxysms of despair he lived through, all to attain this paltry end. The most insignificant book which is born alive speaks of ten thousand triumphs. And what a combination of favourable circumstances is demanded to prevent its dying immediately after birth! As many as in the case of a living organism. The book must find some unoccupied space into which it fits, the interest awakened by it must not be interfered with by other, stronger, interests, or the talent displayed in it outshone by greater talent. It must not recall any previous work, must not even accidentally resemble anything else, and yet must, in one way or other, be associated with something already familiar, must follow a path already struck out. It is of special importance that it should appear at the right moment. There are works which are not actually weak, but which appear so in the light of some contemporaneous event or in comparison with some contemporaneous production; they are made to seem old-fashioned, poor, pale, as it were.
It is probable that Obermann, as an author, will belong to the same class of writers as his creator, Sénancour, namely those who believe that there is something of a magical nature in the secret of success.
His letters provide us with full particulars of his spiritual life and history. The latter is epitomised in the following words: "Oh! how great one is, so long as one is inexperienced! how rich and productive one would be if only the cold looks of one's neighbours and the chill blast of injustice did not shrivel up one's heart! I needed happiness; I was created to suffer. Who does not know those dark days towards the coming of winter, when even the morning brings dense mists and the only light is in some burning bars of colour in the clouded sky? Think of those veils of mist, that wan light, those hurricane gusts whistling among bending, trembling trees, that steady howl, interrupted by terrific shrieks; such was the morning of my life. At midday the colder, steadier storms; towards evening gathering darkness; and man's day is at an end."
To so morose a temperament a regularly ordered life is insupportable. The most difficult, distressing moment in a young man's life, that in which he must choose a profession, is one which Obermann cannot face. For to choose a calling means to exchange complete liberty and the full privileges of humanity for confinement resembling that of the beast in its stall. It is to their freedom from the stamp of any calling that women owe part of their beauty and of the poetry of their sex. The stamp of a calling is a restraint, a limitation, a ridiculous thing. How then could a man with a nature like Obermann's possibly choose a profession? At once too intense and too weak for real life, he hates nothing more than dependence! The whole constitution of society is repellent to him: "Thus much is certain; I will not drag myself up step by step, take a place in society, be compelled to show respect to superiors in return for the privilege of despising inferiors. Nothing is so imbecile as these degrees of contempt reaching down through society from the prince, who claims to be inferior to God alone, to the poorest rag-picker who must be servile to the woman from whom he hires a straw mattress for the night."
He will not purchase the right to command at the price of obedience. To him a clock represents the quintessence of torture. To bind himself to tear his mood into fragments when the clock strikes, as the labourer, the man of business, and the official must, is to him to deprive himself of the one good thing which life with all its tribulations offers, namely, independence.
He is a stranger among his fellow-men; they do not feel as he feels, he does not believe what they believe. They appear to him so tainted with superstition, prejudices, hypocrisy, and social untruthfulness, that he shrinks from contact with them. At the close of the eighteenth century France was not orthodox, but it had not emancipated itself from the belief in God and in a future existence. Obermann does not share these beliefs; his is an essentially modern spirit; his philosophy is the scientific philosophy of the nineteenth century; he is a warm, convinced humanitarian, and has as little belief in a happier existence after death as in a personal God.