"Exactly," said Pécuchet. And they both confessed that they were tired of philosophy. Such a number of systems confused them. Metaphysics is of no use: one can live without it. Besides, their pecuniary embarrassments were increasing. They owed one bill to Beljambe for three hogsheads of wine, another to Langlois for two stone of sugar, a sum of one hundred francs to the tailor, and sixty to the shoemaker.
Their expenditures were continuous, of course, and meantime Maître Gouy did not pay up.
They went to Marescot to ask him to raise money for them, either by the sale of the Ecalles meadow, or by a mortgage on their farm, or by giving up their house on the condition of getting a life annuity and keeping the usufruct.
In Marescot's opinion this would be an impracticable course; but a better means might be devised, and they should be informed about it.
After this they thought of their poor garden. Bouvard undertook the pruning of the row of elms and Pécuchet the trimming of the espalier. Marcel would have to dig the borders.
At the end of a quarter of an hour they stopped. The one closed his pruning-knife, the other laid down his scissors, and they began to walk to and fro quietly, Bouvard in the shade of the linden trees, with his waistcoat off, his chest held out and his arms bare; Pécuchet close to the wall, with his head hanging down, his arms behind his back, the peak of his cap turned over his neck for precaution; and thus they proceeded in parallel lines without even seeing Marcel, who was resting at the side of the hut eating a scrap of bread.
In this reflective mood thoughts arose in their minds. They grasped at them, fearing to lose them; and metaphysics came back again — came back with respect to the rain and the sun, the gravel in their shoes, the flowers on the grass — with respect to everything. When they looked at the candle burning, they asked themselves whether the light is in the object or in our eyes. Since stars may have disappeared by the time their radiance has reached us, we admire, perhaps, things that have no existence.
Having found a Raspail cigarette in the depths of a waistcoat, they crumbled it over some water, and the camphor moved about. Here, then, is movement in matter. One degree more of movement might bring on life!
But if matter in movement were sufficient to create beings, they would not be so varied. For in the beginning lands, water, men, and plants had no existence. What, then, is this primordial matter, which we have never seen, which is no portion of created things, and which yet has produced them all?
Sometimes they wanted a book. Dumouchel, tired of assisting them, no longer answered their letters. They enthusiastically took up the new question, especially Pécuchet. His need of truth became a burning thirst.
Moved by Bouvard's preachings, he gave up spiritualism, but soon resumed it again only to abandon it once more, and, clasping his head with his hands, he would exclaim:
"Oh, doubt! doubt! I would much prefer nothingness."
Bouvard perceived the insufficiency of materialism, and tried to stop at that, declaring, however, that he had lost his head over it.
They began with arguments on a solid basis, but the basis gave way; and suddenly they had no longer a single idea — just as a bird takes wing the moment we wish to catch it.
During the winter evenings they chatted in the museum at the corner of the fire, staring at the coals. The wind, whistling in the corridor, shook the window-panes; the black masses of trees swayed to and fro, and the dreariness of the night intensified the seriousness of their thoughts.
Bouvard from time to time walked towards the further end of the apartment and then came back. The torches and the pans on the walls threw slanting shadows on the ground; and the St. Peter, seen in profile, showed on the ceiling the silhouette of his nose, resembling a monstrous hunting-horn.
They found it hard to move about amongst the various articles, and Bouvard, by not taking precautions, often knocked against the statue. With its big eyes, its drooping lip, and its air of a drunkard, it also annoyed Pécuchet. For a long time he had wished to get rid of it, but through carelessness put it off from day to day.
One evening, in the middle of a dispute on the monad, Bouvard hit his big toe against St. Peter's thumb, and turning on him in a rage, exclaimed:
"He plagues me, this jackanapes! Let us toss him out!"
It was difficult to do this over the staircase. They flung open the window, and gently tried to tip St. Peter over the edge. Pécuchet, on his knees, attempted to raise his heels, while Bouvard pressed against his shoulders. The old codger in stone did not budge. After this they had recourse to the halberd as a lever, and finally succeeded in stretching him out quite straight. Then, after a see-saw motion, he dashed into the open space, his tiara going before him. A heavy crash reached their ears, and next day they found him broken into a dozen pieces in the old pit for composts.
An hour afterwards the notary came in, bringing good news to them. A lady in the neighbourhood was willing to advance a thousand crown-pieces on the security of a mortgage of their farm, and, as they were expressing their satisfaction at the proposal:
"Pardon me. She adds, as a condition, that you should sell her the Ecalles meadow for fifteen hundred francs. The loan will be advanced this very day. The money is in my office."
They were both disposed to give way.
Bouvard ended by saying: "Good God! be it so, then."
"Agreed," said Marescot. And then he mentioned the lender's name: it was Madame Bordin.
"I suspected 'twas she!" exclaimed Pécuchet.
Bouvard, who felt humiliated, had not a word to say.
She or some one else — what did it matter? The principal thing was to get out of their difficulties.
When they received the money (they were to get the sum for the Ecalles later) they immediately paid all their bills; and they were returning to their abode when, at the corner of the market-place, they were stopped by Farmer Gouy.
