The Four Horsemen of the Apocalypse
“German science,” continued Tchernoff, “has given much to humanity, I admit that; but the science of other nations has done as much. Only a nation puffed up with conceit could imagine that it has done everything for civilization, and the others nothing. . . . Apart from their learned specialists, what genius has been produced in our day by this Germany which believes itself so transcendent? Wagner, the last of the romanticists, closes an epoch and belongs to the past. Nietzsche took pains to proclaim his Polish origin and abominated Germany, a country, according to him, of middle-class pedants. His Slavism was so pronounced that he even prophesied the overthrow of the Prussians by the Slavs. . . . And there are others. We, although a savage people, have given the world of modern times an admirable moral grandeur. Tolstoi and Dostoievsky are world-geniuses. What names can the Germany of William II put ahead of these? . . . His country was the country of music, but the Russian musicians of to-day are more original than the mere followers of Wagner, the copyists who take refuge in orchestral exasperations in order to hide their mediocrity. . . . In its time of stress the German nation had men of genius, before Pan-Germanism had been born, when the Empire did not exist. Goethe, Schiller, Beethoven were subjects of little principalities. They received influence from other countries and contributed their share to the universal civilization like citizens of the world, without insisting that the world should, therefore, become Germanized.”
Czarism had committed atrocities. Tchernoff knew that by experience, and did not need the Germans to assure him of it. But all the illustrious classes of Russia were enemies of that tyranny and were protesting against it. Where in Germany were the intellectual enemies of Prussian Czarism? They were either holding their peace, or breaking forth into adulation of the anointed of the Lord—a musician and comedian like Nero, of a sharp and superficial intelligence, who believed that by merely skimming through anything he knew it all. Eager to strike a spectacular pose in history, he had finally afflicted the world with the greatest of calamities.
“Why must the tyranny that weighs upon my country necessarily be Russian? The worst Czars were imitators of Prussia. Every time that the Russian people of our day have attempted to revindicate their rights, the reactionaries have used the Kaiser as a threat, proclaiming that he would come to their aid. One-half of the Russian aristocracy is German; the functionaries who advise and support despotism are Germans; German, too, are the generals who have distinguished themselves by massacring the people; German are the officials who undertake to punish the laborers’ strikes and the rebellion of their allies. The reactionary Slav is brutal, but he has the fine sensibility of a race in which many princes have become Nihilists. He raises the lash with facility, but then he repents and oftentimes weeps. I have seen Russian officials kill themselves rather than march against the people, or through remorse for slaughter committed. The German in the service of the Czar feels no scruples, nor laments his conduct. He kills coldly, with the minuteness and exactitude with which he does everything. The Russian is a barbarian who strikes and regrets; German civilization shoots without hesitation. Our Slav Czar, in a humanitarian dream, favored the Utopian idea of universal peace, organizing the Conference of The Hague. The Kaiser of culture, meanwhile, has been working years and years in the erection and establishment of a destructive organ of an immensity heretofore unknown, in order to crush all Europe. The Russian is a humble Christian, socialistic, democratic, thirsting for justice; the German prides himself upon his Christianity, but is an idolator like the German of other centuries. His religion loves blood and maintains castes; his true worship is that of Odin;—only that nowadays, the god of slaughter has changed his name and calls himself, ‘The State’!”
Tchernoff paused an instant—perhaps in order to increase the wonder of his companions—and then said with simplicity:
“I am a Christian.”
Argensola, who already knew the ideas and history of the Russian, started with astonishment, and Julio persisted in his suspicion, “Surely Tchernoff is drunk.”
“It is true,” declared the Russian earnestly, “that I do not worry about God, nor do I believe in dogmas, but my soul is Christian as is that of all revolutionists. The philosophy of modern democracy is lay Christianity. We Socialists love the humble, the needy, the weak. We defend their right to life and well-being, as did the greatest lights of the religious world who saw a brother in every unfortunate. We exact respect for the poor in the name of justice; the others ask for it in the name of charity. That only separates us. But we strive that mankind may, by common consent, lead a better life, that the strong may sacrifice for the weak, the lofty for the lowly, and the world be ruled by brotherliness, seeking the greatest equality possible.”
