Every year now for eighteen years he had made the round of the best and most popular resorts of Switzerland, – Zurich, Lucerne, Interlaken, Chamounix, etc.; by the way of the St. Bernard he would go down into Italy, and return over the St. Gothard, or through Savoy. Just at present it was rather hard for him to walk, as he had caught a cold, causing him to suffer from some trouble in his legs, – he called it rheumatism, – which grew more severe from year to year; and, moreover, his voice and eyes had grown weaker. Nevertheless, he was on his way to Interlaken, Aix-les-Bains, and thence over the Little St. Bernard to Italy, which he was very fond of. It was evident that on the whole he was well content with his life.
When I asked him why he returned home, if he had any relatives there, or a house and land, his mouth parted in a gay smile, and he replied, "Oui, le sucre est bon, il est doux pour les enfants!" and he winked at the servants.
I did not catch his meaning, but the group of servants burst out laughing.
"No, I have nothing of the sort, but still I should always want to go back," he explained to me. "I go home because there is always a something that draws one to one's native place." And once more he repeated with a shrewd, self-satisfied smile, his phrase, "Oui, le sucre est bon," and then laughed good-naturedly.
The servants were very much amused, and laughed heartily; only the hunch-backed dish-washer looked earnestly from her big kindly eyes at the little man, and picked up his cap for him, when, as we talked, he once knocked it off the bench. I have noticed that wandering minstrels, acrobats, even jugglers, delight in calling themselves artists, and several times I hinted to my comrade that he was an artist; but he did not at all accept this designation, but with perfect simplicity looked upon his work as a means of existence.
When I asked him if he had not himself written the songs which he sang, he showed great surprise at such a strange question, and replied that the words of whatever he sang were all of old Tyrolese origin.
"But how about that song of the Righi? I think that cannot be very ancient," I suggested.
"Oh, that was composed about fifteen years ago. There was a German in Basel; he was a clever man; it was he who composed it. A splendid song. You see he composed it especially for travellers." And he began to repeat the words of the Righi song, which he liked so well, translating them into French as he went along.
"If you wish to go to Righi,
You will not need shoes to Wegis,
(For you go that far by steamboat),
But from Wegis take a stout staff,
Also take upon your arm a maiden;
Drink a glass of wine on starting,
Only do not drink too freely,
For if you desire to drink here,
You must earn the right to, first."
"Oh! a splendid song!" he exclaimed, as he finished.
The servants, evidently, also found the song much to their mind, because they came up closer to us.
"Yes, but who was it composed the music?" I asked.
"Oh, no one at all; you know you must have something new when you are going to sing for strangers."
When the ice was brought, and I had given my comrade a glass of champagne, he seemed somewhat ill at ease, and, glancing at the servants, he turned and twisted on the bench.
We touched our glasses to the health of all artists; he drank half a glass, then he seemed to be collecting his ideas, and knit his brows in deep thought.
"It is long since I have tasted such wine, je ne vous dis que ça. In Italy the vino d'Asti is excellent, but this is still better. Ah! Italy; it is splendid to be there!" he added.
"Yes, there they know how to appreciate music and artists," said I, trying to bring him round to the evening's mischance before the Schweitzerhof.
"No," he replied. "There, as far as music is concerned, I cannot give anybody satisfaction. The Italians are themselves musicians, – none like them in the world; but I know only Tyrolese songs. They are something of a novelty to them, though."
"Well, you find rather more generous gentlemen there, don't you?" I went on to say, anxious to make him share in my resentment against the guests of the Schweitzerhof. "There it would not be possible to find a big hotel frequented by rich people, where, out of a hundred listening to an artist's singing, not one would give him any thing."
My question utterly failed of the effect that I expected. It did not enter his head to be indignant with them: on the contrary, he saw in my remark an implied slur upon his talent which had failed of its reward, and he hastened to set himself right before me. "It is not every time that you get any thing," he remarked; "sometimes one isn't in good voice, or you are tired; now to-day I have been walking ten hours, and singing almost all the time. That is hard. And these important aristocrats do not always care to listen to Tyrolese songs."
"But still, how can they help giving?" I insisted.
He did not comprehend my remark.
"That's nothing," he said; "but here the principal thing is, on est tres serré pour la police, that's what's the trouble. Here, according to these republican laws, you are not allowed to sing; but in Italy you can go wherever you please, no one says a word. Here, if they want to let you, they let you; but if they don't want to, then they can throw you into jail."
"What? That's incredible!"
"Yes, it is true. If you have been warned once, and are found singing again, they may put you in jail. I was kept there three months once," he said, smiling as though that were one of his pleasantest recollections.