He had been on his way to their house to apprise them of a misfortune. The wind, the night before, had blown down twenty apple trees into the farmyard, overturned the boilery, and carried away the roof of the barn.
They spent the remainder of the afternoon in estimating the amount of the damage, and they continued the inquiry on the following day with the assistance of the carpenter, the mason, and the slater. The repairs would cost at least about eighteen hundred francs.
Then, in the evening, Gouy presented himself. Marianne herself had, a short time before, told him all about the sale of the Ecalles meadow — a piece of land with a splendid yield, suitable in every way, and scarcely requiring any cultivation at all, the best bit in the whole farm! — and he asked for a reduction.
The two gentlemen refused it. The matter was submitted to the justice of the peace, who decided in favour of the farmer. The loss of the Ecalles, which was valued at two thousand francs per acre, caused him an annual depreciation of seventy, and he was sure to win in the courts.
Their fortune was diminished. What were they to do? And soon the question would be, How were they to live?
They both sat down to table full of discouragement. Marcel knew nothing about it in the kitchen. His dinner this time was better than theirs.
The soup was like dish-water, the rabbit had a bad smell, the kidney-beans were underdone, the plates were dirty, and at dessert Bouvard burst into a passion and threatened to break everything on Marcel's head.
"Let us be philosophers," said Pécuchet. "A little less money, the intrigues of a woman, the clumsiness of a servant — what is it but this? You are too much immersed in matter."
"But when it annoys me?" said Bouvard.
"For my part, I don't admit it," rejoined Pécuchet.
He had recently been reading an analysis of Berkeley, and added:
"I deny extension, time, space, even substance! for the true substance is the mind-perceiving qualities."
"Quite so," said Bouvard; "but get rid of the world, and you'll have no proof left of God's existence."
Pécuchet uttered a
cry, and a long one too, although he had a cold in his head, caused by the iodine of potassium, and a continual feverishness increased his excitement. Bouvard, being uneasy about him, sent for the doctor.
Vaucorbeil ordered orange-syrup with the iodine, and for a later stage cinnabar baths.
"What's the use?" replied Pécuchet. "One day or another the form will die out. The essence does not perish."
"No doubt," said the physician, "matter is indestructible. However — — "
"Ah, no! — ah, no! The indestructible thing is being. This body which is there before me — yours, doctor — prevents me from knowing your real self, and is, so to speak, only a garment, or rather a mask."
Vaucorbeil believed he was mad.
"Good evening. Take care of your mask."
Pécuchet did not stop. He procured an introduction to the Hegelian philosophy, and wished to explain it to Bouvard.
"All that is rational is real. There is not even any reality save the idea. The laws of the mind are laws of the universe; the reason of man is identical with that of God."
Bouvard pretended to understand.
"Therefore the absolute is, at the same time, the subject and the object, the unity whereby all differences come to be settled. Thus, things that are contradictory are reconciled. The shadow permits the light; heat and cold intermingled produce temperature. Organism maintains itself only by the destruction of organism; everywhere there is a principle that disunites, a principle that connects."
They were on the hillock, and the curé was walking past the gateway with his breviary in his hand.
Pécuchet asked him to come in, as he desired to finish the explanation of Hegel, and to get some notion of what the curé would say about it.
The man of the cassock sat down beside them, and Pécuchet broached the question of Christianity.
"No religion has established this truth so well: 'Nature is but a moment of the idea.'"
"A moment of the idea!" murmured the priest in astonishment.
"Why, yes. God in taking a visible envelope showed his consubstantial union with it."
"With nature — oh! oh!"
"By His decease He bore testimony to the essence of death; therefore, death was in Him, made and makes part of God."
The ecclesiastic frowned.
"No blasphemies! it was for the salvation of the human race that He endured sufferings."
"Error! We look at death in the case of the individual, where, no doubt, it is a calamity; but with relation to things it is different. Do not separate mind from matter."
"However, sir, before the Creation — — "
"There was no Creation. It has always existed. Otherwise this would be a new being adding itself to the Divine idea, which is absurd."
The priest arose; business matters called him elsewhere.
"I flatter myself I've floored him!" said Pécuchet. "One word more. Since the existence of the world is but a continual passage from life to death, and from death to life, so far from everything existing, nothing is. But everything is becoming — do you understand?"
"Yes; I do understand — or rather I don't."
Idealism in the end exasperated Bouvard.
"I don't want any more of it. The famous cogito stupefies me. Ideas of things are taken for the things themselves. What we understand very slightly is explained by means of words which we don't understand at all — substance, extension, force, matter, and soul. So much abstraction, imagination. As for God, it is impossible to know in what way He is, if He is at all. Formerly, He used to cause the wind, the thunderstorms, revolutions. At present, He is diminishing. Besides, I don't see the utility of Him."
"And morality — in this state of affairs."
"Ah! so much the worse."
"It lacks a foundation in fact," said Pécuchet.
And he remained silent, driven into a corner by premises which he had himself laid down. It was a surprise — a crushing bit of logic.
Bouvard no longer even believed in matter.
