Actions of Grace

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La Fronde-March 30 1899

Actions of grace[1]

The day after my operation, while those around me were desperately worried, I motioned to them. They came running. Did I want to grumble about the pain, demand some relief, tell them my last wish? Or was it just an unconscious movement in the coma I seemed to have fallen into? The anxious ears approached my lips and heard me murmur this with reference to Le Matin two days before, “Has Esterhazy kept talking?”
For, although I owed much to God first of all for allowing the miracle, to [Dr.] Pozzi for accomplishing it, to [Georges de La] Bruyère for watching over it, to the good President of the Republic who, as a get-well present, wanted to spare a man’s life; to the press who was so kind to me; to the public and to friends, known and unknown, who transformed my room into a garden every day and showered me with so many and such touching proofs of tenderness, I also owe something to the Affair.

Thinking of it constantly, at all times, almost unto death’s door, gave me a unique power of resistance, an energy of incomparable reaction.

At one moment while I felt like I was dying, that I was really reaching the farther shore, some ugly faces like Japanese masks grimaced through my memory and I thought I saw some nasty paws rubbing together in satisfaction. The idea of the joy of the Bores stopped me clean in my tracks… and I turned back.

I did well. It was stupid to leave before reading about the investigation in Le Figaro. The first issue came to me with the first cutlet and when the curtains were finally opened the sun, broad daylight, flooded the room with light!

Ah, a nice surprise and a wonderful cordial!

“Séverine is better,” Le Rire said with Cappiello’s delightful caricature in which the animals and I are so happy to see each other again.

But if Séverine was better, morally as well as physically, she owed it, partly at least, to the morning love song of the Barber of Seville[2]—shaving the others til they bleed!

It shook off my sleepiness, awoke my combative instinct and gave me the furious desire to put my reveries into words. I owed to it the loss of blessed prostrations, beastly neutrality and hopeful annihilation.

But I have a little contempt for it.

And here I am again in the fight, dear readers, because I am fed up with this, I miss you, I miss La Fronde, I miss the battle—like those wounded who leave the hospital tents to go back to the battlefield, not accepting that the fight can be won without them!

 

[1] “Notes of a Rebel,” La Fronde, April 11 1899.

[2] I.e. Figaro.

18-La Frondeuse

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18-La Frondeuse

Marguerite Durand, the brilliant actress of the Comdédie Française, had quit everything to marry Georges Laguerre in 1888. Séverine had met her in the conspiratorial atmosphere of her salon during the heyday of General Boulanger[1]. A young, blonde beauty Durand enjoyed her social life and was a strong supporter of Boulanger, but she was intelligent and critical and no blind zealot. Although nine years her senior, Séverine hit it off with her right away, finding in her not only a friend but a surrogate younger sister. They saw each other often, going to dinner and the theater, Séverine’s continuing passion and Marguerite’s former milieu. She and Sarah Bernhardt would become Séverine’s two best, livelong friends. However, Marguerite’s marriage to Laguerre was incompatible and they separated in 1891 (eventually divorcing in 1895), forcing her to earn a living. Like Séverine she turned to journalism.

Writing for Le Figaro, Durand was sent to an International Feminist Congress in 1896 to write a nice little satirical piece. She went there indifferent, ready to have fun. She came away transformed, ready to take up arms. She refused to write the article for Le Figaro and dedicated the rest of her life to fighting for women’s rights, for which she would become a sort of muse. Her ambition was to found a feminist newspaper. Not just feminist in its editorial line, but really feminist: written, directed, administered, printed, everything run exclusively by women. And not just a paper for women, but a paper for everyone, like any other, covering politics, economics, culture and society. Such a thing was unprecedented in history. Not even in the United States or England, the hotbeds of feminism, had such a thing been accomplished, but by the autumn of 1897 she had found the money. And the name: La Fronde, i.e. Revolt.

One of the first people Marguerite Durand approached to collaborate with her was, of course, Séverine. The paper just could not appear without her. Séverine was hesitant, knowing La Fronde could not pay her going rates, and reluctant about the political stance and editorial control because she was entering the battle for Dreyfus and already facing antagonism. First of all Durand assured her the paper was pro-Dreyfus, but of course the money was another thing. She was paying all the women the same rates as men, the female typographers received the same wages as unionized males—the only man in the building was the old janitor—so, yes, she would have to take a pay cut. But she, like all the writers, would enjoy complete editorial freedom because the paper belonged to no organization and cared only for quality. They negotiated hard, but not too long, and Séverine joined the team. The first edition hit the streets on December 9 1897, barely a year and a half after it’s quixotic conception at the feminist congress.

Séverine’s articles appeared on the front page under the rubric “Notes d’une frondeuse” (Notes of a Rebel), the same title as the collection of articles about the Dreyfus Affair that she would publish in 1900. It was a haven for her, a refuge where she could write with humor or venom or outrage without censorship. After Zola’s trial, as the weeks rolled by, the camp of dreyfusards had grown, but their anti-Semite, nationalist adversaries had also strengthened their ranks and the battle was fiercely fought in public, in private and in the papers. Anti-Semitism had impregnated all levels of society, especially the different schools of socialists who argued bitterly among themselves as to which side to take. For others it was purely a matter of patriotism, of love of country, which quickly turned into a feeling of hatred for foreigners. Most anarchists sat on the sidelines and watched, waiting, their patriotism being defined by Sébastien Faure: a chemical product containing 40 grams of love and 60 grams of hate.

Séverine covered the case rigorously after the parody of the Esterhazy trial in 1898 where he was acquitted despite glaring evidence against him. Doubts about Dreyfus’ innocence had vanished and a retrial seemed assured. But Séverine soon faced a different battle in her life. She was forty-four years old in the spring of 1899 when she started suffering from fatigue. She thought it was a result of the good fight after years of combat had battered her health, but the doctor told her it was more serious, something in the ovaries or uterus that she would rather not think about but that would need a hysterectomy immediately.   She was bedridden with her mother at her side, but she continued writing up to the last minute because she needed the money but more importantly because she needed to forget her fear… of pain, of suffering and especially of death. On March 16 1899, she went under the knife.

The operation lasted a few hours and when she woke up Sarah Bernhardt and Marguerite Durand were there for her. When she asked how she looked they stammered. Finally they brought her a mirror and she stared blankly into it—her golden hair had turned totally white. “I prefer to be a young old woman than an old young woman,” she said with good grace. But she had little time to recuperate before jumping back into the fire.

La Fronde was a paper for all women no matter what their religion or race, but it was ostensibly pro-Dreyfus. On the other hand the big press along with the government was almost completely anti-dreyfusard and their arms were long and powerful. With the commercially-condemning dreyfusard slant came a lawsuit for illegally employing women: the typesetters night work was an infraction of the protectionist laws of 1892. And the subversive paper was banned from girls’ schools and factories where women were working. Money dried up and the ship sank. In October 1903 La Fronde closed its doors, but not before playing its role and setting a historic standard for feminists around the world.

[1] See 9-General Boulanger.

The Accused

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Jaccuse

The Accused[1]

To feel the continual and irresistible necessity to shout out at the top of your lungs what you think, especially when you are the only one to think it, even at the risk of spoiling the joys of your life, that is what my passion has been. I am all bloody from it, but I love it and if I am worth anything, it is from that and that alone.

Emile Zola, Une campagne, 1882.

 

The man is in front of me, in his house—this house that they took so much trouble to point out to the raging mad, specifying the address, adding a drawing to the text, describing the grounds and the shortest way to get here and then undoubtedly accomplish their inspired task…

The house is beautiful because it is spacious and furnished with relics. If there is luxury here, it is the luxury of art and therefore it does not shock me since it remains inaccessible to the vulgar and to the “bores,” to the mind-starved who have nothing but money.

And then if, little by little, in the commonplace atmosphere, under the patina of the years, everything is harmonized, you really feel that the nest was nonetheless built one twig at a time and that these beautiful or rare things, for the most part ancient, are not a mass legacy that used to surround the very modest cradle where the simple employee of the publisher Hachette was born.

Success came gradually and it was during his travels or after every triumph that he acquired here or there some marvel without any intrinsic value but artistically priceless in the eyes of collectors.

But each of these trinkets has seen centuries and to the detriment of their wholeness has lived through warring and peaceful generations, events just the mention of which leaves us dreamy.

Oh, no, this is not the house of an oaf or a philistine or a churchwarden! And no setting as much as this speaking, living mosaic of a background, attesting to the emptiness of ancestral follies and the survival only of a philosophy superior to the ephemeral deeds of humans, no setting could be more fitting to the ascetic vision that my eyes scrutinize and itemize—in a daze!

#

Ascetic? Zola? Well, yes. Now, don’t be too quick to smile or shout out. I knew the early Zola, the struggling, tired man of labor and reflection, who powerfully and weightily plowed his way with heavy steps, massive shoulders and strained kidneys.