The Slav reviewed the history of human aspirations. Greek thought had brought comfort, a sense of well-being on the earth—but only for the few, for the citizens of the little democracies, for the free men, leaving the slaves and barbarians who constituted the majority, in their misery. Christianity, the religion of the lowly, had recognized the right of happiness for all mankind, but this happiness was placed in heaven, far from this world, this “vale of tears.” The Revolution and its heirs, the Socialists, were trying to place happiness in the immediate realities of earth, like the ancients, but making all humanity participants in it like the Christians.
“Where is the ‘Christianity of modern Germany? . . . There is far more genuine Christian spirit in the fraternal laity of the French Republic, defender of the weak, than in the religiosity of the conservative Junkers. Germany has made a god in her own image, believing that she adores it, but in reality adoring her own image. The German God is a reflex of the German State which considers war as the first activity of a nation and the noblest of occupations. Other Christian peoples, when they have to go to war, feel the contradiction that exists between their conduct and the teachings of the Gospel, and excuse themselves by showing the cruel necessity which impels them. Germany declares that war is acceptable to God. I have heard German sermons proving that Jesus was in favor of Militarism.
“Teutonic pride, the conviction that its race is providentially destined to dominate the world, brings into working unity their Protestants, Catholics and Jews.
“Far above their differences of dogma is that God of the State which is German—the Warrior God to whom William is probably referring as ‘my worthy Ally.’ Religions always tend toward universality. Their aim is to place humanity in relationship with God, and to sustain these relations among mankind. Prussia has retrograded to barbarism, creating for its personal use a second Jehovah, a divinity hostile to the greater part of the human race who makes his own the grudges and ambitions of the German people.”
Tchernoff then explained in his own way the creation of this Teutonic God, ambitious, cruel and vengeful. The Germans were comparatively recent Christians. Their Christianity was not more than six centuries old. When the Crusades were drawing to a close, the Prussians were still living in paganism. Pride of race, impelling them to war, had revived these dead divinities. The God of the Gospel was now adorned by the Germans with lance and shield like the old Teutonic god who was a military chief.
“Christianity in Berlin wears helmet and riding boots. God at this moment is seeing Himself mobilized the same as Otto, Fritz and Franz, in order to punish the enemies of His chosen people. That the Lord has commanded, ‘Thou shalt not kill,’ and His Son has said to the world, ‘Blessed are the peacemakers,’ no longer matters. Christianity, according to its German priests of all creeds, can only influence the individual betterment of mankind, and should not mix itself in affairs of state. The Prussian God of the State is ‘the old German God,’ the lineal descendant of the ferocious Germanic mythology, a mixture of divinities hungry for war.”
In the silence of the avenue, the Russian evoked the ruddy figures of the implacable gods, that were going to awake that night upon hearing the hum of arms and smelling the acrid odor of blood. Thor, the brutal god with the little head, was stretching his biceps and clutching the hammer that crushed cities. Wotan was sharpening his lance which had the lightning for its handle, the thunder for its blade. Odin, the one-eyed, was gaping with gluttony on the mountain-tops, awaiting the dead warriors that would crowd around his throne. The dishevelled Valkyries, fat and perspiring, were beginning to gallop from cloud to cloud, hallooing to humanity that they might carry off the corpses doubled like saddle bags, over the haunches of their flying nags.
“German religiosity,” continued the Russian, “is the disavowal of Christianity. In its eyes, men are no longer equal before God. Their God is interested only in the strong, and favors them with his support so that they may dare anything. Those born weak must either submit or disappear. Neither are nations equal, but are divided into leaders and inferior races whose destiny is to be sifted out and absorbed by their superiors. Since God has thus ordained, it is unnecessary to state that the grand world-leader is Germany.”
Argensola here interrupted to observe that German pride believed itself championed not only by God but by science, too.