"Oh! that is terrible!" I exclaimed. "What was the reason?"
"That was in consequence of one of the new republican laws," he went on to explain, growing animated. "They cannot comprehend here that a poor fellow must earn his living somehow. If I were not a cripple, I would work. But what harm do I do to any one in the world by my singing? What does it mean? The rich can live as they wish, un pauvre tiaple like myself can't live at all. What kind of laws are these republican ones? If that is the way they run, then we don't want a republic: isn't that so, my dear sir? We don't want a republic, but we want – we simply want – we want" – he hesitated a little, – "we want natural laws."
I filled up his glass. "You are not drinking," I said.
He took the glass in his hand, and bowed to me.
"I know what you wish," he said, blinking his eyes at me, and threatening me with his finger. "You wish to make me drunk, so as to see what you can get out of me; but no, you sha'n't have that gratification."
"Why should I make you drunk?" I inquired. "All I wished was to give you a pleasure."
He seemed really sorry that he had offended me by interpreting my insistence so harshly. He grew confused, stood up, and touched my elbow.
"No, no," said he, looking at me with a beseeching expression in his moist eyes. "I was only joking."
And immediately after he made use of some horribly uncultivated slang expression, intended to signify that I was, nevertheless, a fine young man. "Je ne vous dis que ça," he said in conclusion. In this fashion the minstrel and I continued to drink and converse; and the waiters continued unceremoniously to stare at us, and, as it seemed, to make ridicule of us.
In spite of the interest which our conversation aroused in me, I could not avoid taking notice of their behavior; and I confess I began to grow more and more angry.
One of the waiters arose, came up to the little man, and, regarding the top of his head, began to smile. I was already full of wrath against the inmates of the hotel, and had not yet had a chance to pour it out on any one; and now I confess I was in the highest degree irritated by this audience of waiters.
The porter, not removing his hat, came into the room, and sat down near me, leaning his elbows on the table. This last circumstance, which was so insulting to my dignity or my vainglory, completely enraged me, and gave an outlet for all the wrath which all the evening long had been boiling within me. I asked myself why he had so humbly bowed when he had met me before, and now, because I was sitting with the travelling minstrel, he came and took his place near me so rudely? I was entirely overmastered by that boiling, angry indignation which I enjoy in myself, which I sometimes endeavor to stimulate when it comes over me, because it has an exhilarating effect upon me, and gives me, if only for a short time, a certain extraordinary flexibility, energy, and strength in all my physical and moral faculties.
I leaped to my feet.
"Whom are you laughing at?" I screamed at the waiter; and I felt my face turn pale, and my lips involuntarily set together.
"I am not laughing," replied the waiter, moving away from me.
"Yes, you are: you are laughing at this gentleman. And what right have you to come, and to take a seat here, when there are guests? Don't you dare to sit down!"
The porter, muttering something, got up, and turned to the door.
"What right have you to make sport of this gentleman, and to sit down by him, when he is a guest, and you are a waiter? Why didn't you laugh at me this evening at dinner, and come and sit down beside me? Because he is meanly dressed, and sings in the streets? Is that the reason? and because I have better clothes? He is poor, but he is a thousand times better than you are; that I am sure of, because he has never insulted any one, but you have insulted him."
"I didn't mean any thing," replied my enemy the waiter. "Perhaps I disturbed him by sitting down."
The waiter did not understand me, and my German was wasted on him. The rude porter was about to take the waiter's part; but I fell upon him so impetuously that the porter pretended not to understand me, and waved his hand.
The hunch-backed dish-washer, either because she perceived my wrathful state, and feared a scandal, or possibly because she shared my views, took my part, and, trying to force her way between me and the porter, told him to hold his tongue, saying that I was right, but at the same time urging me to calm myself.
"Der Herr hat Recht; Sie haben Recht," she said over and over again. The minstrel's face presented a most pitiable, terrified expression; and evidently he did not understand why I was angry, and what I wanted: and he urged me to let him go away as soon as possible.
But the eloquence of wrath burned within me more and more. I understood it all, – the throng that had made merry at his expense, and his auditors who had not given him any thing; and not for all the world would I have held my peace.
I believe, that, if the waiters and the porter had not been so submissive, I should have taken delight in having a brush with them, or striking the defenceless English lady on the head with a stick. If at that moment I had been at Sevastópol, I should have taken delight in devoting myself to slaughtering and killing in the English trench.
