“He makes a mint of money.”
“They say he is very grasping,” added Canalis.
The praises which Modeste showered on Desplein had annoyed the poet. Vanity acts like a woman — they both think they are defrauded when love or praise is bestowed on others. Voltaire was jealous of the wit of a roue whom Paris admired for two days; and even a duchess takes offence at a look bestowed upon her maid. The avarice excited by these two sentiments is such that a fraction of them given to the poor is thought robbery.
“Do you think, monsieur,” said Modeste, smiling, “that we should judge genius by ordinary standards?”
“Perhaps we ought first of all to define the man of genius,” replied Canalis. “One of the conditions of genius is invention — invention of a form, a system, a force. Napoleon was an inventor, apart from his other conditions of genius. He invented his method of making war. Walter Scott is an inventor, Linnaeus is an inventor, Geoffrey Saint–Hilaire and Cuvier are inventors. Such men are men of genius of the first rank. They renew, increase, or modify both science and art. But Desplein is merely a man whose vast talent consists in properly applying laws already known; in observing, by means of a natural gift, the limits laid down for each temperament, and the time appointed by Nature for an operation. He has not founded, like Hippocrates, the science itself. He has invented no system, as did Galen, Broussais, and Rasori. He is merely an executive genius, like Moscheles on the piano, Paganini on the violin, or Farinelli on his own larynx — men who have developed enormous faculties, but who have not created music. You must permit me to discriminate between Beethoven and la Catalani: to one belongs the immortal crown of genius and of martyrdom, to the other innumerable five-franc pieces; one we can pay in coin, but the world remains throughout all time a debtor to the other. Each day increases our debt to Moliere, but Baron’s comedies have been overpaid.”
“I think you make the prerogative of ideas too exclusive,” said Ernest de La Briere, in a quiet and melodious voice, which formed a sudden contrast to the peremptory tones of the poet, whose flexible organ had abandoned its caressing notes for the strident and magisterial voice of the rostrum. “Genius must be estimated according to its utility; and Parmentier, who brought potatoes into general use, Jacquart, the inventor of silk looms; Papin, who first discovered the elastic quality of steam, are men of genius, to whom statues will some day be erected. They have changed, or they will change in a certain sense, the face of the State. It is in that sense that Desplein will always be considered a man of genius by thinkers; they see him attended by a generation of sufferers whose pains are stifled by his hand.”
That Ernest should give utterance to this opinion was enough to make Modeste oppose it.
“If that be so, monsieur,” she said, “then the man who could discover a way to mow wheat without injuring the straw, by a machine that could do the work of ten men, would be a man of genius.”
“Yes, my daughter,” said Madame Mignon; “and the poor would bless him for cheaper bread — he that is blessed by the poor is blessed of God.”
“That is putting utility above art,” said Modeste, shaking her head.
“Without utility what would become of art?” said Charles Mignon. “What would it rest on? what would it live on? Where would you lodge, and how would you pay the poet?”
“Oh! my dear papa, such opinions are fearfully flat and antediluvian! I am not surprised that Gobenheim and Monsieur de La Briere, who are interested in the solution of social problems should think so; but you, whose life has been the most useless poetry of the century, — useless because the blood you shed all over Europe, and the horrible sufferings exacted by your colossus, did not prevent France from losing ten departments acquired under the Revolution — how can you give in to such excessively pig-tail notions, as the idealists say? It is plain you’ve just come from China.”
The impertinence of Modeste’s speech was heightened by a little air of contemptuous disdain which she purposely put on, and which fairly astounded Madame Mignon, Madame Latournelle, and Dumay. As for Madame Latournelle, she opened her eyes so wide she no longer saw anything. Butscha, whose alert attention was comparable to that of a spy, looked at Monsieur Mignon, expecting to see him flush with sudden and violent indignation.
“A little more, young lady, and you will be wanting in respect for your father,” said the colonel, smiling, and noticing Butscha’s look. “See what it is to spoil one’s children!”
“I am your only child,” she said saucily.
“Child, indeed,” remarked the notary, significantly.
“Monsieur,” said Modeste, turning upon him, “my father is delighted to have me for his governess; he gave me life and I give him knowledge; he will soon owe me something.”
“There seems occasion for it,” said Madame Mignon.
“But mademoiselle is right,” said Canalis, rising and standing before the fireplace in one of the finest attitudes of his collection. “God, in his providence, has given food and clothing to man, but he has not directly given him art. He says to man: ‘To live, thou must bow thyself to earth; to think, thou shalt lift thyself to Me.’ We have as much need of the life of the soul as of the life of the body — hence, there are two utilities. It is true we cannot be shod by books or clothed by poems. An epic song is not, if you take the utilitarian view, as useful as the broth of a charity kitchen. The noblest ideas will not sail a vessel in place of canvas. It is quite true that the cotton-gin gives us calicoes for thirty sous a yard less than we ever paid before; but that machine and all other industrial perfections will not breathe the breath of life into a people, will not tell futurity of a civilization that once existed. Art, on the contrary, Egyptian, Mexican, Grecian, Roman art, with their masterpieces — now called useless! — reveal the existence of races back in the vague immense of time, beyond where the great intermediary nations, denuded of men of genius, have disappeared, leaving not a line nor a trace behind them! The works of genius are the ‘summum’ of civilization, and presuppose utility. Surely a pair of boots are not as agreeable to your eyes as a fine play at the theatre; and you don’t prefer a windmill to the church of Saint–Ouen, do you? Well then, nations are imbued with the same feelings as the individual man, and the man’s cherished desire is to survive himself morally just as he propagates himself physically. The survival of a people is the work of its men of genius. At this very moment France is proving, energetically, the truth of that theory. She is, undoubtedly, excelled by England in commerce, industry, and navigation, and yet she is, I believe, at the head of the world — by reason of her artists, her men of talent, and the good taste of her products. There is no artist and no superior intellect that does not come to Paris for a diploma. There is no school of painting at this moment but that of France; and we shall reign far longer and perhaps more securely by our books than by our swords. In La Briere’s system, on the other hand, all that is glorious and lovely must be suppressed — woman’s beauty, music, painting, poetry. Society will not be overthrown, that is true, but, I ask you, who would willingly accept such a life? All useful things are ugly and forbidding. A kitchen is indispensable, but you take care not to sit there; you live in the salon, which you adorn, like this, with superfluous things. Of what use, let me ask you, are these charming wall-paintings, this carved wood-work? There is nothing beautiful but that which seems to us useless. We called the sixteenth century the Renascence with admirable truth of language. That century was the dawn of a new era. Men will continue to speak of it when all remembrance of anterior centuries had passed away — their only merit being that they once existed, like the million beings who count as the rubbish of a generation.”
“Rubbish! yes, that may be, but my rubbish is dear to me,” said the Duc d’Herouville, laughing, during the silent pause which followed the poet’s pompous oration.
“Let me ask,” said Butscha, attacking Canalis, “does art, the sphere in which, according to you, genius is required to evolve itself, exist at all? Is it not a splendid lie, a delusion, of the social man? Do I want a landscape scene of Normandy in my bedroom when I can look out and see a better one done by God himself? Our dreams make poems more glorious than Iliads. For an insignificant sum of money I can find at Valogne, at Carentan, in Provence, at Arles, many a Venus as beautiful as those of Titian. The police gazette publishes tales, differing somewhat from those of Walter Scott, but ending tragically with blood, not ink. Happiness and virtue exist above and beyond both art and genius.”
“Bravo, Butscha!” cried Madame Latournelle.
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