“I know that,” interposed the Russian without letting him finish—“generalization, inequality, selection, the struggle for life, and all that. . . . The Germans, so conceited about their special worth, erect upon distant ground their intellectual monuments, borrowing of the foreigner their foundation material whenever they undertake a new line of work. A Frenchman and an Englishman, Gobineau and Chamberlain, have given them the arguments with which to defend the superiority of their race. With the rubbish left over from Darwin and Spencer, their old Haeckel has built up his doctrine of ‘Monism’ which, applied to politics, scientifically consecrates Prussian pride and recognizes its right to rule the world by force.”
“No, a thousand times no!” he exclaimed after a brief silence. “The struggle for existence with its procession of cruelties may be true among the lower species, but it should not be true among human creatures. We are rational beings and ought to free ourselves from the fatality of environment, moulding it to our convenience. The animal does not know law, justice or compassion; he lives enslaved in the obscurity of his instincts. We think, and thought signifies liberty. Force does not necessarily have to be cruel; it is strongest when it does not take advantage of its power, and is kindly. All have a right to the life into which they are born, and since among individuals there exist the haughty and the humble, the mighty and the weak, so should exist nations, large and small, old and young. The end of our existence is not combat nor killing in order that others may afterwards kill us, and, perhaps, be killed themselves. Civilized peoples ought unanimously to adopt the idea of southern Europe, striving for the most peaceful and sweetest form of life possible.”
A cruel smile played over the Russian’s beard.
“But there exists that Kultur, diametrically opposed to civilization, which the Germans wish to palm off upon us. Civilization is refinement of spirit, respect of one’s neighbor, tolerance of foreign opinion, courtesy of manner. Kultur is the action of a State that organizes and assimilates individuals and communities in order to utilize them for its own ends; and these ends consist mainly in placing ‘The State’ above other states, overwhelming them with their grandeur—or what is the same thing—with their haughty and violent pride.”
By this time, the three had reached the place de l’Etoile. The dark outline of the Arc de Triomphe stood forth clearly in the starry expanse. The avenues extended in all directions, a double file of lights. Those around the monument illuminated its gigantic bases and the feet of the sculptured groups. Further up, the vaulted spaces were so locked in shadow that they had the black density of ebony.
Upon passing under the Arch, which greatly intensified the echo of their footsteps, they came to a standstill. The night breeze had a wintry chill as it whistled past, and the curved masses seemed melting into the diffused blue of space. Instinctively the three turned to glance back at the Champs Elysees. They saw only a river of shadow on which were floating rosaries of red stars among the two long, black scarfs formed by the buildings. But they were so well acquainted with this panorama that in imagination they mentally saw the majestic sweep of the avenue, the double row of palaces, the place de la Concorde in the background with the Egyptian obelisk, and the trees of the Tuileries.
“How beautiful it is!” exclaimed Tchernoff who was seeing something beyond the shadows. “An entire civilization, loving peace and pleasure, has passed through here.”
A memory greatly affected the Russian. Many an afternoon, after lunch, he had met in this very spot a robust man, stocky, with reddish beard and kindly eyes—a man who looked like a giant who had just stopped growing. He was always accompanied by a dog. It was Jaures, his friend Jaures, who before going to the senate was accustomed to taking a walk toward the Arch from his home in Passy.
“He liked to come just where we are now! He loved to look at the avenues, the distant gardens, all of Paris which can be seen from this height; and filled with admiration, he would often say to me, ‘This is magnificent—one of the most beautiful perspectives that can be found in the entire world.’ . . . Poor Jaures!”
Through association of ideas, the Russian evoked the image of his compatriot, Michael Bakounine, another revolutionist, the father of anarchy, weeping with emotion at a concert after hearing the symphony with Beethoven chorals directed by a young friend of his, named Richard Wagner. “When our revolution comes,” he cried, clasping the hand of the master, “whatever else may perish, this must be saved at any cost!”
Tchernoff roused himself from his reveries to look around him and say with sadness:
“THEY have passed through here!”