I also knew the later Zola, thinner, successful, in his glorious and dangerous period when the militant arms, hanging on the wall, seemed reduced to being just a trophy, when his ardor also seemed numbed and when his thought was in danger of turning bourgeois.

As undeniable a master as he was, I still had some bones of contention with him. Let’s not fool ourselves: I am no sycophant, no blind, unconditional admirer. In many of his works there are passages that shock me, being a woman, and about which I would express my opinion much more freely if it was the day to climb up the Capitol. But every time I close one of his books, in reviewing my impressions, my enthusiasm so far surpasses any disappointment that the latter is left an insignificant trifle.

Yes, I did not like Adèle’s childbirth in Pot-Bouille [1882]—but what were these ten pages after the three hundred others of admirable satire against the caste in power! Yes, in Germinal [1885] there were, perhaps, some useless observations—but what a plea on behalf of poverty and the poor beasts of the firedamp burden! Yes, in La Terre [1887] also some things repulsed me—but the hail, the harvest, the rain, the hay, all the fumes from the earth, all the steam from the water, all the winds from the sky, through the power of the word we savored the mirage and really felt it. There is only “Jesus Christ”[2] that I remained adamant about… and saddened by. Even if there really were a man who bore such a name, we should not give it to him and offend so many loving, believing souls, puerile if you want, but in the sense of respect, faith and love!

#

Therefore, I am not blinded by passion or hypnotized by any unbridled, limitless devotion. I am the master of my judgment; I discuss; I appreciate—no fetishism fetters the exercise of my free will and the spirit of inquiry that is constantly awake in me.

And you should believe me when I say that this new Zola whose facial expressions I watched, whose tone of voice I listened to, revealed himself and asserted himself such as I had never known him before.

Oh, there is nothing prophetic about his beard and no frenzy shakes his body. He is not violent and he is not hateful. Whoever has described him with such rude profanities has lied. On the contrary, he is simplicity and serenity itself.   He did what he believed was his duty… and he therefore has what is always present with such certitude: peace of mind. And without solemnity—with smiling, indulgent friendliness, barely tinged with melancholy.

But his big, clear, golden brown eyes behind the pince-nez radiate the inner flame of his conviction. And his deep, harmonious voice, determined and discreet, is stamped with irresistible persuasion.

While he speaks, sitting calmly, envisioning all the personal responsibilities of his act and ready to suffer everything, an amusing detail strikes me in this unraveler of enigmas: his nose!

It is not nice and pretty. It is not ugly either. Anyway, it is not stubby or ridiculous. There is just a cleft at the end like in the Braque Saint Germain, those hunting dogs of superior race. “A sign of cynicism!” certain idiots I know would shout out. But I do not have the time to think about them. I am listening to, now eagerly interested in the beginning of the adventure: how Zola the triumphant, acclaimed, rich and peaceful, decided to jump in… headfirst.

It did not come from hearing the nightingale sing—but almost!

One evening he was visiting another person’s house when someone came in who had attended Dreyfus’ degradation that morning. The story was told by the eyewitness in such rich detail and such visional bitterness, maybe also with such satisfaction, that the writer’s spirit rose up against it. A gust of pity, like a gust of incense, infused his soul. “A man alone, even guilty, against all those men, abandoned to spitting and hissing!”

But since the verdict seemed right, given without hatred or fear, in absolute certitude, it could only have been a fleeting impression. Zola thought no more about it, or not much, for three years. Chance had to fall upon him in the form of Scheurer-Kestner and other people whose names I forget, concerning proof and evidence, for his conviction to be settled, inflexible and invincible.

He and some others faced with insults and defiance became madly obsessed with bringing out this evidence and giving the proof—and these people were treated like Judas, like spies and traitors, corrupted. They knew self-sacrifice, haughty courage, the ultimate patriotism, of not yielding to temptation, of not justifying themselves at the expense of the very people who were insulting them. Among the latter were some who knew the truth and who gambled on the dilemma to shut their opponents up. Either stay quiet, tolerate the outrage, bear through the ordeal until the end and maintain your stoical virtue, or answer to it and become beggars, try to win at such a price!

Ah, how I as a wife and mother would like them to stay quiet!

#

Now Zola is about to appear before the court: acquitted or convicted he will continue his way toward a goal from which nothing can turn him away. He knows everything that is said and everything that is plotted, what meetings have been set up and what individuals have been posted. Not he but Labori built up the caseload of threats. And for the first time in court, seeing that he has been in no previous trial, he will meet Madame Dreyfus and Mathieu Dreyfus whom he has never seen. No one has interceded for him, on his behalf, and almost everyone involved is French of the old breed and Christian of the old school.

But what does all this matter? No embarrassing truth is accepted—and that is how the falsehoods that the gullible abuse are created today.

And whereas no one is begging foreigners “to get mixed up in their business,” I who have seen the international protests in favor of the Canadian Riel, the Russian Zasulich, the Cossack Atchinof, the Spaniards of Montjuïc[3], etc, etc., I am thinking of what intellectual Europe thinks about him whom only a part of France—oh, a very small part!—does not know. Tolstoy, for Russia, supports him; the Dutch Domela Nieuwenhuis wrote to him, “The accusation that you suffer in the name of violated justice marks you out as a great person”; the Dane Bjornson wrote to him, “How much I envy you today! How much I would like to be in your place so I could do service to homeland and to humanity like you are doing”; the Englishman Christie Murray applauds him; the American Mark Twain said in the New York Herald, “I am filled with a deep and boundless respect and admiration for him”; the Italian Carducci, the Victor Hugo of the Peninsula, wrote his name at the top of an address bearing six thousand signatures; the women of Hungary “to the immortal apostle of truth” wrote that his letter to France “found a powerful echo in the hearts of all civilized people.”

Here there are some people demanding the exile of Aristides or the dungeon of Torquato Tasso for him!

Far from bringing them to resipiscence[4], this luminous levee exasperates them. They have forgotten those famous verses of a patriot who was once a minister but who nevertheless wrote:

There are no more seas or steps or rivers

That limit the heritage of humanity:

The limits of the mind are the sole frontiers,

The world, lighting up, rises to unity.

My homeland is there where France beams,

Wherever its genius bedazzles man!

I am a fellow citizen of everyone who deems

“The truth, that is my homeland!”

Thus concluded de Lamartine. Thus can we conclude today. Escorting the Accused, the greatest minds of the civilized world will appear in court. Let them be judged!

 

[1] February 5 1898, included in Vers la lumière 1900.

[2] The name of a character in La Terre.

[3] Louis Riel (1844-1885), a founder of Manitoba and leader of the native Métis people who was executed for treason in 1885; Vera Zasulich (1849-1919), Marxist writer and revolutionary who had shot a Russian colonel; Nikolai Atchinof (1856-?) led a Greek orthodox expedition into French territories around Egypt and defied the authorities; Anarchist supporters were executed at the Montjuïc fortress in Barcelona in 1897.

[4] Recalling them to their senses.

About the Enigma

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About the enigma[1]

I can talk about it without hate or fear. Without hate because I have no bias—not being sure enough of the facts to stand firmly, no matter what may happen, among the “upholders” of innocence; and too independent, too passionate about truth and too worried about justice to put blind faith, without investigation, without discussion, in the credo that they try to impose on us through terror. Without fear because one good thing about the outrageousness of some ordeals is that it desensitizes and from now on, in the face of insults, I am like Mithradates and poison: I have taken too much; it has no effect!

For, that is where we are. To say what you think, no matter how reasonable and polite, constitutes a danger and exposes you to attack by stone-throwing, mud-slinging hands.

But maybe this very excess of violence is a blunder. Although they have earned the silence of weak and timid souls, it could be believed that stronger, more hardened minds would not so patiently accept such bullying, such an attack on individual rights, that they would not resist the temptation to rise to the challenge, even at the prospect of danger, so absolutely domineering and seductive.

Popularity is not pleasing to lofty minds unless it accompanies some particular act of courage or justice and unless it does so with intuition and passion. When gotten in error and abuse, picked up but not hard won, by feeding and flattering the vulgarity of the crowd—which is not the people—it remains insignificant and rejected by proud, honest people.

An elite? Certainly not. The word is pretentious and the idea ridiculous. But there is the compensation in numbers, that inescapable law that almost always puts right and reason on the side of the minority.

You have to know how to be part of it. You have to want to be part of it, stubbornly, fiercely! Because of the principle that power and force engender, inevitably arbitrary, which cannot be exerted without harming the freedom of others.

Furthermore, this is hardly a reasoned result; it is a matter of temperament. From the first step, in a way, everyone marks out their path and under the sign they were born. You can easily tell the difference between the well behaved and the defiant, between who will be a tyrant and who a rebel.

