The Works of Guy de Maupassant, Volume 1

MY UNCLE SOSTHENES

My Uncle Sosthenes was a Freethinker, like so many others are, from pure stupidity; people are very often religious in the same way. The mere sight of a priest threw him into a violent rage; he shook his fist and grimaced at him, and touched a piece of iron when the priest's back was turned, forgetting that the latter action showed a belief after all, the belief in the evil eye. Now when beliefs are unreasonable one should have all or none at all. I myself am a Freethinker; I revolt at all the dogmas which have invented the fear of death, but I feel no anger towards places of worship, be they Catholic, Apostolic, Roman, Protestant, Greek, Russian, Buddhist, Jewish, or Mohammedan. I have a peculiar manner of looking at them and explaining them. A place of worship represents the homage paid by man to THE UNKNOWN. The more extended our thoughts and our views become, the more the unknown diminishes, and the more places of worship will decay. I, however, in the place of church furniture, in the place of pulpits, reading desks, altars, and so on, would fit them up with telescopes, microscopes, and electrical machines; that is all.

My uncle and I differed on nearly every point. He was a patriot, while I was not, for after all patriotism is a kind of religion; it is the egg from which wars are hatched.

My uncle was a Freemason, and I used to declare that they are stupider than old women devotees. That is my opinion, and I maintain it; if we must have any religion at all the old one is good enough for me.

What is their object? Mutual help to be obtained by tickling the palms of each other's hands. I see no harm in it, for they put into practice the Christian precept: "Do unto others as ye would they should do unto you." The only difference consists in the tickling, but it does not seem worth while to make such a fuss about lending a poor devil half-a-crown.

To all my arguments my uncle's reply used to be:

"We are raising up a religion against a religion; Freethought will kill clericalism. Freemasonry is the headquarters of those who are demolishing all deities."

"Very well, my dear uncle," I would reply (in my heart I felt inclined to say, "You old idiot!"); "it is just that which I am blaming you for. Instead of destroying, you are organizing competition; it is only a case of lowering the prices. And then, if you only admitted Freethinkers among you I could understand it, but you admit anybody. You have a number of Catholics among you, even the leaders of the party. Pius IX. is said to have been one of you before he became Pope. If you call a society with such an organization a bulwark against clericalism, I think it is an extremely weak one."

"My dear boy," my uncle would reply, with a wink, "our most formidable actions are political; slowly and surely we are everywhere undermining the monarchical spirit."

Then I broke out: "Yes, you are very clever! If you tell me that Freemasonry is an election-machine, I will grant it you. I will never deny that it is used as a machine to control stove for candidates of all shades; if you say that it is only used to hoodwink people, to drill them to go to the voting-urn as soldiers are sent under fire, I agree with you; if you declare that it is indispensable to all political ambitions because it changes all its members into electoral agents, I should say to you, 'That is as clear as the sun.' But when you tell me that it serves to undermine the monarchical spirit, I can only laugh in your face."

"Just consider that vast and democratic association which had Prince Napoleon for its Grand Master under the Empire; which has the Crown Prince for its Grand Master in Germany, the Czar's brother in Russia, and to which the Prince of Wales and King Humbert and nearly all the royalists of the globe belong."

"You are quite right," my uncle said; "but all these persons are serving our projects without guessing it."

I felt inclined to tell him he was talking a pack of nonsense.

It was, however, indeed a sight to see my uncle when he had a Freemason to dinner.

On meeting they shook hands in a manner that was irresistibly funny; one could see that they were going through a series of secret mysterious pressures. When I wished to put my uncle in a rage, I had only to tell him that dogs also have a manner which savors very much of Freemasonry, when they greet one another on meeting.

Then my uncle would take his friend into a corner to tell him something important, and at dinner they had a peculiar way of looking at each other, and of drinking to each other, in a manner as if to say: "We know all about it, don't we?"

And to think that there are millions on the face of the globe who are amused at such monkey tricks! I would sooner be a Jesuit.

Now in our town there really was an old Jesuit who was my uncle's detestation. Every time he met him, or if he only saw him at a distance, he used to say: "Go on, you toad!" And then, taking my arm, he would whisper to me:

"Look here, that fellow will play me a trick some day or other, I feel sure of it."