"And why did you take this gentleman and me into this room, and not into the other? What?" I thundered at the porter, seizing him by the arm so that he could not escape from me. "What right had you to judge by his appearance that this gentleman must be served in this room, and not in that? Have not all guests who pay, equal rights in hotels? Not only in a republic, but in all the world! Your scurvy republic!.. Equality, indeed! You would not dare to take an Englishman into this room, not even those Englishmen who have heard this gentleman free of cost; that is, who have stolen from him, each one of them, the few centimes which ought to have been given to him. How did you dare to take us to this room?"
"That room is closed," said the porter.
"No," I cried, "that isn't true; it isn't closed."
"Then you know best."
"I know, – I know that you are lying."
The porter turned his back on me.
"Eh! What is to be said?" he muttered.
"What is to be said?" I cried. "You conduct us instanter into that room!"
In spite of the dish-washer's warning, and the entreaties of the minstrel, who would have preferred to go home, I insisted on seeing the head waiter, and went with my guest into the big dining-room. The head waiter, hearing my angry voice, and seeing my menacing face, avoided a quarrel, and, with contemptuous servility, said that I might go wherever I pleased. I could not prove to the porter that he had lied, because he had hastened out of sight before I went into the hall.
The dining-room was, in fact, open and lighted; and at one of the tables sat an Englishman and a lady, eating their supper. Although we were shown to a special table, I took the dirty minstrel to the very one where the Englishman was, and bade the waiter bring to us there the unfinished bottle.
The two guests at first looked with surprised, then with angry, eyes at the little man, who, more dead than alive, was sitting near me. They talked together in a low tone; then the lady pushed back her plate, her silk dress rustled, and both of them left the room. Through the glass doors I saw the Englishman saying something in an angry voice to the waiter, and pointing with his hand in our direction. The waiter put his head through the door, and looked at us. I waited with pleasurable anticipation for some one to come and order us out, for then I could have found a full outlet for all my indignation. But fortunately, though at the time I felt injured, we were left in peace. The minstrel, who before had fought shy of the wine, now eagerly drank all that was left in the bottle, so that he might make his escape as quickly as possible.
He, however, expressed his gratitude with deep feeling, as it seemed to me, for his entertainment. His teary eyes grew still more humid and brilliant, and he made use of a most strange and complicated phrase of gratitude. But still very pleasant to me was the sentence in which he said that if everybody treated artists as I had been doing, it would be very good, and ended by wishing me all manner of happiness. We went out into the hall together. There stood the servants, and my enemy the porter apparently airing his grievances against me before them. All of them, I thought, looked at me as though I were a man who had lost his wits. I treated the little man exactly like an equal, before all that audience of servants; and then, with all the respect that I was able to express in my behavior, I took off my hat, and pressed his hand with its dry and hardened fingers.
The servants made believe not pay the slightest attention to me. One of them only indulged in a sarcastic laugh.
As soon as the minstrel had bowed himself out, and disappeared in the darkness, I went up-stairs to my room, intending to sleep off all these impressions and the foolish childish anger which had come upon me so unexpectedly. But finding that I was too much excited to sleep, I once more went down into the street with the intention of walking until I should have recovered my equanimity, and, I must confess, with the secret hope that I might accidentally come across the porter or the waiter or the Englishman, and show them all their rudeness, and, most of all, their unfairness. But beyond the porter, who when he saw me turned his back, I met no one; and I began to promenade in absolute solitude along the quay.
"This is an example of the strange fate of poetry," said I to myself, having grown a little calmer. "All love it, all are in search of it; it is the only thing in life that men love and seek, and yet no one recognizes its power, no one prizes this best treasure of the world, and those who give it to men are not rewarded. Ask any one you please, ask all these guests of the Schweitzerhof, what is the most precious treasure in the world, and all, or ninety-nine out of a hundred, putting on a sardonic expression, will say that the best thing in the world is money.
"'Maybe, though, this does not please you, or coincide with your elevated ideas,' it will be urged, 'but what is to be done if human life is so constituted that money alone is capable of giving a man happiness? I cannot force my mind not to see the world as it is,' it will be added, 'that is, to see the truth.'
"Pitiable is your intellect, pitiable the happiness which you desire! And you yourselves, unhappy creatures, not knowing what you desire, … why have you all left your fatherland, your relatives, your money-making trades and occupations, and come to this little Swiss city of Lucerne? Why did you all this evening gather on the balconies, and in respectful silence listen to the little beggar's song? And if he had been willing to sing longer, you would have been silent and listened longer. What! could money, even millions of it, have driven you all from your country, and brought you all together in this little nook of Lucerne? Could money have gathered you all on the balconies to stand for half an hour silent and motionless? No! One thing compels you to do it, and will forever have a stronger influence than all the other impulses of life: the longing for poetry which you know, which you do not realize, but feel, always will feel so long as you have any human sensibilities. The word 'poetry' is a mockery to you; you make use of it as a sort of ridiculous reproach; you regard the love for poetry as something meet for children and silly girls, and you make sport of them for it. For yourselves you must have something more definite.