The present dispute is making the same division: authoritarians versus libertarians. The one side epileptically struggling to muzzle the other.

And Dreyfus is only a pretext for the great battle of ideas.

#

Who cared about it before? His family, of course, and a few fellow Alsatians (remember in Le Journal last November that very strange search at Monsieur Ranson’s house), a few coreligionists—and according to [Edgar] Demange and Bernard Lazare a few people worried about the irregularities of the trial. Many of them made no definitive conclusion about his innocence. They did not say, “He was unjustly judged.” They only said, “He was badly judged,” in the legal sense of the term.

These eccentrics, these malicious people thought that the fact that humans assume the prerogative to judge the mind and action of another, to bring it before their assembled fallibility and slap it with some kind of penalty has no other counterweight, no other excuse or surety but the strict observance and exaggerated respect for the method, the formalities.

Now, in this trial all the rules had been broken; this is undeniable. Agaisnt those very rare individuals who had made this troubling observation at that moment they had opposed the issues of national security, the fear of Germany and the interests of state. They were highly esteemed, unquestionable arguments, but used really too offhandedly to be used without rationalization.

Interests of State? But we were in the 23rd year of the Third Republic and the young generation had soaked up and was still warm with the republican teaching. In the schools they had hammered it in that interests of State was a crime of the MONARCHY and the monarchy had been destroyed for it. They made the kids shiver when they told them about the Templars, the crimes of Louis XI, the brutality of the Inquisition, the savagery of the Duke of Alba, the ruthlessness of Richelieu—and Saint Bartholomew Day and the Dragonnades! They made them cry over La Ballue, the Iron Mask, [Jean Henri] Latude, the murder of the Duke of Enghien, Josephine abandoned, [Michel] Ney and La Bédoyère shot… What were they going to say in the Republic about the interests of State?

Fear of Germany? But it judges its spies without fear of us. It is apparent, fortunately, that they are no keener on war over here than they are over there. Over-zealous patriotism would not be permitted over there: it would be judged dangerous to world peace and swiftly repressed.

National security? But wasn’t the last quarter of a century that they have been repairing and preparing, backed by crushing taxes in the billions, good for anything?

Under close scrutiny the three pretexts are nothing but pretexts. And the conviction took root and spread, creating ripples, that “there was something,” that an unheard-of blunder, that a pathetic subterfuge had taken place to get or to “formulate” the physical evidence without which the circumstantial evidence would have gone unheeded and the members of the war council, with nothing on which to base their accusations, would have been unable or unwilling to come to a decision.

Innocent, not innocent, who knew. They were only protesting against violating the rules in use with respect to a defendant—whoever he may be!

#

The years rolled by. The Dreyfus family, as was its right as well as its duty, tried everything that might prove the innocence of their brother, husband and father, whom they believed and still believe to be innocent.

For, they felt sorry, justifiably, for the little Esterhazy girls, incriminated for three months, but the same people did not dream for a minute about the Dreyfus children, crushed under their father’s disgrace for three years—and no guiltier!

As backward as I might be, I did not know that for national interests we had stepped back into punishing children for the sins of their fathers.

I can talk about these things with ease after my cautious cruelty of not seeing Madame Dreyfus, which I just might do again. There was, there is, too much money in their house.   But as a woman, as a mother, I sympathized with her, as I still do, and understood her effort on behalf of her absent husband.

Another, parallel effort had to be made without her knowing: that of Lieutenant Colonel Picquart who as director of the intelligence service for the war office, after coming upon a trail that seemed worth serious consideration, would have betrayed his role, his professional obligations, if he had followed through on it.

Du Paty de Clam[2] has, I think, also slightly overstepped his discretionary powers as investigator concerning the prisoner in his care. Except that the defendant was found guilty. So, it was good. Lieutenant Colonel Picquart’s suspect [Esterhazy] was acquitted. So, it was bad. There is no other difference.

Around the same time, Scheurer-Kestner—whose attention had been drawn to the affair by the doubts constantly put forward by his fellow Alsatians—also ordered an investigation to unravel the enigma, if possible.

By different ways these three men, Mathieu Dreyfus, Lieutenant Colonel Picquart and Senator Scheurer-Kestner ended up at the crossroads where they were bound to meet.

What was at the crossroads?

The note.

#

They told us that the handwriting experts had declared that the note was not written by Esterhazy. I really want to admit that they had made such a declaration, although nothing proves it because it was behind closed doors and they kept us sequestered from this kind of testimony even when it posed no apparent danger to the peacefulness of Europe.

But I must quickly add that if I had I heard them it would not have made me any more trustful of this art that seems to me, whatever field is being treated, full of paradox, inconsistency and deception.

I remember that in toxicology Monsieur Bergeron wrongly got the head of the poor herbalist Moreau; and in the Druaux affair and in the Cauvin affair, in all the most notorious judicial errors, the experts, in stirring up unanimity and doubtlessly too much good faith, testified how the judge urged them: in falsehood.

I also remember the legendary trial in which the “man of science” declared that the document submitted to his expertise was certainly not in the hand of the accused although the marginal notes, with no less certainty, was in his hand. Now, this belonged to the President! It was he who had annotated the dossier!

Therefore, I remain skeptical. But even if, conscientious of the matter being judged, I cannot confirm that the note is from Esterhazy, I can say that my conviction, the result not of an impression but of a study, my absolute, invincible, unshakeable conviction—we are free in this, aren’t we?—attributes it to him.

A traitor, then? No, not at all. A dear servant, on the other hand, deserving hereafter to be spared and protected. It is only a hypothesis, but let’s look more closely at it. I assure you that it is worth the trouble.

Monsieur Dreyfus is in the war office. He “came up” young. He is rich. He is a Jew. Along with this, such as they painted him for us, he bore more of the bad than the good qualities of his race: he is rough, gruff, haughty, ambitious, and maybe scheming. You see, I do not pretty up the picture.

He is envied and loathed. Some sectarianism is mixed up in the competitive environment, in office matters. He is the victim of deadly hatred—of hatred like Montjuïc![3]

Now, there were “leaks” like there still are and will always be! The enemy is suspicious of the enemy and to its ruin desires and hunts for someone to accuse. The suspicion festers. They gather clues and circumstantial evidence… Is Dreyfus guilty, is he reckless, is he innocent? I do not know.

But whether innocent, reckless or guilty, there is no proof to bring him to a court-martial. Which proves that in a sincere belief, for interests of the State, to safeguard the fatherland, to save it from whom they imagined a traitor and whom they could punish, they did not ask any tangible proof from the officer whose writing resembled his the most?

A novel? No more than the rest. The closed doors are dangerous because they allow all conjectures.

The council of war, in its soul and conscience, passes judgment based on the note. Because it has told us that there is no secret evidence.

Like Monsieur de Cassagnac, furthermore, I reckon that in the single tribunal bringing forth only one document not released to the accused and his defense would suffice to nullify the verdict, being a monstrous derogation.

But Dreyfus goes off the Devil’s Island, innocent or guilty—judged like that.

#

What were the three trail seekers, Mathieu Dreyfus, Picquart and Scheurer-Kestner, supposed to think of the note with such a “frightening” resemblance to Esterhazy’s writing?

But since they did not considered the same hypothesis, since the starting point was different, they had to conclude that, because there had been treason, the traitor could be none other than the author of the note.

They did think it, at least, especially faced with the facts: the disgrace inflicted on Colonel Picquart who was too eager to find out what they were trying to hide; the attitude of the chiefs who were at first all fired up and then turned completely cold; the obvious protection given to Esterhazy who was free until the end to make his plans; the people attending the second military tribunal, hand-picked from the auxiliary press; the lack of investigation, the closed doors sessions, the obvious fear of the least incident that might bring the scandal to light again!

Does this amount to saying that the judges the other day were biased or under orders? I do not believe so. I do not want to believe so. They judged on what they were given to judge—that is, empty air, a void, nothing, nothing, nothing!

Add to this what is fatal: the spirit of hierarchy and discipline that is inherent to the uniform, to the job of a soldier; the impossibility for these brains molded in leather and steel to admit that their colleagues, their predecessors might have been wrong; the horror of thinking how the military prestige might collapse under the discovery of such an error… and you will understand the blasé fulfillment of an already weighty task and the fear of finding more than had been given.

#

I have only one more thing to say, to repeat rather, since I have already said it.

Before the Esterhazy affair, when people talked to me about the Dreyfus affair, I invariably answered, “They haven’t given me any proof of the convicted man’s innocence so far, but neither have they given me any proof to the contrary, seeing the way he was judged. I’m not sure…”

Since then—and especially after the public session at Cherche-Midi [prison]—the obvious desire to snuff out, to stifle the debate, the tactics taken, the campaign waged, the uproar organized, the alliance to intimidate or gag whoever permitted himself just to doubt, has determined my inevitable reaction.

