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قراءة كتاب So Runs the World

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So Runs the World

So Runs the World

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دار النشر: Project Gutenberg
الصفحة رقم: 8

bitterness to the fight and prompts the catastrophe.

On a certain night the doctor detected the niece in a criminal deed. She opened his desk, took out his papers, and she was ready to burn them up! They began to fight! Beautiful picture! Both are in nightgowns—they pull each other's hair, they scratch each other. He is stronger than she; although he has bitten her, she feels a certain pleasure in that experiment on her maiden skin of the strength of a man. In that is the whole of Zola. But let us listen, because the decisive moment approaches. The doctor himself, after having rested a while, announces it solemnly. The reader shivers. Will the doctor by the strength of his genius tear the sky and show to her emptiness beyond the stars? Or will he by the strength of his eloquence ruin her church, her creed, her ecstasies, her hopes?

In the quietness the doctor's low voice is heard:

"I did not wish to show you that, but it cannot last any longer—the time has come. Give me the genealogical tree of Rougon-Macquart."

Yes! The genealogical tree of Rougon-Macquart! The reading of it begins: There was one Adelaïde Fouqué, who married Rougon-Macquart's friend. Rougon had Eugene Rougon, also Pascal Rougon, also Aristides, also Sidonie, also Martha. Aristides had Maxyme, Clotilde, Victor, and Maxyme had Charles, and so on to the end; but Sidonie had a daughter Angelle, and Martha, who married Mouret, who was from Macquart's family, had three children, etc.

The night passes, pales, but the reading continues. After Rougons come Macquarts, then the generations of both families. One name follows another. They appear bad, good, indifferent, all classes, from ministers, bankers, great merchants, to simple soldiers or rascals without any professions—finally the doctor stops reading—and looking with his eyes of savant at his niece, asks: "Well, what now?"

And beautiful Clotilde throws herself into his arms, crying: "Vicisti! Vicisti!"

And her God, her church, her flight toward ideals, her spiritual needs disappeared, turned into ashes.

Why? On the ground of what final conclusion? For what good reason? What could there be in the tree that convinced her? How could it produce any other impression than that of tediousness? Why did she not ask the question, which surely must have come to the lips of the reader: "And what then?"—it is unknown! I never noticed that any other author could deduct from such a trifling and insignificant cause such great and immediate consequences. It is as much of an astonishment as if Zola should order Clotilde's faith and principles to be turned into ashes after the doctor has read to her an almanac, time-table, bill of fare, or catalogue of some museum. The freedom surpasses here all possible limits and becomes absolutely incomprehensible. The reader asks whether the author deceives himself or if he wishes to throw some dust into the eyes of the public? And this climax of the novel is at the same time the downfall of all doctrine. Clotilde ought to have answered as follows:

"Your theory has no connection with my faith in God and the Church. Your heredity is so loose and on the strength of it one can be so much, everything, that it becomes nothing—therefore the consequences which you deduct from it also are based upon nothing. Nana, according to you, is a street-walker, and Angelle is a saint; the priest Mouret is an ascetic, Jacques Lantier a murderer, and all that on account of great-grandmother Adelaïde! But I tell you with more real probability, that the good are good because they have my faith, because they believe in responsibility and immortality of the soul, and the bad are bad because they do not believe in anything. How can you prove that the cause of good and bad is in great-grandmother Adelaïde Fouqué? Perhaps you will tell me that it is so because it is so; but I can tell you that the faith and responsibility were for centuries a stopper for evil, and you cannot deny it, if you wish to be a positivist, because those are material facts. In a word, I have objective proofs where you have your personal views, and if it is so, then leave my faith and throw your fancy into the fire."

But Clotilde does not answer anything like this. On the contrary, she eats at once the apple from this tree—passes soul and body into the doctor's camp, and she does it because Zola wishes to have it that way. There is no other reason for it and cannot be.

Had she done that on account of love for the doctor, had this reason, which in a woman can play such an important part, acted on her, everything would be easy to understand. But there is no such thing! In that case what would become of all of Zola's doctrine? It acts exclusively upon Clotilde, the author wishes to have only such a reason. And it happens as he wishes, but at the cost of logic and common sense. Since that time everything would be permitted: one will be allowed to persuade the reader that the man who is not loved makes a woman fall in love with him by means of showing her a price list of butter or candies. To such results a great and true talent is conducted by a doctrine.

This doctrine conducts also to perfect atrophy of moral sense. This heredity is a wall in which one can make as many windows as one pleases. The doctor is such a window. He considers himself as being degenerated from the nervousness of the family; it means that he is a normal man, and as such he would transmit his health to his descendants. Clotilde thinks also that it would be quite a good idea, and as they are in love, consequently they take possession of each other, and they do it as did people in the epoch of caverns. Zola considered it a perfectly natural thing, Doctor Pascal thinks the same, and as Clotilde passed into his camp, she did not make any opposition. This appears a little strange. Clotilde was religious only a little while ago! Her youth and lack of experience do not justify her either. Even at eight years, girls have some sentiment of modesty. At twenty years a young girl always knows what she is doing, and she cannot be called a sacrifice, and if she departs from the sentiment of modesty she does it either by love, which makes noble the raptures, or because she does it by the act of duty, but at the same time she wishes to be herself a legitimated duty. Even if a woman is an irreligious being and she refuses to be blessed by religion, she can desire that her sentiment were legitimated. The priest or monsieur le maire? Clotilde, who loves Doctor Pascal, does not ask for anything. Marriage, accomplished by a maire, seems to her to be a secondary thing. Here also one cannot understand her, because a true love would wish to make the knot lasting. That which really happens is quite different, in the novel, that first separation is the end of the relation between them. Were they married at least by a maire, they would have remained even in the separation husband and wife, they would not cease to belong to each other; but as they were not married, therefore at the moment of her departure he became unmarried, as formerly, Doctor Pascal, she—seduced Clotilde. Even during their life in common there happened a thousand disagreeable incidents for both of them. One time, for instance, Clotilde rushes crying and red, and when the frightened doctor asks her what is the matter, she answers:

"Ah, those women! Walking in the shade, I closed my parasol and I hurt a child. In that moment all of the women fell on me and began to shout such things! Ah, it was so dreadful! that I shall never have any children, that such things are not for such a dishcloth as I! and many other things which I cannot repeat; I do not wish to repeat them; I do not even understand them."

Her breast was moved by sobbings; he became pale, and seizing her by the shoulders,

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