"But children look upon life in a healthy way: they recognize and love what man ought to love, and what gives happiness. But life has so deceived and perverted you, that you ridicule the only thing that you really love, and you seek for what you hate and for what gives you unhappiness.
"You are so perverted that you did not perceive what obligations you were under to the poor Tyrolese who rendered you a pure delight; but at the same time you feel yourselves needlessly obliged to bow before some lord, which gives you neither pleasure nor profit, but rather causes you to sacrifice your comfort and convenience. What absurdity! what incomprehensible lack of reason!
"But it was not this that made the most powerful impression upon me this evening. This blindness to all that gives happiness, this unconsciousness of poetic enjoyment, I can almost comprehend, or at least I have become wonted to it, since I have almost everywhere met with it in the course of my life; the harsh, unconscious churlishness of the crowd was no novelty to me: whatever those who argue in favor of popular sentiment may say, the throng is a conglomeration of very possibly good people, but of people who touch each other only on their coarse animal sides, and express only the weakness and harshness of human nature. But how was it that you, children of a humane people, you Christians, you simple people, repaid with coldness and ridicule the poor beggar who gave you a pure enjoyment? But no, in your country there are asylums for beggars. There are no beggars, there can be none; and there can be no feelings of sympathy, since that would be a confession that beggary existed.
"But he labored, he gave you enjoyment, he besought you to give him something of your superfluity in payment for his labor of which you took advantage. But you looked upon him with a cool smile as upon one of the curiosities in your lofty brilliant palaces; and though there were a hundred of you, favored with happiness and wealth, not one man or one woman among you gave him a sou. Abashed he went away from you, and the thoughtless throng, laughing, followed and ridiculed not you, but him, because you were cold, harsh, and dishonorable; because you robbed him in receiving the entertainment which he gave you: for this they jeered him.
"'On the 19th of July, 1857, before the Schweitzerhof Hotel, in which were lodging very opulent people, a wandering beggar minstrel sang for half an hour his songs, and played his guitar. About a hundred people listened to him. The minstrel thrice asked you all to give him something. No one person gave him a thing, and many made sport of him.'
"This is not an invention, but an actual fact, as those who desire can find out for themselves by consulting the papers for the list of those who were at the Schweitzerhof on the 19th of July.
"This is an event which the historians of our time ought to describe in letters of inextinguishable flame. This event is more significant and more serious, and fraught with far deeper meaning, than the facts that are printed in newspapers and histories. That the English have killed several thousand Chinese because the Chinese would not sell them any thing for money while their land is overflowing with ringing coins; that the French have killed several thousand Kabyles because the wheat grows well in Africa, and because constant war is essential for the drill of an army; that the Turkish ambassador in Naples must not be a Jew; and that the Emperor Napoleon walks about in Plombières, and gives his people the express assurance that he rules only in direct accordance with the will of the people, – all these are words which darken or reveal something long known. But the episode that took place in Lucerne on the 19th of July seems to me something entirely novel and strange, and it is connected not with the everlastingly ugly side of human nature, but with a well-known epoch in the development of society. This fact is not for the history of human activities, but for the history of progress and civilization.
"Why is it that this inhuman fact, impossible in any country, – Germany, France, or Italy, – is quite possible here where civilization, freedom, and equality are carried to the highest degree of development, where there are gathered together the most civilized travellers from the most civilized nations? Why is it that these cultivated human beings, generally capable of every honorable human action, had no hearty, human feeling for one good deed? Why is it that these people who in their palaces, their meetings, and their societies, labor warmly for the condition of the celibate Chinese in India, about the spread of Christianity and culture in Africa, about the formation of societies for attaining all perfection, – why is it that they should not find in their souls the simple, primitive feeling of human sympathy? Has such a feeling entirely disappeared, and has its place been taken by vainglory, ambition, and cupidity, governing these men in their palaces, meetings, and societies? Has the spreading of that reasonable, egotistical association of people, which we call civilization, destroyed and rendered nugatory the desire for instinctive and loving association? And is this that boasted equality for which so much innocent blood has been shed, and so many crimes have been perpetrated? Is it possible that nations, like children, can be made happy by the mere sound of the word 'equality'?
"Equality before the law? Does the whole life of a people revolve within the sphere of law? Only the thousandth part of it is subject to the law: the rest lies outside of it, in the sphere of the customs and intuitions of society.