Every time that he walked through the Arch, the same vision would spring up in his mind. THEY were thousands of helmets glistening in the sun, thousands of heavy boots lifted with mechanical rigidity at the same time; horns, fifes, drums large and small, clashing against the majestic silence of these stones—the warlike march from Lohengrin sounding in the deserted avenues before the closed houses.
He, who was a foreigner, always felt attracted by the spell exerted by venerable buildings guarding the glory of a bygone day. He did not wish to know who had erected it. As soon as its pride is flattered, mankind tries immediately to solidify it. Then Humanity intervenes with a broader vision that changes the original significance of the work, enlarges it and strips it of its first egotistical import. The Greek statues, models of the highest beauty, had been originally mere images of the temple, donated by the piety of the devotees of those times. Upon evoking Roman grandeur, everybody sees in imagination the enormous Coliseum, circle of butcheries, or the arches erected to the glory of the inept Caesars. The representative works of nations have two significations—the interior or immediate one which their creators gave them, and the exterior or universal interest, the symbolic value which the centuries have given them.
“This Arch,” continued Tchernoff, “is French within, with its names of battles and generals open to criticism. On the outside, it is the monument of the people who carried through the greatest revolution for liberty ever known. The glorification of man is there below in the column of the place Vendome. Here there is nothing individual. Its builders erected it to the memory of la Grande Armee and that Grand Army was the people in arms who spread revolution throughout Europe. The artists, great inventors, foresaw the true significance of this work. The warriors of Rude who are chanting the Marseillaise in the group at the left are not professional soldiers, they are armed citizens, marching to work out their sublime and violent mission. Their nudity makes them appear to me like sans-culottes in Grecian helmets. . . . Here there is more than the glory and egoism of a great nation. All Europe is awake to new life, thanks to these Crusaders of Liberty. . . . The nations call to mind certain images. If I think of Greece, I see the columns of the Parthenon; Rome, Mistress of the World, is the Coliseum and the Arch of Trajan; and revolutionary France is the Arc de Triomphe.”
The Arch was even more, according to the Russian. It represented a great historical retaliation; the nations of the South, called the Latin races, replying, after many centuries, to the invasion which had destroyed the Roman jurisdiction—the Mediterranean peoples spreading themselves as conquerors through the lands of the ancient barbarians. Retreating immediately, they had swept away the past like a tidal wave—the great surf depositing all that it contained. Like the waters of certain rivers which fructify by overflowing, this recession of the human tide had left the soil enriched with new and generous ideas.
“If THEY should return!” added Tchernoff with a look of uneasiness. “If they again should tread these stones! . . . Before, they were simple-minded folk, stunned by their rapid good-fortune, who passed through here like a farmer through a salon. They were content with money for the pocket and two provinces which should perpetuate the memory of their victory. . . . But now they will not be the soldiers only who march against Paris. At the tail of the armies come the maddened canteen-keepers, the Herr Professors, carrying at the side the little keg of wine with the powder which crazes the barbarian, the wine of Kultur. And in the vans come also an enormous load of scientific savagery, a new philosophy which glorifies Force as a principle and sanctifier of everything, denies liberty, suppresses the weak and places the entire world under the charge of a minority chosen by God, just because it possesses the surest and most rapid methods of slaughter. Humanity may well tremble for the future if again resounds under this archway the tramp of boots following a march of Wagner or any other Kapellmeister.”
They left the Arch, following the avenue Victor Hugo. Tchernoff walking along in dogged silence as though the vision of this imaginary procession had overwhelmed him. Suddenly he continued aloud the course of his reflections.
“And if they should enter, what does it matter? . . . On that account, the cause of Right will not die. It suffers eclipses, but is born again; it may be ignored and trampled under foot, but it does not, therefore, cease to exist, and all good souls recognize it as the only rule of life. A nation of madmen wishes to place might upon the pedestal that others have raised to Right. Useless endeavor! The eternal hope of mankind will ever be the increasing power of more liberty, more brotherliness, more justice.”