Amidst the storm of insults I have just described the matter without insulting anyone. I have spoken, I believe, calmly. And I am not alone in thinking like this. There are a few of us (including the good people whom they are trying to stir up but who remain quiet) who, without being “spies,” “traitors,” or “for sale,” are milling about the enigma and want the truth… and we will have it!

 

[1] January 14 1898, included in Vers la lumière 1900.

[2] Who examined the handwriting and declared it evidence enough to have Dreyfus arrested.

[3] “Jew Mountain” in Barcelona where five anarchists were executed under antiterrorist laws in 1897 during a crackdown on the militant working class.

17-The Dreyfus Affair Begins

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17-The Dreyfus Affair Begins

Toward the end of the century, in spite of the aggressive repression by the Lois Scélérates, Séverine kept busy with her columns for various papers, but her collaborations were certainly not appreciated by many radicals on the left. Even moderate liberals could accuse her of contradiction when she was writing for a monarchist paper like Le Gaulois or the fashionable press like Gil Blas, even though her principles were never sacrificed. Educated in the Vallès school of journalism she was ready to defend the victims of injustice in whatever venue was available as long as she was given complete freedom in her writing. That was how she ended up contributing to Drumont’s anti-Semite paper Libre Parole. More than identifying herself as a follower of this of that school of thought or staying cooped up with the right people, more than being a rebel just for the sake of it, she clung to the cause, representing the dispossessed, fighting for the oppressed in any and every field she found. Plus, she had to earn a living. Her husband, Adrien Guebhardt, living in the south of France, did not support her and her lover, Georges de Labruyère, was more often given money than giving.

At the end 1894, while Paris was busy worrying about the anarchist bombs and the assassination of President Carnot, another crime, a seemingly clear-cut treachery slipped into the papers. Captain Alfred Dreyfus, the first Jewish officer to be admitted to the General Staff, was arrested on October 15 for spying on behalf of Germany. The case hinged on a document that had been found in a trash can at the Kaiser’s embassy in Paris and that was identified as his handwriting. The trial was swift and inept and on December 22 he was found guilty and sentenced to life imprisonment. Dreyfus, of course, claimed his innocence and through his family found a supporting friend in the journalist Bernard Lazare, but they remained alone and isolated in their appeals. Their tenacity, on the other hand, was unstoppable.

Séverine, like everyone else, did not doubt Dreyfus’ guilt, but she did raise her voice against two injustices: once when he was refused a retrial and a second time for the ignoble behavior of the uniforms when they shipped him off to Devil’s Island on January 20 1895. See, there were reporters present when an officer reached over a policeman and smacked Dreyfus on the head with his sword. The bleeding, defenseless prisoner staggered on, unaided by anyone. Séverine was indignant and condemned the act in L’Eclair, cowardice being one of the things she hated most in the world. But this came as no surprise to the public since it was from “Our Lady with the Tear in Her Eye.” Dreyfus’ wife, at least, appreciated it and asked to see her as she was trying to rally support to prove his innocence. Séverine never answered the request, but she never regretted it; “there was too much money in their house,” too bourgeois for her liking; and besides she still had other fish to fry, other battles to fight. There was Armenia and Cuba and the insurrections in Algeria, not to mention the continuing battle of the disinherited at home in France.

Bernard Lazare and the Dreyfus family, especially his brother Mathieu, did not give up the fight and their determination paid off in more than one way. Firstly, a wave of anti-Semitism swept through France and split the citizens into two camps, the Dreyfusards who supported them and the anti-Dreyfusards, anti-Semites and monarchists who were pitted against them. Secondly, Lieutenant Colonel Picquart, the new director of the intelligence service, scrutinized the case and became interested in the figure of Major Esterhazy, an officer up to his neck in debts. Another document was found in the German Embassy that matched the handwriting of Dreyfus’ condemning evidence but it was obviously written by Esterhazy. If this truth came out it would discredit the army, a few high-ranking officers in particular, and strain the already uneasy relations with Germany. Therefore, Picquart was shipped off to Tunisia and thus military honor was saved. Except that before leaving Picquart confided his secret to the vice president of the Senate Auguste Scheuer-Kestner who assured him that Dreyfus would see his day in court across from Esterhazy. And so he did. Another speedy trial in January 1898 became major news this time and Esterhazy was deemed innocent. France was more divided than ever. The partisans of national security versus the defenders of truth and justice. The trial was clearly not fair, but it took Zola to muster the intellectuals and make it international.

It should be noted that the original Dreyfusards did not blame the army as a whole but rather a small clique of officers. They only wanted a fair and just trial. It was only later when the anti-Semitism and nationalism bloomed into anti-Republicanism and radical right-wing violence that the anti-militarism sprang forth in reprisal.

On January 13 1898 in L’Aurore Emile Zola risked his career and published “J’accuse!” addressed to the president of the republic, which would become famous worldwide. The man who often wrote but never acted politically turned vehement and combative. He, too, had first believed in Dreyfus’ guilt, but he was disgusted by the hatred he witnessed. And now a travesty of justice was on hand. Anatole France stood beside him and Séverine joined their ranks with many others. Zola was dragged into court for accusing the army generals of anti-Semitism and of deliberately and of knowingly convicting an innocent man. Support poured in from all over the world, from Leo Tolstoy in Russia to Mark Twain in the United States, but the opposition was too strong. There were terrible demonstrations of anti-Semites screaming Death to Jews, Long Live the Homeland, Long Live the Army, Down with Zola! And so on February 23 1898 after a dramatic trial Zola was sentenced to one year in prison and a 3,000 F fine. Perreux, the editor of L’Aurore was given the same fine but only four months in prison. Without question and without packing Zola beat a hasty retreat to London.

Séverine was no babe in the woods when it came to the judiciary machine. After her battles for Duval and Vaillant and the rest, she had a long habit of the gavel, robes and wigs and she knew the power that the pen could wield as well as the dangers that could result. When she answered in her turn in an article calling for the truth to come out she was attacked by an armed assailant, barely escaping with her life, disconcerted but not at all discouraged. Her involvement in the affair was not so much in support of the officer himself, but against all the lies and hypocrisy. Guilty or innocent was not the issue, it was the violation of justice that outraged her.

 

What Did the Men Do?

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Bazar de la Charité Incendie

What Did The Men Do?[1]

It is up to us, women, to ask this—and not one of us should fail to do so.

Gyp[2] ended her article on Sunday with this:

The old Marchioness: Well, I say… with the exception of the servants and a few isolated cases, the men were not very elegant. There are very few of them dead or wounded.

Jalon’s son: They say there were less than two hundred of them in all at the bazar… that’s not very many!

The old Marchioness: Thank goodness there weren’t more because then all the women would have been burned!

Folleuil (thoughtful): That’s very possible!

 

The day before yesterday my friend Simone eloquently expressed her surprise and anger in her column here. Me, I have been waiting impatiently for eight days for my turn to speak, and to ask—at last!—the question that so many people were whispering behind the hearses, around the hospital beds and in the salons where certain people were pointed at.

What did the men do? We should rather ask “What did the Messieurs do?” because as far as men, in the Latin sense of the word, we only find them elsewhere… outside, in the street, in overalls or work shirts, dressed for the kitchen or the stables, in uniforms or liveries.

A member of the committee was interviewed by Le Temps Tuesday evening and said, “We estimate that there were 1,600 to 1,700 people in the Bazar when the catastrophe occurred. Not so many men, only around fifty, because of the hour.”

At first they had said around two hundred. One victim, saved by miracle, whom I had the chance to interview, whose social status compelled her not to lie and demanded scrupulous accuracy, told me, “There were at least a hundred or so Messieurs.”

Of the three different figures stated, I prefer, if you would like to know, the latter, as it is an average, apart from the fact that it just might be correct. Let’s take this 100 as a working figure and do a very simple, although terribly intriguing, little calculation.

How many of them were among the dead? Three. Two old men, Messieurs Potdevin and Mazure, and the admirable Doctor Feulard who saved his wife, then two nuns and went back into the inferno a third time to look for his child. We can even say five with Doctor Rochet and General Munier, the poor brave soldier who did all his age and strength allowed him to do before dying soon afterwards of his horrible burns.

How many wounded? Lieutenant Jacquin of the 102nd, who was wildly heroic, defying all danger, throwing himself headlong inside and then sprinting back out, saving his two nieces from the blaze, one of their friends and three strangers, the last of whom died in his arms while the flames, battling fiercely for its prey, cruelly licked this young man’s legs and face—and finally, crippled as he was, gathering together a dazed group on the wasteland, forty poor women whom he led to safety by breaking through a wall on rue Jean-Goujon!