"But in society the lackey is better dressed than the minstrel, and insults him with impunity. I am better dressed than the lackey, and insult him with impunity. The porter considers me higher, but the minstrel lower, than himself; when I made the minstrel my companion, he felt that he was on an equality with us both, and behaved rudely. I was impudent to the porter, and the porter acknowledged that he was inferior to me. The waiter was impudent to the minstrel, and the minstrel accepted the fact that he was inferior to the waiter.
"And is that government free, even though men seriously call it free, where a single citizen can be thrown into prison because, without harming any one, without interfering with any one, he does the only thing that he can to prevent himself from dying of starvation?
"A wretched, pitiable creature is man with his craving for positive solutions, thrown into this everlastingly tossing, limitless ocean of good and evil, of combinations and contradictions. For centuries men have been struggling and laboring to put the good on one side, the evil on the other. Centuries will pass, and no matter how much the unprejudiced mind may strive to decide where the balance lies between the good and the evil, the scales will refuse to tip the beam, and there will always be equal quantities of the good and the evil on each scale.
"If only man would learn to form judgments, and not to indulge in rash and arbitrary thoughts, and not to make reply to questions that are propounded merely to remain forever unanswered! If only he would learn that every thought is both a lie and a truth! – a lie from the one-sidedness and inability of man to recognize all truth; and true because it expresses one side of mortal endeavor. There are divisions in this everlastingly tumultuous, endless, endlessly confused chaos of the good and the evil. They have drawn imaginary lines over this ocean, and they contend that the ocean is really thus divided.
"But are there not millions of other possible subdivisions from absolutely different standpoints, in other planes? Certainly these novel subdivisions will be made in centuries to come, just as millions of different ones have been made in centuries past.
"Civilization is good, barbarism is evil; freedom, good; slavery, evil. Now, this imaginary knowledge annihilates the instinctive, beatific, primitive craving for the good that is in human nature. And who will explain to me what is freedom, what is despotism, what is civilization, what is barbarism?
"Where are the boundaries that separate them? And whose soul possesses so absolute a standard of good and evil as to measure these fleeting, complicated facts? Whose wit is so great as to comprehend and weigh all the facts in the irretrievable past? And who can find any circumstance in which there is no union of good and evil? And because I know that I see more of one than of the other, is it not because my standpoint is wrong? And who has the ability to separate himself so absolutely from life, even for a moment, as to look upon it from above?
"One, only one infallible Guide we have, – the universal Spirit which penetrates all collectively and as units, which has endowed each of us with the craving for the right; the Spirit which impels the tree to grow toward the sun, which stimulates the flower in autumn-tide to scatter its seed, and which obliges each one of us unconsciously to draw closer together. And this one unerring, inspiring voice rings out louder than the noisy, hasty development of culture.
"Who is the greater man, and who the greater barbarian, – that lord, who, seeing the minstrel's well-worn clothes, angrily left the table, who gave him not the millionth part of his possessions in payment of his labor, and now lazily sitting in his brilliant, comfortable room, calmly opines about the events that are happening in China, and justifies the massacres that have been done there; or the little minstrel, who, risking imprisonment, with a franc in his pocket, and doing no harm to any one, has been going about for a score of years, up hill and down dale, rejoicing men's hearts with his songs, though they have jeered at him, and almost cast him out of the pale of humanity; and who, in weariness and cold and shame, has gone off to sleep, no one knows where, on his filthy straw?"
At this moment, from the city, through the dead silence of the night, far, far away, I caught the sound of the little man's guitar and his voice.
"No," something involuntarily said to me, "you have no right to commiserate the little man, or to blame the lord for his well-being. Who can weigh the inner happiness which is found in the soul of each of these men? There he stands somewhere in the muddy road, and gazes at the brilliant moonlit sky, and gayly sings amid the smiling, fragrant night; in his soul there is no reproach, no anger, no regret. And who knows what is transpiring now in the hearts of all these men within those opulent, brilliant rooms? Who knows if they all have as much unencumbered, sweet delight in life, and as much satisfaction with the world, as dwells in the soul of that little man?
"Endless are the mercy and wisdom of Him who has permitted and formed all these contradictions. Only to thee, miserable little worm of the dust, audaciously, lawlessly attempting to fathom His laws, His designs, – only to thee do they seem like contradictions.
"Full of love He looks down from His bright, immeasurable height, and rejoices in the endless harmony in which you all move in endless contradictions. In thy pride thou hast thought thyself able to separate thyself from the laws of the universe. No, thou also, with thy petty, ridiculous anger against the waiters, – thou also hast disturbed the harmonious craving for the eternal and the infinite." …