For, and this is a grand fact, those who devote themselves do so for the ideal, and the ideal alone. An insurrection is an enthusiasm, and enthusiasm may become a fury, whence comes an upraising of muskets. But every insurrection which aims at a government or a regime aims higher. Hence, for instance, we will dwell on the fact that what the chiefs of the insurrection of 1832, and especially the young enthusiasts of the Rue de la Chanvrerie, combated was not precisely Louis Philippe. The majority, speaking candidly, did justice to the qualities of this king who stood between monarchy and revolution, and not one of them hated him. But they attacked the younger branch of the right divine in Louis Philippe, as they had attacked the elder branch in Charles X., and what they wished to overthrow in overthrowing the Monarchy in France was, as we have explained, the usurpation of man over man, and the privilege opposing right throughout the universe. Paris without a king has as its counterstroke the world without despots. They reasoned in this way. Their object was far off without doubt, vague perhaps, and retreating before the effort, but grand.
So it is. And men sacrifice themselves for these visions, which are for the sacrificed nearly always illusions, but illusions with which the whole of human certainty is mingled. The insurgent poetizes and gilds the insurrection, and men hurl themselves into these tragical things, intoxicating themselves upon what they are about to do. Who knows? Perhaps they will succeed; they are the minority; they have against them an entire army; but they are defending the right, natural law, the sovereignty of each over himself, which allows of no possible abdication, justice, and truth, and, if necessary, they die like the three hundred Spartans. They do not think of Don Quixote, but of Leonidas, and they go onward, and once the battle has begun they do not recoil, but dash forward head down-wards, having for hope an extraordinary victory, the revolution completed, progress restored to liberty, the aggrandizement of the human race, universal deliverance, and at the worst a Thermopylæ. These combats for progress frequently fail, and we have explained the cause. The mob is restive against the impulse of the Paladins; the heavy masses, the multitudes, fragile on account of their very heaviness, fear adventures, and there is adventure in the ideal. Moreover, it must not be forgotten that these are interests which are no great friends of the ideal and the sentimental. Sometimes the stomach paralyzes the heart. The greatness and beauty of France are, that she does not grow so stout as other nations, and knots the rope round her hips with greater facility. She is the first to wake and the last to fall asleep; she goes onward. She is seeking.
The reason of this is because she is artistic. The ideal is nought else than the culminating point of logic, in the same way as the beautiful is only the summit of the true. Artistic peoples are also consistent peoples; loving beauty is to see light. The result of this is, that the torch of Europe, that is to say of civilization, was first borne by Greece, who passed it to Italy, who passed it to France. Divine enlightening nations! Vita lampada tradunt. It is an admirable thing that the poetry of a people is the element of its progress, and the amount of civilization is measured by the amount of imagination. Still, a civilizing people must remain masculine; Corinth yes, but Sybaris no, for the man who grows effeminate is bastardized. A man must be neither dilettante nor virtuoso, but he should be artistic. In the matter of civilization, there must not be refinement, but sublimation, and on that condition the pattern of the ideal is given to the human race. The modern ideal has its type in art and its means in science. It is by science that the august vision of the poet, the social beauty, will be realized, and Eden will be remade by A + B. At the point which civilization has reached exactitude is a necessary element of the splendid, and the artistic feeling is not only served but completed by the scientific organ; the dream must calculate. Art, which is the conqueror, ought to have science, which is the mover, as its base. The strength of the steed is an imported factor, and the modern mind is the genius of Greece, having for vehicle the genius of India,—Alexander mounted on an elephant. Races petrified in dogma or demoralized by time are unsuited to act as guides to civilization. Genuflection before the idol or the crown-piece ruins the muscle which moves and the will that goes. Hieratic or mercantile absorption reduces the radiance of a people, lowers its horizon by lowering its level, and withdraws from it that both human and divine intelligence of the universal object which renders nations missionaries. Babylon has no ideal, nor has Carthage while Athens and Rome have, and retain, even through all the nocturnal density of ages, a halo of civilization.