It is superb… but that makes one. Two with Baron Reille. Three with Garnier. Four with Dieudonné. Five with Tombio Sanz. Six with Henry Blount. Seven with the Count of Montgermont.

I do not know of any others, but let’s round up to ten in case of an oversight since I do not want to upset anyone or seem partial. Of course there was that footman Diligent, but he was not “their people.” And this list contains only the peers, friends and relatives of the victims of the disaster.

So, by being generous—and you can see if I have any malice intended here—we get this number: fifteen percent. It is rather small.

#

Now let’s see what the women did, most of them being much less hardy, much less “trained” for the feat, much less prepared for danger. Their presence of mind and courage here is legion: where to begin when there are so many?

If you want to talk about composure, there is the girl Froissard—fourteen years old—saving her grandmother and younger cousin. There is Madame de Silva saving her two daughters. And many others—just take your pick.

If you want to talk about bravery there is Mademoiselle Rosine Morado, after getting out safely went back in to look for her mother, found her, brought her out… and was so burned herself, the poor child, that they feared for her life. There is Madame Borne, out of danger, but her, too, going back in to get her mother, Madame Gillet, and after doing so sacrificing her life in this rush of filial love. There is Madame de Saint-Berier, “over and over again” (no other expression could describe it), from the street to the heart of the fire, each time carrying her glorious spoils, a human being snatched from death until in her last trip she came out no more—fallen for good on the field of honor!

If you want to talk about self-sacrifice, there is the Duchess of Alençon who protested to Mademoiselle de L*** who was trying to drag her out, “Not yet, let the guests leave first.” There is Mademoiselle de Heredia, I believe, stepping up on the chair to climb to safety and when asked to let a foreigner, a wounded stranger, go first, answered like at a party, “Be my guest, Madame. And you, too, go right ahead.” This was said amidst the smoke and flames, between suffocating and burning… There are, too, those noble nuns of Saint Vincent on their knees holding the ladder in place at the life-saving window of the Hotel du Palais, helping one hundred and fifty of the women to escape and refusing to flee themselves until no one else showed up, both of them with their hands and face scorched raw and their robes on fire!

Meanwhile, outside, at the same time as the coachmen, roofers, plumbers, grooms, cops, printers, soldiers and stove-setters, working men and nobodies, came running to the rescue of the French aristocracy, the genealogical tree burning like a log, you could see still more women: Madame Roche-Sautier presiding over the rescue operation performed by her staff, organizing it diligently and intelligently; Madame Bouton, a worker, embracing a poor, crazed man, a living torch, to snuff out the flames; and the Soeurs du Perpétuel Secours climbing up on a wall and holding the ladder for the victims stuck in the wasteland.

That is the record of the women. Odd how it differs from the men.

#

However, the negligence, the carelessness, the abstention, the “omission” as they say in ritual style, is that all there is?

But no!

Let’s see first how Le Matin, for example, which is not a biased newspaper, stated the facts:

The women were burned like sheep in a pen, huddled up together… As for the men, I would rather not talk about them: they were beneath contempt. And yet twenty or so determined, cool-headed men would have been able to prevent the disaster. Most of them ran away and who knows whether they were the ones who trampled over the poor women whom they found there squashed at the exit? Basically, in this dreadful calamity the men had abominably “given up” the women and let them fend for themselves. The acts of courage and devotion were carried out by passers-by, people from outside, or even by the servants, some of whom, particularly the footman Diligent, acted heroically. Most of the responsibility of this disaster, therefore, falls upon the men.

 

One of our colleagues, Henri Pellier, has already pointed this out. Another of our colleagues, Gaston Méry, described it in more detail, laying emphasis on the accusation while speaking of three surviving victims of the male brutality and cowardliness.

Because the men beat their way to the exit. In a group the other day I heard a nun tell, “The messieurs threw me to the ground and trampled me underfoot. They beat the ladies with their fists to get out faster. It was a young girl who saved me.”

And they found her on the ground and they told her that among the incriminating evidence were bloodied canes, clotted with hair, with long women’s hair…

Well, isn’t that nice!

[1] L’Echo de Paris, May 14 1897.

[2] Sibylle Riqueti de Mirabeau (1849-1932), notorious right-wing writer, nationalist, anti-Dreyfusard, anti-Semite.

16-Bilking Panama and Burning Chivalry

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Séverine7

16-Bilking Panama and Burning Chivalry

Back in 1880, encouraged by the success of the Suez canal, Ferdinand de Lesseps founded the Panama Canal Company which was destined to link the Atlantic and Pacific oceans, but which was also destined to end in disaster. Underestimating the extent of work coupled with mismanagement put the company on the verge of bankruptcy. After years of difficulty the company suspended payments in December 1888 and three months later was ordered by the court to liquidate its assets.

The great scandal was aggravated by Boulangism [see 9-General Boulanger] and by a crisis at the Comptoir d’Escompte: after making huge speculations on the copper market, the bank’s director Eugène Denfert-Rochereau committed suicide and his partner at the Société des Métaux was sent to prison for six months. Faced with the collapse of this financial institution the Bank of France and the Rothschilds stepped in to prevent a full-blown financial panic. But Paris was on edge that year of 1889 when the International Exhibition unveiled the Eiffel Tower rising over a thousand feet and standing as the tallest structure in the world[1]. But all the success the Tower had with the public could not overshadow the damaged reputation of Gustave Eiffel himself who, as engineer of the Panama Canal Company, had to refund 20,000 francs and was sentenced to two years in prison, although like the others he was acquitted.

See, the canal had been stopped and the actual liquidation was postponed in the hope of starting a new company or raising the price of American offers[2]. Agents were commission to raise funds, but most of the money went to buy off politicians. By 1892 bankruptcy was inevitable, thereby causing the ruin of 800,000 investors (many of them single women) and the loss of almost two billion francs. In the wake of the failure, many government officials, ministers and parliament members were accused of taking bribes to give away public funds and conceal the facts in the affair. Jean Jaurès was put in charge of a commission to investigate the case and found 104 legislators implicated in the crimes.

The failure of the Panama Canal Company was one of the major politico-financial scandals of the Third Republic and the largest financial scandal of the 19th century. Banking pirates, corrupt politicians, paid-off journalists and unscrupulous businessmen colluded in cheating people out of billions of francs. Although the concerned parties tried to cover up their crimes in the face of glaring evidence, they were inevitably brought to light for raising money under false pretenses, misappropriation of funds and corruption, tried in court, found guilty… and acquitted!

While Vaillant and Henry were throwing bombs at the very people responsible for the wreckage, another kind of attack was coming from a different quarter. The collapse of the Panama Canal Company stirred up anti-Semite activity as people like Edouard Drumont used his paper La Libre Parole to exploit the role of two Jewish speculators in the corruption. Anti-Semitism was a growing problem (as we saw Séverine’s interview with the Pope [12-Pope Leo XIII] attest to) that would culminate in the Dreyfus Affair [see 17-19].

In Fernand Xau’s Le Journal Séverine followed the Panama trial that was the talk of the town. Unlike her support of the anarchists, there was little controversy in criticizing the perpetrators of this historic fraud. Séverine, however, still managed to attract controversy with her thorny insight. She supported Lesseps, the scapegoat, to a certain degree, because the real culprits never appeared in court. The responsibility lay with the regime itself. Not only the guilty parties, but the whole government and all its cohorts were to blame—from the power mongers to the parasites, the entire system was corrupt.

Of course, Séverine’s journalism was not limited to the disgraceful politics of the day. Her on the spot reporting continued as well. As we have seen she was adept at modern journalism, a certain sensationalism, but she always had her principles to accompany her. Back in May 1887 a dreadful fire at the Opéra Comique killed over a hundred people (so many bodies reduced to mere ashes that a precise number was never ascertained) during a performance of Mignon by Ambroise Thomas. Séverine went to the still smoking ruins in spite of the interdictions and warnings, but she was not content to stand around and watch from the outside. She wanted to give her readers a detailed description of the disaster not for the sake of sensationalism but for justice: she wanted to expose the responsible parties and make them pay for their crime. Being the only woman among the officials, she managed to get inside, observe the tragedy and conduct her investigation, which exposed the theater management that had locked an emergency exit for fear of people sneaking in. It was not only stupid, it was criminal. After her article the justice system continue to turn a blind eye toward safety regulations in public buildings, but it could no longer claim ignorance.