My uncle spoke quite truly, and this was how it happened and through my fault also.

It was close on Holy Week, and my uncle made up his mind to give a dinner on Good Friday, a real dinner with his favorite chitterlings and blackpuddings. I resisted as much as I could, and said:

"I shall eat meat on that day, but at home, quite by myself. Your manifestation, as you call it, is an idiotic idea. Why should you manifest? What does it matter to you if people do not eat any meat?"

But my uncle would not be persuaded. He asked three of his friends to dine with him at one of the best restaurants in the town, and as he was going to pay the bill, I had certainly, after all, no scruples about manifesting.

At four o'clock we took a conspicuous place in the most frequented restaurant in the town, and my uncle ordered dinner in a loud voice for six o'clock.

We sat down punctually, and at ten o'clock he had not finished yet. Five of us had drunk eighteen bottles of fine still wines, and four of champagne. Then my uncle proposed what he was in the habit of calling: "The archbishop's turn." Each man put six small glasses in front of him, each of them filled with a different liquor, and then they had all to be emptied at one gulp, one after another, while one of the waiters counted twenty. It was very stupid, but my uncle thought it was very suitable to the occasion.

At eleven o'clock he was as drunk as a fly. So we had to take him home in a cab and put him to bed, and one could easily foresee that his anti-clerical demonstration would end in a terrible fit of indigestion.

As I was going back to my lodgings, being rather drunk myself, with a cheerful Machiavelian drunkenness which quite satisfied all my instincts of skepticism, an idea struck me.

I arranged my necktie, put on a look of great distress, and went and rang loudly at the old Jesuit's door. As he was deaf he made me wait a long while, but at length he appeared at his window in a cotton nightcap and asked what I wanted.

I shouted out at the top of my voice:

"Make haste, reverend Sir, and open the door; a poor, despairing, sick man is in need of your spiritual ministrations."

The good, kind man put on his trousers as quickly as he could, and came down without his cassock. I told him in a breathless voice that my uncle, the Freethinker, had been taken suddenly ill, and fearing it was going to be something serious he had been seized with a sudden fear of death, and wished to see him and talk to him; to have his advice and comfort, to make his peace with the Church, and to confess, so as to be able to cross the dreaded threshold at peace with himself; and I added in a mocking tone:

"At any rate he wishes it, and if it does him no good it can do him no harm."

The old Jesuit, who was startled, delighted, and almost trembling, said to me:

"Wait a moment, my son, I will come with you;" but I replied: "Pardon me, reverend Father, if I do not go with you; but my convictions will not allow me to do so. I even refused to come and fetch you; so I beg you not to say that you have seen me, but to declare that you had a presentiment – a sort of revelation of his illness."

The priest consented, and went off quickly, knocked at my uncle's door, and was soon let in; and I saw the black cassock disappear within that stronghold of Freethought.

I hid under a neighboring gateway to wait for events. Had he been well, my uncle would have half-murdered the Jesuit, but I knew that he would scarcely be able to move an arm, and I asked myself, gleefully, what sort of a scene would take place between these antagonists, what explanation would be given? and what would be the issue of the situation which my uncle's indignation would render more tragic still?

I laughed till I had to hold my sides, and said to myself, half aloud: "Oh! what a joke, what a joke!"

Meanwhile it was getting very cold, and I noticed that the Jesuit stayed a long time, and thought: "They are having an explanation, I suppose."

One, two, three hours passed, and still the reverend Father did not come out. What had happened? Had my uncle died in a fit when he saw him, or had he killed the cassocked gentleman? Perhaps they had mutually devoured each other? This last supposition appeared very unlikely, for I fancied that my uncle was quite incapable of swallowing a grain more nourishment at that moment.

At last the day broke.

I was very uneasy, and, not venturing to go into the house myself, I went to one of my friends who lived opposite. I knocked him up, explained matters to him, much to his amusement and astonishment, and took possession of his window.

At nine o'clock he relieved me, and I got a little sleep. At two o'clock I, in my turn, replaced him. We were utterly astonished.

At six o'clock the Jesuit left, with a very happy and satisfied look on his face, and we saw him go away with a quiet step.

