Louis Lambert by Honoré de Balzac (free ebook reader TXT) 📖

the attacking party to leave us in peace, crushing us with insulting contempt. But suddenly, brought to the spot by the noise of a battle, Father Haugoult roughly intervened, inquiring as to the cause of the fight. Our enemies had interrupted us in writing our impositions, and the class-master came to protect his slaves. The foe, in self-defence, betrayed the existence of the manuscript. The dreadful Haugoult insisted on our giving up the box; if we should resist, he would have it broken open. Lambert gave him the key; the master took out the papers, glanced through them, and said, as he confiscated them:

"And it is for such rubbish as this that you neglect your lessons!"

Large tears fell from Lambert's eyes, wrung from him as much by a sense of his offended moral superiority as by the gratuitous insult and betrayal that he had suffered. We gave the accusers a glance of stern reproach: had they not delivered us over to the common enemy? If the common law of school entitled them to thrash us, did it not require them to keep silence as to our misdeeds?

In a moment they were no doubt ashamed of their baseness.

Father Haugoult probably sold the _Treatise on the Will_ to a local grocer, unconscious of the scientific treasure, of which the germs thus fell into unworthy hands.


Six months later I left the school, and I do not know whether Lambert ever recommenced his labors. Our parting threw him into a mood of the darkest melancholy.

It was in memory of the disaster that befell Louis' book that, in the tale which comes first in these _Etudes_, I adopted the title invented by Lambert for a work of fiction, and gave the name of a woman who was dear to him to a girl characterized by her self-devotion; but this is not all I have borrowed from him: his character and occupations were of great value to me in writing that book, and the subject arose from some reminiscences of our youthful meditations. This present volume is intended as a modest monument, a broken column, to commemorate the life of the man who bequeathed to me all he had to leave--his thoughts.

In that boyish effort Lambert had enshrined the ideas of a man. Ten years later, when I met some learned men who were devoting serious attention to the phenomena that had struck us and that Lambert had so marvelously analyzed, I understood the value of his work, then already forgotten as childish. I at once spent several months in recalling the principal theories discovered by my poor schoolmate. Having collected my reminiscences, I can boldly state that, by 1812, he had proved, divined, and set forth in his Treatise several important facts of which, as he had declared, evidence was certain to come sooner or later. His philosophical speculations ought undoubtedly to gain him recognition as one of the great thinkers who have appeared at wide intervals among men, to reveal to them the bare skeleton of some science to come, of which the roots spread slowly, but which, in due time, bring forth fair fruit in the intellectual sphere. Thus a humble artisan, Bernard Palissy, searching the soil to find minerals for glazing pottery, proclaimed, in the sixteenth century, with the infallible intuition of genius, geological facts which it is now the glory of Cuvier and Buffon to have demonstrated.

I can, I believe, give some idea of Lambert's Treatise by stating the chief propositions on which it was based; but, in spite of myself, I shall strip them of the ideas in which they were clothed, and which were indeed their indispensable accompaniment. I started on a different path, and only made use of those of his researches which answered the purpose of my scheme. I know not, therefore, whether as his disciple I can faithfully expound his views, having assimilated them in the first instance so as to color them with my own.

New ideas require new words, or a new and expanded use of old words, extended and defined in their meaning. Thus Lambert, to set forth the basis of his system, had adopted certain common words that answered to his notions. The word Will he used to connote the medium in which the mind moves, or to use a less abstract expression, the mass of power by which man can reproduce, outside himself, the actions constituting his external life. Volition--a word due to Locke--expressed the act by which a man exerts his will. The word Mind, or Thought, which he regarded as the quintessential product of the Will, also represented the medium in which the ideas originate to which thought gives substance. The Idea, a name common to every creation of the brain, constituted the act by which man uses his mind. Thus the Will and the Mind were the two generating forces; the Volition and the Idea were the two products. Volition, he thought, was the Idea evolved from the abstract state to a concrete state, from its generative fluid to a solid expression, so to speak, if such words may be taken to formulate notions so difficult of definition. According to him, the Mind and Ideas are the motion and the outcome of our inner organization, just as the Will and Volition are of our external activity.

He gave the Will precedence over the Mind.

"You must will before you can think," he said. "Many beings live in a condition of Willing without ever attaining to the condition of Thinking. In the North, life is long; in the South, it is shorter; but in the North we see torpor, in the South a constant excitability of the Will, up to the point where from an excess of cold or of heat the organs are almost nullified."