Now in 1897, as the Panama scandal was rekindled with the arrest of Emile Arton (one of the criminal bankers) in London, another catastrophic fire gripped the public conscience. An annual charity event, le Bazar de la Charité, had been held for more than ten years in different mansions of the Parisian elite. This fateful year, however, a wooden building on rue Jean Goujon was donated for the occasion. The interior was decorated to look like medieval Paris complete with shop signs and painted canvas backdrops. There was also a demonstration of the fascinating new technology by the Lumière brothers: cinematography. On the afternoon of May 4 the motion picture projector, which used ether in the lamp, caught fire and spread quickly. Over a thousand people, mostly from the aristocracy, panicked to escape. Within fifteen minutes the place was consumed and the charred remains of the victims lay in the ashes. Among the dead was the Duchess of Alençon, one of the organizers of the event and the sister of Empress Elisabeth of Austria. Estimates ranged from 115 to 135 casualties, less than ten of them men.

Within thirty minutes after the blaze Séverine was on the scene and stayed there for almost forty hours. As she gazed upon the lifeless bodies of all the women and children she wondered where all the men were. Her interviews with the witnesses revealed a tragic truth. First with her article “What Did The Men Do?” in L’Echo de Paris then in articles for Le Journal she gave no quarter to the men who had beaten their way through the women to escape. She accused them of cowardice and perfidy and brutality, but went even further. Far from the chivalry that the upper classes boast of in their males here was a tragic expression of the “battle of the sexes” that was being waged against women in the workplace and universities. Her poignant observations made many people stop to think about the real tragedy and consequences of the event.

Be that as it may, after this disaster safety regulations were implemented for emergency exits and the Lumière brothers developed electric lamps for their projectors.

 

[1] Until the Chrysler Building was constructed in 1930

[2] The Americans eventually took over the project and the Panama Canal opened for business on August 3 1914, along with World War I.

Tired of Living

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Emile Henry

Tired of Living[1]

No, Emile Henry was not crazy. If he were alive, I would not dare say it for fear of crippling or appearing to cripple the steps taken against his will by his grieving mother and devoted friends. But I would also not dare to say the contrary, speaking against my own conviction, supporting their theory—in the name of a dying man’s will, unknown to them in all sanctity, but always sacred to me!

Certainly no one understood more than this woman in her passionate desire to save her son, calling upon every pretext, imploring every hope. She would not have been a real mother if she had not acted thus, if she had not worn down the sidewalks of Paris with her shoes and heaven and earth with her pleas!

Therefore, any trace of disapproval is far from my mind, as well as the chance of adding, in any way whatsoever, to her awful despair. What she did, she did well. It was normal, it was maternal… and I, like almost all women, would have taken the same path.   Stoicism, following the law of nature and the habit of education, is of all philosophies that which is least fitting to our sex—and mothers are not the ones from whom we should demand it!

But what I told her, gently, at length, when she came knocking at my door as she had knocked at so many others, I can repeat here today lest everything be wasted, lest in the eternity where a soul has returned my words fall uselessly in the emptiness and silence like grains of sand.

#

A woman reader, veiled in anonymity (and to whom I owe thanks not, perhaps, for her mistaken opinion but at least for her concerned trust) had written to Madame Henry saying that I alone could intervene to good effect. All I had to do was to write a column… and afterward the police, the judges, Monsieurs Carnot and Deibler would all lay down their weapons!

Alas, dear reader, if it had been a matter of a professional assassin, a career thief, I grant you… but an anarchist!

I tried, with a heavy heart, to explain to this poor woman sitting there looking at me with the eyes of a doe being slaughtered, those wild, beseeching eyes. I told her the truth: that Henry, by denying all pity before the jury, had made any plea for pity difficult; that by the tacit accord of the press with the repression, not one editor—not a single one!—would accept my article and finally that I did not even have the means of bringing it out somewhere else, which I saw, at the risk of unconscionable damage, as limiting my right to publish my weekly columns.

Oh, the gloomy fifteen minutes that I spent there reeling off these petty excuses before her tears. And how I shivered with disgust at this job I loved so much! There is no shame but there is sometimes grim bitterness in feeling useless and powerless, when a poor old woman dressed for mourning beseeches you… and deludes herself!

#

Well, to console her and to comfort myself, I will affirm what I know to be true: that my prose, a simple token satisfaction for her, a mere sign of interest that I could have given her, would have had no influence, absolutely none, on the decisions taken in advance and that were in a way irrevocable.

So much for the plea for mercy. As for the madness, first of all, they would not have let me invoke it either. Plus, it was a wasted effort, flailing at the air. Either it would have failed—and it was pleading for nothing, prolonging the prisoner’s agony, going against his expressed desire. Or it would have succeeded—and Henry, the second he felt himself trapped, would have killed himself.

He wanted death. He had said so in court and he had confirmed it by refusing to appeal. He had condemned himself much more than they had condemned him! Sent to the penal colonies or to prison, he would have killed himself—she knew that. Well, why deprive him of what he looked upon as so desirable that he had sacrificed the lives of others, his own honor, his liberty and his very existence?

To take away his responsibility was to deny his free will. To deny his free will was to eradicate the ideal in the name of which he claimed to have acted… A fierce Ideal, but an Ideal nonetheless, in that it had been his motive, his driving force! For the love of it he made fearsome decisions and suffered unspeakable torments. For, as fanatical as a man might be, I can never believe that he strikes his fellowmen, strangers and bystanders, without a struggle, with joy in his heart!

Afterward came the chase, the arrest, the beatings! Then the slow torment of the investigation, the exhibition in court, the sentencing—and from now on his cellmate is the specter of the executioner.

Well then, after long and careful thought, he had risked all this, accepted it and suffered it. The scaffold was his “reward”, the foregone and desired conclusion. Even out of tenderness, did we have the right to take that away from him, to send him to the shower, into the hands of nurses. Or to the whip, into the hands of prison guards… leaving to legend the memory of a madman, irresponsible and incoherent?

“That’s true!” she said.

She stood, gathered up the letters, the school diplomas, the meager remains, and bid me farewell, fully convinced that I was right… and she left, the incurable mother, the indefatigable mother, to inquire elsewhere about another means of salvation.

#

Today Monsieur Deibler, the grand arbitrator has had the final say: Henry has had “his” death.

Mob justice is satisfied with it. I do not know if society is safer for it. Until now the so-called operation has had the exact same results as those that ignorant doctors have: after carving away, they cut again, then slice off some more without stopping the gangrene that grows and grows—and threatens! I remember a clown, one of the Dare brothers, whose left leg was thus sliced up in the name of science: like a sausage.

The whole question is to know if it is a good form of treatment. All opinions aside, completely aside, is a threatened regime better off taking revenge than taking care of itself, punishing rather than preventing?

#

“Utopia! Utopia!” the politicians scream out.

Utopia? Why? Do you know that in being so categorical, so hostile to any conciliation, so scornful of kindness and fraternity, you are almost proving these desperate men right when they take refuge in crime like the desperate men did in Numantia, in Carthage or in Saragossa on their burning roofs? Every animal that is cornered turns ferocious. If they have no more hope, if every exit is closed, every recourse shut off, how can you be surprised when they give up their humanity to become wild beasts?

Repression? Yes, I know… The authorized officials advise it, demand it. They want to put on the pontoons of the penal colony that little four-sous guillotine that is so shamefully displayed on the mornings of executions in La Roquette and add a copy of the penal code to send across the waves!

They want: “To repress by terror.”

But terror of what? Of death? Most of the common murderers today laugh at it and hold their heads high as they march toward it. So, he whom an ideal, good or bad, sustains, pays his debt with no more emotion than a club member paying off a lost bet. It’s right, completely natural: they kill themselves or are killed without recriminations.

And who does the killing in such a case usually does not place much value on life. Here the facts speak for themselves. Just look at all the states of Europe and their recent suppression of anarchists—not a single person has asked for a pardon or died cowardly!

The penal colony? Wretched here or wretched there under the whips of the guards or the fists of the foremen, it does not matter much to them—and they make proselytes!

Philosophically I do not think that any intimidation can work against them. To call upon their goodwill? They cannot have any, these beggars living among beggars, their ears so stuffed up with the groans of suffering that the cries of their victims cannot be heard. To soften up a heart petrified by the tears of the common people! Léauthier’s letter that was published in Le Figaro said much about this. The young man whom all who knew him called gentle (like Ravachol, incidentally) expressed his theory of killing in such a calm and lucid manner that the least clear-headed people had to stop and think about it.

“We will cut off their heads!”

So be it, cut off their heads!

But, again and again, and then? Will you put all the knives and dynamite in the world under lock and key? Will you guillotine or strangle the spirit of revolt forever? You know very well that you will not! Can you deny that the history of these last ten years is enough to prove it? One companion after another without cease: after Ravachol, Léauthier; after Léauthier, Vaillant; after Vaillant, Emile Henry. Capital punishment, though infamous, has become something to aspire to. The attacks are an answer to the severity: the Véry restaurant, les rues des Bons-Enfants, Saint Jacques, Faubourg Saint-Martin, the Madeleine, the Foyot, not to mention the etcetera in the country too numerous to count!