Then, timid and ashamed, I went and knocked at my uncle's door; and when the servant opened it I did not dare to ask her any questions, but went upstairs without saying a word.

My uncle was lying pale, exhausted, with weary, sorrowful eyes and heavy arms, on his bed. A little religious picture was fastened to one of the bed-curtains with a pin.

"Why, uncle," I said, "you in bed still? Are you not well?"

He replied in a feeble voice:

"Oh! my dear boy, I have been very ill, nearly dead."

"How was that, uncle?"

"I don't know; it was most surprising. But, what is stranger still is, that the Jesuit priest who has just left – you know, that excellent man whom I have made such fun of – had a divine revelation of my state, and came to see me."

I was seized with an almost uncontrollable desire to laugh, and with difficulty said: "Oh, really!"

"Yes, he came. He heard a Voice telling him to get up and come to me, because I was going to die. It was a revelation."

I pretended to sneeze, so as not to burst out laughing; I felt inclined to roll on the ground with amusement.

In about a minute I managed to say, indignantly: "And you received him, uncle, you? You, a Freethinker, a Freemason? You did not have him thrown out-of-doors?"

He seemed confused, and stammered:

"Listen a moment, it is so astonishing – so astonishing and providential! He also spoke to me about my father; it seems he knew him formerly."

"Your father, uncle? But that is no reason for receiving a Jesuit."

"I know that, but I was very ill, and he looked after me most devotedly all night long. He was perfect; no doubt he saved my life; those men are all a little bit of a doctor."

"Oh! he looked after you all night? But you said just now that he had only been gone a very short time."

"That is quite true; I kept him to breakfast after all his kindness. He had it at a table by my bedside while I drank a cup of tea."

"And he ate meat?"

My uncle looked vexed, as if I had said something very much out of place, and then added:

"Don't joke, Gaston; such things are out of place at times. He has shown me more devotion than many a relation would have done, and I expect to have his convictions respected."

This rather upset me, but I answered, nevertheless: "Very well, uncle; and what did you do after breakfast?"

"We played a game of bezique, and then he repeated his breviary while I read a little book which he happened to have in his pocket, and which was not by any means badly written."

"A religious book, uncle?"

"Yes, and no, or rather – no. It is the history of their missions in Central Africa, and is rather a book of travels and adventures. What these men have done is very grand."

I began to feel that matters were going badly, so I got up. "Well, good-bye, uncle," I said, "I see you are going to leave Freemasonry for religion; you are a renegade."

He was still rather confused, and stammered:

"Well, but religion is a sort of Freemasonry."

"When is your Jesuit coming back?" I asked.

"I don't – I don't know exactly; to-morrow, perhaps; but it is not certain."

I went out, altogether overwhelmed.

My joke turned out very badly for me! My uncle became radically converted, and if that had been all I should not have cared so much. Clerical or Freemason, to me it is all the same; six of one and half-a-dozen of the other; but the worst of it is that he has just made his will – yes, made his will – and he has disinherited me in favor of that rascally Jesuit!

HE?

My dear friend, you cannot understand it by any possible means, you say, and I perfectly believe you. You think I am going mad? It may be so, but not for the reasons which you suppose.

Yes, I am going to get married, and I will give you what has led me to take that step.

My ideas and my convictions have not changed at all. I look upon all legalized cohabitation as utterly stupid, for I am certain that nine husbands out of ten are cuckolds; and they get no more than their deserts for having been idiotic enough to fetter their lives, and renounce their freedom in love, the only happy and good thing in the world, and for having clipped the wings of fancy, which continually drives us on towards all women, &c., &c., &c. You know what I mean. More than ever I feel that I am incapable of loving one woman alone, because I shall always adore all the others too much. I should like to have a thousand arms, a thousand mouths, and a thousand —temperaments, to be able to strain an army of these charming creatures in my embrace at the same moment.

And yet I am going to get married!

I may add that I know very little of the girl who is going to become my wife to-morrow; I have only seen her four or five times. I know that there is nothing unpleasing about her, and that is enough for my purpose. She is small, fair, and stout; so of course the day after to-morrow I shall ardently wish for a tall, dark, thin woman.