The use of the word "medium" was suggested to him by an observation he had made in his childhood, though, to be sure, he had no suspicion then of its importance, but its singularity naturally struck his delicately alert imagination. His mother, a fragile, nervous woman, all sensitiveness and affection, was one of those beings created to represent womanhood in all the perfection of her attributes, but relegated by a mistaken fate to too low a place in the social scale. Wholly loving, and consequently wholly suffering, she died young, having thrown all her energies into her motherly love. Lambert, a child of six, lying, but not always sleeping, in a cot by his mother's bed, saw the electric sparks from her hair when she combed it. The man of fifteen made scientific application of this fact which had amused the child, a fact beyond dispute, of which there is ample evidence in many instances, especially of women who by a sad fatality are doomed to let unappreciated feelings evaporate in the air, or some superabundant power run to waste.

In support of his definitions, Lambert propounded a variety of problems to be solved, challenges flung out to science, though he proposed to seek the solution for himself. He inquired, for instance, whether the element that constitutes electricity does not enter as a base into the specific fluid whence our Ideas and Volitions proceed? Whether the hair, which loses its color, turns white, falls out, or disappears, in proportion to the decay or crystallization of our thoughts, may not be in fact a capillary system, either absorbent or diffusive, and wholly electrical? Whether the fluid phenomena of the Will, a matter generated within us, and spontaneously reacting under the impress of conditions as yet unobserved, were at all more extraordinary than those of the invisible and intangible fluid produced by a voltaic pile, and applied to the nervous system of a dead man? Whether the formation of Ideas and their constant diffusion was less incomprehensible than evaporation of the atoms, imperceptible indeed, but so violent in their effects, that are given off from a grain of musk without any loss of weight. Whether, granting that the function of the skin is purely protective, absorbent, excretive, and tactile, the circulation of the blood and all its mechanism would not correspond with the transsubstantiation of our Will, as the circulation of the nerve fluid corresponds to that of the Mind? Finally, whether the more or less rapid affluence of these two real substances may not be the result of a certain perfection or imperfection of organs whose conditions require investigation in every manifestation?

Having set forth these principles, he proposed to class the phenomena of human life in two series of distinct results, demanding, with the ardent insistency of conviction, a special analysis for each. In fact, having observed in almost every type of created thing two separate motions, he assumed, nay, he asserted, their existence in our human nature, and designated this vital antithesis Action and Reaction.

"A desire," he said, "is a fact completely accomplished in our will before it is accomplished externally."

Hence the sum-total of our Volitions and our Ideas constitutes Action, and the sum-total of our external acts he called Reaction.

When I subsequently read the observations made by Bichat on the duality of our external senses, I was really bewildered by my recollections, recognizing the startling coincidences between the views of that celebrated physiologist and those of Louis Lambert. They both died young, and they had with equal steps arrived at the same strange truths. Nature has in every case been pleased to give a twofold purpose to the various apparatus that constitute her creatures; and the twofold action of the human organism, which is now ascertained beyond dispute, proves by a mass of evidence in daily life how true were Lambert's deductions as to Action and Reaction.

The inner Being, the Being of Action--the word he used to designate an unknown specialization--the mysterious nexus of fibrils to which we owe the inadequately investigated powers of thought and will--in short, the nameless entity which sees, acts, foresees the end, and accomplishes everything before expressing itself in any physical phenomenon--must, in conformity with its nature, be free from the physical conditions by which the external Being of Reaction, the visible man, is fettered in its manifestation. From this followed a multitude of logical explanation as to those results of our twofold nature which appear the strangest, and a rectification of various systems in which truth and falsehood are mingled.

Certain men, having had a glimpse of some phenomena of the natural working of the Being of Action, were, like Swedenborg, carried away above this world by their ardent soul, thirsting for poetry, and filled with the Divine Spirit. Thus, in their ignorance of the causes and their admiration of the facts, they pleased their fancy by regarding that inner man as divine, and constructing a mystical universe. Hence we have angels! A lovely illusion which Lambert would never abandon, cherishing it even when the sword of his logic was cutting off their dazzling wings.

"Heaven," he would say, "must, after all, be the survival of our perfected faculties, and hell the void into which our unperfected faculties are cast away."

But how, then, in the ages when the understanding had preserved the religious and spiritualist impressions, which prevailed from the time of Christ till that of Descartes, between faith and doubt, how could men help accounting for the mysteries of our nature otherwise than by divine interposition? Of whom but of God Himself could sages demand an account of an invisible creature so actively and so reactively sensitive, gifted with faculties so extensive, so improvable by use, and so powerful under certain occult influences, that they could sometimes see it annihilate, by some phenomenon of sight or movement, space in its two manifestations--Time and Distance--of which the former is the space of the intellect, the latter is physical space? Sometimes