The certainty that nothing exists (deplorable though it may be) is none the less a certainty. Few persons are capable of possessing it. This transcendency on their part inspired them with pride, and they would have liked to make a display of it. An opportunity presented itself.
One morning, while they were going to buy tobacco, they saw a crowd in front of Langlois' door. The public conveyance from Falaise was surrounded, and there was much excitement about a convict named Touache, who was wandering about the country. The conductor had met him at Croix-Verte between two gendarmes, and the people of Chavignolles breathed a sigh of relief.
Girbal and the captain remained on the green; then the justice of the peace made his appearance, curious to obtain information, and after him came M. Marescot in a velvet cap and sheepskin slippers.
Langlois invited them to honour his shop with their presence; they would be more at their ease; and in spite of the customers and the loud ringing of the bell, the gentlemen continued their discussion as to Touache's offences.
"Goodness gracious!" said Bouvard, "he had bad instincts. That was the whole of it!"
"They are conquered by virtue," replied the notary.
"But if a person has not virtue?"
And Bouvard positively denied free-will.
"Yet," said the captain, "I can do what I like. I am free, for instance, to move my leg."
"No, sir, for you have a motive for moving it."
The captain looked out for something to say in reply, and found nothing. But Girbal discharged this shaft:
"A Republican speaking against liberty. That is funny."
"A droll story," chimed in Langlois.
Bouvard turned on him with this question:
"Why don't you give all you possess to the poor?"
The grocer cast an uneasy glance over his entire shop.
"Look here, now, I'm not such an idiot! I keep it for myself."
"If you were St. Vincent de Paul, you would act differently, since you would have his character. You obey your own. Therefore, you are not free."
"That's a quibble!" replied the company in chorus.
Bouvard did not flinch, and said, pointing towards the scales on the counter:
"It will remain motionless so long as each scale is empty. So with the will; and the oscillation of the scales between two weights which seem equal represents the strain on our mind when it is hesitating between different motives, till the moment when the more powerful motive gets the better of it and leads it to a determination."
"All that," said Girbal, "makes no difference for Touache, and does not prevent him from being a downright vicious rogue."
Pécuchet addressed the company:
"Vices are properties of Nature, like floods, tempests."
The notary stopped, and raising himself on tiptoe at every word:
"I consider your system one of complete immorality. It gives scope to every kind of excess, excuses crimes, and declares the guilty innocent."
"Exactly," replied Bouvard; "the wretch who follows his appetites is right from his own point of view just as much as the honest man who listens to reason."
"Do not defend monsters!"
"Wherefore monsters? When a person is born blind, an idiot, a homicide, this appears to us to be opposed to order, as if order were known to us, as if Nature were striving towards an end."
"You then raise a question about Providence?"
"I do raise a question about it."
"Look rather to history," exclaimed Pécuchet. "Recall to mind the assassinations of kings, the massacres amongst peoples, the dissensions in families, the affliction of individuals."
"And at the same time," added Bouvard, for they mutually excited each other, "this Providence takes care of little birds, and makes the claws of crayfishes grow again. Oh! if by Providence you mean a law which rules everything, I am of the same opinion, and even more so."
"However, sir," said the notary, "there are principles."
> "What stuff is that you're talking? A science, according to Condillac, is so much the better the less need it has of them. They do nothing but summarise acquired knowledge, and they bring us back to those conceptions which are exactly the disputable ones."
"Have you, like us," went on Pécuchet, "scrutinised and explored the arcana of metaphysics?"
"It is true, gentlemen — it is true!"
Then the company broke up.
But Coulon, drawing them aside, told them in a paternal tone that he was no devotee certainly, and that he even hated the Jesuits. However, he did not go as far as they did. Oh, no! certainly not. And at the corner of the green they passed in front of the captain, who, as he lighted his pipe, growled:
"All the same, I do what I like, by God!"
Bouvard and Pécuchet gave utterance on other occasions to their scandalous paradoxes. They threw doubt on the honesty of men, the chastity of women, the intelligence of government, the good sense of the people — in short, they sapped the foundations of everything.
Foureau was provoked by their behaviour, and threatened them with imprisonment if they went on with such discourses.
The evidence of their own superiority caused them pain. As they maintained immoral propositions, they must needs be immoral: calumnies were invented about them. Then a pitiable faculty developed itself in their minds, that of observing stupidity and no longer tolerating it. Trifling things made them feel sad: the advertisements in the newspapers, the profile of a shopkeeper, an idiotic remark overheard by chance. Thinking over what was said in their own village, and on the fact that there were even as far as the Antipodes other Coulons, other Marescots, other Foureaus, they felt, as it were, the heaviness of all the earth weighing down upon them.
They no longer went out of doors, and received no visitors.
One afternoon a dialogue arose, outside the front entrance, between Marcel and a gentleman who wore dark spectacles and a hat with a large brim. It was the academician Larsoneur. He observed a curtain half-opening and doors being shut. This step on his part was an attempt at reconciliation; and he went away in a rage, directing the man-servant to tell his masters that he regarded them as a pair of common fellows.
Complete Works of Gustave Flaubert Page 271