France is of the same quality, as a people, as Greece and Rome; she is Athenian through the beautiful, and Roman through her grandeur. Besides, she is good, and is more often than other nations in the humor for devotion and sacrifice. Still, this humor takes her and leaves her; and this is the great danger for those who run when she merely wishes to walk, or who walk when she wishes to halt. France has her relapses into materialism, and at seasons the ideas which obstruct this sublime brain have nothing that recalls French grandeur, and are of the dimensions of a Missouri or a South Carolina. What is to be done? The giantess plays the dwarf, and immense France feels a fancy for littleness. That is all. To this nothing can be said, for peoples like planets have the right to be eclipsed. And that is well, provided that light return and the eclipse does not degenerate into night. Dawn and resurrection are synonymous, and the reappearance of light is synonymous with the existence of the Ego. Let us state these facts calmly. Death on a barricade, or a tomb in exile, is an acceptable occasion for devotion, for the real name of devotion is disinterestedness. Let the abandoned be abandoned, let the exiles be exiled, and let us confine ourselves to imploring great nations not to recoil too far when they do recoil. Under the pretext of returning to reason, it is not necessary to go too far down the incline. Matter exists, the moment exists, interests exist, the stomach exists, but the stomach must not to the sole wisdom. Momentary life has its rights, we admit, but permanent life has them also. Alas! To have mounted does not prevent falling, and we see this in history more frequently than we wish; a nation is illustrious, it tastes of the ideal, then it bites into the mud and finds it good, and when we ask it why it abandons Socrates for Falstaff, it replies, "Because I like statesmen."
One word before returning to the barricade. A battle like the one which we are describing at this moment is only a convulsion toward the ideal. Impeded progress is sickly, and has such tragic attacks of epilepsy. This malady of progress, civil war, we have met as we passed along, and it is one of the social phases, at once an act and an interlude of that drama whose pivot is a social condemnation, and whose veritable title is "Progress." Progress! This cry, which we raise so frequently, is our entire thought, and at the point of our drama which we We reached, as the idea which it contains has still more than one trial to undergo, we may be permitted, even if we do not raise the veil, to let its gleams pierce through clearly. The book which the reader has before him at this moment is, from one end to the other, in its entirety and its details, whatever the intermittences, exceptions, and short-comings may be, the progress from evil to good, from injustice to justice, from falsehood to truth, from night to day, from appetite to conscience, from corruption to life, from bestiality to duty, from hell to heaven, and from nothingness to God. The starting-point is matter, the terminus the soul; the hydra at the commencement, the angel at the end.
[CHAPTER XXI.]
THE HEROES.
Suddenly the drum beat the charge, and the attack was a hurricane. On the previous evening the barricade had been silently approached in the darkness as by a boa; but at present, in broad daylight, within this gutted street, surprise was impossible; besides, the armed force was unmasked, the cannon had begun the roaring, and the troops rushed upon the barricade. Fury was now skill. A powerful column of line infantry, intersected at regular intervals by National Guards and dismounted Municipal Guards, and supported by heavy masses that could be heard if not seen, debouched into the street at a running step, with drums beating, bugles braying, bayonets levelled, and sappers in front, and imperturbable under the shower of projectiles dashed straight at the barricade with all the weight of a bronze battering-ram. But the wall held out firmly, and the insurgents fired impetuously; the escaladed barricade displayed a flashing mane. The attack was so violent that it was in a moment inundated by assailants; but it shook off the soldiers as the lion does the dogs, and it was only covered with besiegers as the cliff is with foam, to reappear a minute later scarped, black, and formidable.
The columns, compelled to fall back, remained massed in the street, exposed but terrible, and answered the redoubt by a tremendous musketry-fire. Any one who has seen fireworks will remember the piece composed of a cross-fire of lightnings, which is called a bouquet. Imagine this bouquet, no longer vertical but horizontal, and bearing at the end of each jet a bullet, slugs, or iron balls, and scattering death. The barricade was beneath it. On either side was equal resolution. The bravery was almost barbarous, and was complicated by a species of heroic ferocity which began with self-sacrifice. It was the epoch when a National Guard fought like a Zouave. The troops desired an end, and the insurrection wished to wrestle. The acceptance of death in the height of youth and health converts intrepidity into a frenzy, and each man in this action had the grandeur of the last hour. The street was covered with corpses. The barricade had Marius at one of its ends and Enjolras at the other. Enjolras, who carried the whole barricade in his head, reserved and concealed himself. Three soldiers fell under his loop-hole without even seeing him, while Marius displayed himself openly, and made himself a mark. More than once half his body rose above the barricade. There is no more violent prodigal than a miser who takes the bit between his teeth, and no man more startling in action than a dreamer. Marius was formidable and pensive, and in the battle was like a dream. He looked like a ghost firing. The cartridges of the besieged were exhausted, but not their sarcasms; and they laughed in the tornado of the tomb in which they stood. Courfeyrac was bareheaded.