The Russian appeared to calm himself with this statement. He and his friends spoke of the spectacle which Paris was presenting in its preparation for war. Tchernoff bemoaned the great suffering produced by the catastrophe, the thousands and thousands of domestic tragedies that were unrolling at that moment. Apparently nothing had changed. In the centre of the city and around the stations, there was unusual agitation, but the rest of the immense city did not appear affected by the great overthrow of its existence. The solitary street was presenting its usual aspect, the breeze was gently moving the leaves. A solemn peace seemed to be spreading itself through space. The houses appeared wrapped in slumber, but behind the closed windows might be surmised the insomnia of the reddened eyes, the sighs from hearts anguished by the threatened danger, the tremulous agility of the hands preparing the war outfit, perhaps the last loving greetings exchanged without pleasure, with kisses ending in sobs.
Tchernoff thought of his neighbors, the husband and wife who occupied the other interior apartment behind the studio. She was no longer playing the piano. The Russian had overheard disputes, the banging of doors locked with violence, and the footsteps of a man in the middle of the night, fleeing from a woman’s cries. There had begun to develop on the other side of the wall a regulation drama—a repetition of hundreds of others, all taking place at the same time.
“She is a German,” volunteered the Russian. “Our concierge has ferreted out her nationality. He must have gone by this time to join his regiment. Last night I could hardly sleep. I heard the lamentations through the thin wall partition, the steady, desperate weeping of an abandoned child, and the voice of a man who was vainly trying to quiet her! . . . Ah, what a rain of sorrows is now falling upon the world!”
That same evening, on leaving the house, he had met her by her door. She appeared like another woman, with an old look as though in these agonizing hours she had been suffering for fifteen years. In vain the kindly Tchernoff had tried to cheer her up, urging her to accept quietly her husband’s absence so as not to harm the little one who was coming.
“For the unhappy creature is going to be a mother,” he said sadly. “She hides her condition with a certain modesty, but from my window, I have often seen her making the dainty layette.”
The woman had listened to him as though she did not understand. Words were useless before her desperation. She could only sob as though talking to herself, “I am a German. . . . He has gone; he has to go away. . . . Alone! . . . Alone forever!” . . .
“She is thinking all the time of her nationality which is separating her from her husband; she is thinking of the concentration camp to which they will take her with her compatriots. She is fearful of being abandoned in the enemy’s country obliged to defend itself against the attack of her own country. . . . And all this when she is about to become a mother. What miseries! What agonies!”
The three reached the rue de la Pompe and on entering the house, Tchernoff began to take leave of his companions in order to climb the service stairs; but Desnoyers wished to prolong the conversation. He dreaded being alone with his friend, still chagrined over the evening’s events. The conversation with the Russian interested him, so they all went up in the elevator together. Argensola suggested that this would be a good opportunity to uncork one of the many bottles which he was keeping in the kitchen. Tchernoff could go home through the studio door that opened on the stairway.
The great window had its glass doors wide open; the transoms on the patio side were also open; a breeze kept the curtains swaying, moving, too, the old lanterns, moth-eaten flags and other adornments of the romantic studio. They seated themselves around the table, near a window some distance from the light which was illuminating the other end of the big room. They were in the shadow, with their backs to the interior court. Opposite them were tiled roofs and an enormous rectangle of blue shadow, perforated by the sharp-pointed stars. The city lights were coloring the shadowy space with a bloody reflection.
Tchernoff drank two glasses, testifying to the excellence of the liquid by smacking his lips. The three were silent with the wondering and thoughtful silence which the grandeur of the night imposes. Their eyes were glancing from star to star, grouping them in fanciful lines, forming them into triangles or squares of varying irregularity. At times, the twinkling radiance of a heavenly body appeared to broaden the rays of light, almost hypnotizing them.
The Russian, without coming out of his revery, availed himself of another glass. Then he smiled with cruel irony, his bearded face taking on the semblance of a tragic mask peeping between the curtains of the night.
“I wonder what those men up there are thinking!” he muttered. “I wonder if any star knows that Bismarck ever existed! . . . I wonder if the planets are aware of the divine mission of the German nation!”