And you believe that this is a life for the good men—they are legion—thirsting for peace and tranquility? The anarchists started it, it is true… like rabbits! Why, in the many workshops I could show you and where fifty workers used to keep busy, are there barely three left? Why, from the top to the bottom of the ladder are we no longer self-sufficient? Who aspires to be leader of the people? Who assumes not only the responsibility of good order, but also of the public welfare? What do you want these jobless people to do—when they still have to eat? How do you expect that anger and hunger will not make them wild beasts? Who will stop them?

God? The governments have taken it away from them.

The idea of good and evil? What a pretty story it is. Babeuf, Cadoudal, Orsini, once upon a time executed as criminals, rehabilitated today, they have their henchmen; the surviving leaders of the Commune, deported like bandits less than a quarter of a century ago are basking in easy jobs—and the statue of Barbès stands there with its rifle, that murderous rifle that was the cause of his death sentence.

Set an example? You’re not serious, you’re joking, you don’t give a damn! To have your head cut clean off or to die with an empty belly comes down to the same thing! At least before dying you’re fed!

It is difficult to make those who more or less enjoy life to understand that a person deprived of everything does not experience any joy or pleasure. But that is how it is: I say so with terror.

Never was this term spoken in June 1848 at the barricade of Petit-Pont with more relevance: “What’s your name?” the rebel chief asked a guy whose dress and bearing intrigued him. And the guy, all the while helping him, said, “Call me Tired of Living.”

Another head to roll. And nothing changed for all that! The widow from a distance is nothing but a scarecrow for sparrows; up close nothing but a pedestal, a platform, a Calvary!

Truthfully, I am telling you that the solution is broken down, it is not working! And I will say it again why can’t we try something else: a social state that is more humane, more just; concessions to the hungry poor; a less arbitrary distribution of goods—what Jesus the subversive, Jesus the torture victim simply called love of thy neighbor?

 

[1] Included in En Marche 1896.

The Unseizable

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"Les ramoneurs, avant mai 1852". Photographie : Charles Nègre (1820-1880). Paris, musée Carnavalet.

The Unseizable[1]

Oh, how I saw it coming, that whole succession of bigwigs creeping up to the noblest and boldest of us—until the iron claw clamped down on our gasping freedom, on our wounded thought!

And you others see nothing, you pen and pencil-pushers, artists, thinkers, poets, painters, maybe even musicians because who knows what song they will go after tomorrow, what hymn or couplet they will call subversive and harmful to the security of the State?

It is a pity to see this lethargy, this spinelessness, this degrading I-don’t-give-a-damnism; and that divisions can persist in such a dangerous situation.

Of course, it is the anarchists they are going after—officially! And many journalists, either to coddle their readers or to keep the peace or even (which is their right) because their opinions are diametrically opposed, deny every point of contact with the pariahs.

But look how the circle is shrinking, how the action is closing in, how little by little the real goal is taking shape and their secret obsession appears.

They imprison a bunch of poor devils even though nothing was seized, nothing was found in their homes. And after enduring the search (believe me, a very unpleasant ceremony!), to top it off, they hear the judge impose as harsh a punishment as he wants… not for what they did, since they are cleared, but for what they think!

Do you seriously believe that they care much about these people? Being militants, they are always under the thumb of the justice system, which starves them, hounds them, imprisons them, frees them and snatches them back at will. It plays cat and mouse with them without any voice rising up to defend them: some are silenced by hatred, others by indifference… and those who would like to speak out are strangled!

Therefore, what do the powers that be care about this “vile bunch” of which it believes itself master and whose excessive despair seems, so far, only good for strengthening its hold. It imagines that its fist is strong enough and its sword long enough to mow down the field and scatter the wheat and the chaff. Like Tarquin it aims for the head. And the head is the creative people!

#

Now, who are they most of the time?

Its sons—their sons!

It is rare, very rare, that one is born a revolutionary outside the bourgeois environment. You become one.

The people are born and raised for servitude.   Physical anemia resulting from too much work, deplorable hygiene, constant deprivation, all this leads to cerebral anemia. Cerebral anemia engenders resignation…

If, by chance, the parents, being elite creatures, have saved their intellectual patrimony from the wreckage, it can only be with amazing effort because of the constant battle at the risk of their livelihood.

A woman, the weaker being less armored with pride, is hit harder—because she is the oft-abused intermediary between men and material life; because being the helpmate of the former she becomes the direct debtor of the latter; because she assumes all the responsibilities even if she does not bear all the burdens; because she faces all the offenses while the male goes off to earn a living or in search of better, easier, less humbled pastures—the woman, I say, succumbs more quickly, bows her head first… if only to weep!

The militant, hypnotized by his dream, gets irritated, calls her a deserter and a bitter argument follows that the speechless children listen to without understanding. The children are naturally inclined to the woman who feeds them and who speaks in their name; they are also naturally inclined to the realities of existence: hot soup and a refreshing nap, being the naïve little animals that they are. And then the Idea—the Idea with a capital I—becomes for them a kind of evil fairy that clears off the plates, steals from the nest egg, plays all sorts of dirty tricks on the kids, makes mama sad and papa angry. It is why he lost his job, why they are cold and hungry, why the landlord asks them to leave, why mean men come and turn everything inside out before taking father away in handcuffs… like a thief!

Sometimes they never see him again. He sails off, at the State’s expense, to some penal colony from where they seldom return, from where they never recover! Where, if it happens to be a time when brothers are killing each other, he is killed in some riot, thrown on the pile without them knowing exactly where.

So, the mother, the anguished hen, gathers all her chicks and slaves away alone to feed their hungry beaks. She works herself to death, but by the example of her hardship and devotion inspires in them the fear of their father’s “bad ways”. The calm warmth of her tenderness brings them back to life and confidence. Later they want her grandchildren as well to know this sweet affection without having to suffer through the torments.

I repeat, there are few families in which the traditions of resistance, of the fight to the death, of merciless, relentless combat are transmitted intact. In the military (if at all!) they cite a few cases of heredity. In my opinion they are perhaps less an atavism than a heritage: the legacy of reputation that they take pride in or believe must be maintained.

But the great mass of people? If all the sons and daughters of the 30,000 shot dead in the Commune got together on May 28 in front of Père Lachaise, the cemetery would not be big enough to hold them all!

#

Recruitment works in a different way: by spontaneous generation, you might say. So many flowers of retaliation blooming in the window boxes where they never expected to see them!

Whereas the child of poverty, born as I said of intellectual atrophy—because overwork wears down their brains just as it does their clear vision and the palms of the hands—or born of rebels (that is, having suffered from rebellion before being able to understand it and so never far from it)—whereas this child will only be a combatant if society forces him to it, there in the wealthy cribs, sown by who knows what turmoil, sprouts the race of rebels.

At this moment, you see, there is happening exactly the same phenomenon as occurred at the end of the last century. It is popular to call oneself socialist today in the salons of the Third Estate[2] just like a hundred years ago any gentleman with good manners and a fine wit, priding himself on his elegance, had to call himself an encyclopedist in the salons of the aristocracy.

The gods blind those they wish to destroy, said old Euripides… Every class takes turns examining the volcano that is bound to engulf it.

And just like the revolution of 1789 was carried out, or rather stirred up, for the bourgeoisie by the clandestine resistance of the nobility, so too at the forefront of the plebeian revolution, forging the way, are none other than bourgeois offspring.

How did they get there? Who pushed them there? At the breast of what poor woman did they taste tears… and the bitter bile, all the bitter poisons that hollow out the cheeks and pale the skin of these “well-born” children? No one knows. Without knowing why, they have renounced their privileges and prerogatives—strange youths who all seem to have hatched on the night of August 4[3]! Nature appears to have given them a shadow quite different from their gestures and an echo in their ears quite different from their voice. Laughter is answered with a sob and the playful expression on the wall breaks down into a series of sorrowful movements, revealing fatigue and despair.

They saw things very young (visible to their eyes only) and they became grave, imagining as they ate that others were hungry. Then the surrounding contentment, the joie de vivre exploding around them, all this well-being became abominable to them. Whoever did not share their pain they accused of unthinking selfishness. They despised their father, being ungrateful in spite of themselves—and they took off to the lower realms where they felt the duty to act.

The caste that they abandoned did nothing to bring them back or temper their action. It did not understand that these deserters were carrying their array of daring to the poor along with all their weapons of education, all the strength and the entire arsenal it had given them for an opposite goal. It treated them as enemies at once, from the first disobedience. And the paternal authority (in the legal sense of the term), all by itself, made them more anarchist than all the propaganda put together!

Those who were not of the same blood, the bourgeoisie treated the same, equally harsh, equally irrational, equally preparing its own destruction. Concerning the indifferent whom I mentioned above, for a little thing, a trifle, a nothing, a kid’s quarrel with a police officer, it hit so hard that it stopped hitting the mark. It made enemies of the neutral—it created troops out of its sons!