She is not rich, and belongs to the middle-classes. She is a girl such as you may find by the gross, well adapted for matrimony, without any apparent faults, and with no particularly striking qualities. People say of her:

"Mlle. Lajolle is a very nice girl," and to-morrow they will say: "What a very nice woman Madame Raymon is." She belongs, in a word, to that immense number of girls whom one is glad to have for one's wife till the moment comes, when one discovers that one happens to prefer all the other women to that particular woman whom one has married.

"Well," you will say to me, "what on earth did you get married for?"

I hardly like to tell you the strange and seemingly improbable reason that urged me on to this senseless act; the fact, however, is that I am frightened of being alone!

I don't know how to tell you or to make you understand me, but my state of mind is so wretched that you will pity me and despise me.

I do not want to be alone any longer at night; I want to feel that there is someone close to me, touching me, a being who can speak and say something, no matter what it be.

I wish to be able to awaken somebody by my side, so that I may be able to ask some sudden question, a stupid question even if I feel inclined, so that I may hear a human voice, and feel that there is some waking soul close to me, someone whose reason is at work; so that when I hastily light the candle I may see some human face by my side – because – because – I am ashamed to confess it – because I am afraid of being alone.

Oh! you don't understand me yet.

I am not afraid of any danger; if a man were to come into the room I should kill him without trembling. I am not afraid of ghosts, nor do I believe in the supernatural. I am not afraid of dead people, for I believe in the total annihilation of every being that disappears from the face of this earth.

Well, – yes, well, it must be told; I am afraid of myself, afraid of that horrible sensation of incomprehensible fear.

You may laugh, if you like. It is terrible, and I cannot get over it. I am afraid of the walls, of the furniture, of the familiar objects, which are animated, as far as I am concerned, by a kind of animal life. Above all, I am afraid of my own dreadful thoughts, of my reason, which seems as if it were about to leave me, driven away by a mysterious and invisible agony.

At first I feel a vague uneasiness in my mind which causes a cold shiver to run all over me. I look round, and of course nothing is to be seen, and I wish there were something there, no matter what, as long as it were something tangible: I am frightened, merely because I cannot understand my own terror.

If I speak, I am afraid of my own voice. If I walk, I am afraid of I know not what, behind the door, behind the curtains, in the cupboard, or under my bed, and yet all the time I know there is nothing anywhere, and I turn round suddenly because I am afraid of what is behind me, although there is nothing there, and I know it.

I get agitated; I feel that my fear increases, and so I shut myself up in my own room, get into bed, and hide under the clothes, and there, cowering down rolled into a ball, I close my eyes in despair, and remain thus for an indefinite time, remembering that my candle is alight on the table by my bedside, and that I ought to put it out, and yet – I dare not do it!

It is very terrible, is it not, to be like that?

Formerly I felt nothing of all that; I came home quite comfortably, and went up and down in my rooms without anything disturbing my calmness of mind. Had anyone told me that I should be attacked by a malady – for I can call it nothing else – of most improbable fear, such a stupid and terrible malady as it is, I should have laughed outright. I was certainly never afraid of opening the door in the dark; I went to bed slowly without locking it, and never got up in the middle of the night to make sure that everything was firmly closed.

It began last year in a very strange manner, on a damp autumn evening. When my servant had left the room, after I had dined, I asked myself what I was going to do. I walked up and down my room for some time, feeling tired without any reason for it, unable to work, and even without energy to read. A fine rain was falling, and I felt unhappy, a prey to one of those fits of despondency, without any apparent cause which makes us feel inclined to cry, or to talk, no matter to whom, so as to shake off our depressing thoughts.

I felt that I was alone, and my rooms seemed to me to be more empty than they had ever done before, while I was surrounded by a sensation of infinite and overwhelming solitude. What was I to do? I sat down, but then a kind of nervous impatience agitated my legs, so I got up and began to walk about again. I was rather feverish, for my hands, which I had clasped behind me, as one often does when walking slowly, almost seemed to burn one another. Then suddenly a cold shiver ran down my back, and I thought the damp air might have penetrated into my room, so I lit the fire for the first time that year, and sat down again and looked at the flames. But soon I felt that I could not possibly remain quiet, and so I got up again and determined to go out, to pull myself together, and to find a friend to bear me company.