#

And the rage is clearly growing… which seems to be “treason”, parricide against the class that these deformed children came from!

That’s why they were looking for letters more than for explosives, why they accused the Reclus family, why on the heels of [Jean] Grave’s arrest the judges are now worried about [Octave] Mirbeau.

Certainly they don’t dare! But look at them licking their chops, leaning over the court counter. How they want it! How they would willingly take a stab at the independent—not even a theoretician. But they have discovered surprising things, a real conspiracy, stitched in black, woven with wickedness… And then again, as always, the form, the “writing” bothers them: they are much more offended by the author of Le Calvaire than the editor of Le Père Peinard[4]!

A man who wears gloves and a top hat and has the manners and life of a gentleman. A man who has come up through the ranks and met with success in the right-thinking, proper papers. A man on whom they should be able to rely… but who wrote the preface for Grave’s Sociéte mourante et l’Anarchie [1893] and who says (rightfully so) that this book is one of the most beautiful books of the century! That was ten months ago. Since then the volume has sold liberally, under the indulgent eye of the authorities. What does it matter! They have just figured it out. And they seized the book wherever they found it and now Mirbeau is under suspicion!

He is not the only one! I can tell you that they are on the trail of really dreadful revelations.

Those drawings, those abominable—and superb!—drawings in Le Père Peinard, sketched out in thick lines like posters and with such powerful tones despite the lack of color, do you know who did them? Some bums, no doubt, bohemians, deadbeats, old scoundrels who drowned their bygone talent in absinthe… or cobblers with no sense of aesthetics?

Yeah, our masters, can you believe it? They are the work of Ibels, Pizarro, Luce and that whole band of brave, young artists, ranked and already acclaimed, who are following in the footsteps of the illustrator of Paris, the master Chéret. And there was no need for Steinlen to sign the inaugural drawing for Le Chambard because we all recognize his reverent, tender figures of the starving!

#

So let’s seize this! Let us, a generation in full force, we who have a brain and a heart, let us seize the wind that is driving us to the hell of the impoverished! Let’s seize our soul—which once, in other bodies, escaped the bite of the shears and the flames of the stake!

We have as much faith as the first Christians, as the Jews in Spain, as the Protestants in Cévennes, and the Chouans of old Vendeé[5]. We believe that the world is poorly made when it allows such or such son of an exploiter to have 3,000 F a day to spend or when it allows the late General Maltzeff[6] to own 29 mines and keep 55,000 workers busy… while the people are dying of hunger!

We are not cruel, seeing that even in the face of these contrasts we do not desire as much. Only a fairer distribution of goods.

We are, for the most part, beggars like Job, living off our salary, whom fear or hatred can eliminate tomorrow—not even free!   And maybe it is in being akin to the serfs of the workshops and factories that begat, for many of us, this zeal for them.

But our soul is our own! Where the Caesars, Torquemada and his torturers, Louis XIV and his blackguards, the Convention and its guillotine, where they all failed, o pygmy ministers, do you think you will succeed?

Arène[7] asked the other day how it happened that the agitators never came from the herd of the resigned, without realizing that the former were representing the latter.

Well, we others who are not hungry, who are not cold, to whom society has gladly given, not so tamed by the nice little cuddles and nice little smiles, but whom others’ suffering grips and disturbs, we, the advocates and witnesses and upholders of human Sorrow intend to stay around, whatever happens, whatever the risk!

Open your law books and your jails, receive your orders, write your verdicts—we are ready! Our thought will stay free and will march forward…

 

[1] In En Marche, 1896.

[2] In traditional social structure, anyone not nobility or clergy.

[3] In 1789 the Constituent Assembly officially abolished the old feudal system.

[4] Le Calvaire was a novel written by Octave Mirbeau, bourgeoisie; Le Père Peinard a virulent, satirical anarchist paper edited by Emile Pouget from the working class.

[5] A royalist rebellion during the French revolution.

[6] In Russia, exceeded only by the properties of Elim Demidoff it was said.

[7] Paul Arène (1843-1896), French writer, friend of Octave Mirbeau.

15-Bombs, Assassinations and the Trial of the Thirty

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Séverine6

15-Bombs, Assassinations and the Trial of the Thirty

A week after Vaillant’s execution Emile Henry threw a bomb in the Café Terminus at the Saint Lazare train station on February 12 1894. The attack wounded twenty people and killed one. After being chased down and arrested he admitted to being responsible for a previous explosion on November 8 1892. He had left a bomb in the offices of the Carmaux Mining Company on Avenue de l’Opera as a sign of solidarity with the striking miners, but the device was discovered and taken to the police station on rue des Bons-Enfants where it went off and killed five officers. Emile Henry subsequently hid out in London, a safe haven for many anarchists who were wanted or unwelcome in their home countries. Henry returned to France at the same time as Vaillant struck against society, but the injustice of his trial exacerbated Henry to no end until he, too, struck at the bourgeoisie lounging in a café. Without a wife and kids and in spite of his mother’s pleas, there were fewer heartstrings being pulled when he was executed on May 21. Fellow anarchists and revolutionaries, however, were none the less outraged.

In March of this same year 1894 a bomb exploded on rue Saint Jacques wounding two people and killing one. Another explosion on rue de Faubourg Saint-Martin did no harm, but then on March 15 a Belgian by name of Pauwels, friend of Henry got himself killed while blowing up the church of the Madeleine in Paris. On April 4 1894 a bomb exploded in the Foyot restaurant claiming the eye of the poet Laurent Tailhade, who was famous for his saying about Vaillant: “Who cares who the victims are if the gesture is great!” Finally on June 24, Santo Geronimo Caserio stabbed President Sadi Carnot (“Carnot the Killer”) because he had refused to pardon Vaillant.

1894 was a pivotal year in the anarchist movement. The repression that followed two years of bomb blasts (which were actually more profitable for selling newspapers than physically harmful to society) disorganized the anarchist groups, dissipated the libertarian press, exiled militant leaders and imprisoned or killed terrorists or people suspected of being such. For those who escaped the crackdown, their liberty was precarious. The government continued to insist, mistakenly, that there was a worldwide anarchist conspiracy. The Wicked Laws were voted in to root out and destroy this organization. Houses and offices were searched, arrests were made and prosecutions multiplied. Newspapers were shut down. Pamphlets and books were seized and their authors sent to prison. But in spite of all the despotic measures, the government failed to stamp out the anarchist movement and if anything it only fueled the discontent of the working classes, even while many socialists condemned propaganda by deed and supported the persecutions.

Now that any criticism of government policies and actions could be viewed as subversive, newspapers had to censor themselves, so that many writers left for London or Brussels to retain their freedom of speech. The liberal press was muzzled and Séverine, like many others, fell victim. Her articles in L’Eclair were suppressed and the more mistreatment she witnessed the more vexed she became. Justice was unjust against the anarchists and everyone suffered, just as the police violence against terrorists had turned against the people in general. But isn’t it true that the heresies of yesterday become the common beliefs of today? The anarchist movement, even at its most brutal, finds absolute justification in her heart amidst this autocratic control.

Worse was to come. As anarchist attacks drew public attention to social injustices, so too did the justice system’s implacable attitude toward their sympathizers. Despite the fact that the anarchists themselves admitted their failure to organize into a federated party or outright rejected the idea, intellectuals who flirted with the Black Flag were now in the same boat as the workers who espoused revolt. The government’s delusion culminated in the famous Trial of the Thirty against those who did not respect the law of silence. Among hundreds of detainees in prison a selection of thirty was made to inculpate with the conspiracy, including Jean Grave, Sébastien Faure, Félix Fénéon, Maximilien Luce and Louis Matha. Journalists, writers and artists stood beside burglars and bandits in the indiscriminate proceedings aimed at quelling any and all opposition to the government and its Wicked Laws. After three months of farcical trial, however, the jury could find no treasonous organization afoot and acquitted all the defendants except for three of the common criminals.

Although seriously discrediting the authorities, the Trial of the Thirty did have the effect of cooling down some of the enthusiasm of certain editors, but this was at the same time that propaganda by deed was hitting an impasse. Although individual actions and illegalism would continue, more and more anarchists turned to the Bourses de Travail or labor councils and syndicalism. General strikes in cooperation with the working classes would be seen as more effective than isolated acts of violence as the century drew to a close.

For the time being the people of France and beyond its borders became more concerned with anti-Semitism than with anarchism. Two strikes against Baron Rothschild, one bomb that exploded injuring his secretary and a second at his banking house on rue Laffite that did not go off, were inspired partly by anarchism and partly by anti-Semitism. The new clash of anti-Semitism that would split France in two reached a climax during the scandalous Dreyfus Affair in which Séverine would become intimately embroiled.