"I shall have to make up my mind to do it," she ended with a sigh. "Will you believe that my son came near beating me yesterday, because I would not say yes or no?"

Ten more years pa.s.sed. One day, as I was going through a neighbouring hamlet, a tumble-down hovel was pointed out to me and I was told that "the Barbotte" was ending her days there. Flower o' the Wheat was no more. She was now "the Barbotte," from her husband's name, Barbot.

I entered. In the half light, I could see, under the remnants of an old mantle, the shaking head of an aged woman, with a dried-up, shrivelled parchment face, pierced by two yellow eyes wherein slumbered the dim vestiges of a glance. A neighbour told me all about it. The children did not pay the allowance, which surprised no one. It was the usual thing.

From time to time, they brought her a crust of bread, occasionally soup, or sc.r.a.ps of food on Sunday, after ma.s.s. The old woman was infirm, and waited on herself with difficulty. A servant was supposed to come and see her once a day. Often she forgot.

"Why not make a complaint?" said I, thoughtlessly.

"She spoke, one day, of letting the notary know. They beat her for it.

And who would be willing to take her message? No one is anxious to make enemies. Her children are already none too well pleased that any one should enter the hut. They do not want people meddling with their affairs."

During this talk tears were shining in the blinking yellow eyes. "The Barbotte" had recognized me.

"Don't be troubled on my account," she said in a thin voice that betrayed the fear of being beaten. "I need nothing. My children are very kind. They come every day. Maybe you are like the rest, sir, you think I find time heavy on my hands. Do you know what I do, when I am here alone? I sing, in my mind, all the songs of long ago. I had forgotten them, and now they have come back to me. All day I sing them, without making any noise. _I sing them inside._ One after the other.

When I have finished them all, I begin over again. It is like telling my beads. It is funny, is it not?"

And she tried to smile.

"_Monsieur le cure_ scolds me," she took up again. "He wishes me to say my prayers. But I have no sooner started on the prayers than back come the songs. I cannot help it. You remember, don't you, 'The King's Son?'

Oh, the 'King's Son!' And the 'Nightingale?' And the 'Rose?' I want to sing one for you. Out loud, instead of in my mind. Which one? 'Flower o'

the Wheat!' Flower o' the Wheat! Ah...." She seemed on the point of singing, but dropping from it, exclaimed: "The flail of the harvester came. The grain was taken. Nothing is left but the straw ... and that badly damaged. It was threshed too much.... Dear sir, you who know everything, can you tell me why we come into this world?"

"I will tell you another day, my dear friend, when I come again."

But I never went back.

XIX

JEAN PIOT'S FEAST

Without examining the question whether life is sad or gay, without attempting to say which is right, the groaning pessimist or the optimist singing hymns of praise, one may be allowed the remark that a great many people encounter between birth and death a great deal of trouble.

Conspicuous among them is the mult.i.tude of wretches who from morning until night wear themselves out in ungrateful and monotonous labour for which they receive just enough to enable them to continue wearing themselves out without rest or reward.

The "fortunate ones of the world," those whom the others call fortunate because they are safe from cold and hunger day by day, readily believe that men bowed all their lives in the slavery of labour can no more than beasts of burden feel the cruelty of their fate. It is, in fact, a great aid to optimism to believe that the small allowance of worldly good which some of us can get along with, though we feel our share insufficient, is not paid for by a corresponding amount of worldly evil at the other end of the divinely inst.i.tuted social scale. In so far as he thinks at all, the peasant entertains the same idea about the animals, whom he uses without forbearance, and beats unmercifully, satisfied with the argument that "they cannot feel anything." As for him, what exactly does he feel in connection with the good and evil of life? In looking for an answer one should discriminate between the peasant of the past and the peasant of to-day, who in a vague way has been developed by military service, emanc.i.p.ated, not very coherently, by the primary school and universal suffrage, to say nothing of the railroads.

When I look at the peasant of to-day, and compare him with the one I knew in my youth, I realize that a breach has been made in the impenetrable hedge that once closed his horizon. I do not know whether he is happier or less happy. He has come into relation with the rest of the world; that is the chief difference. I do not say that he personally has even a dim conception of things in general. I do not believe he asks himself any troublesome questions concerning the universe. But how many inhabitants of cities are like him in that respect? Schools have remained a place where words are taught. Barracks teach obedience and discourage thought, agreeing in this with _Monsieur le Cure_, who exacts blind faith, to the detriment of reason, that instrument of the devil.

Finally, the right to vote, which makes of men with such poor preparation the sovereign arbiters of the most important social and political questions, the right to vote so frequently reduces itself to a simple matter of business or local interest, that the least daring generalizations are beyond the understanding of the average peasant.

So it happens that despite the daily advance of civilization the countryman continues to lead an elementary kind of life, knowing little of society save his obligation to pay taxes, finding nothing in life beyond the necessity to work without sufficient remuneration to provide for inevitable old age. His distractions, his pleasures, he finds in the Church, in fairs and the shows attached, in markets and the drinking appurtenant, with interludes of amorous expansion which will be granted to the veriest slave by the harshest master, interested in the continuance of a servile caste.

It is true that aside from the joys of thought our average citizen, even with theatres and music halls, attains to no higher pleasures. To eat, to drink, to go out of their way to strip love of the dreams and idealism which make it beautiful, these, when all is said, compose the everlasting "life of pleasure" of our most a.s.siduous "racketers." As love among peasants is unhampered by idealism, the countryman has the two other diversions left him, eating and drinking, which few mortals hold in contempt, as anybody can see.

My friend Jean Piot, who for many years honourably occupied in broad sunlight a position between that of beggar and labourer by the day, or "odd jobber," was never one of those good for nothings who grumble over their task. In the wood yard he would do double work without flagging.

On the other hand, he would have been ashamed of himself had he not taken as his legitimate reward an equivalent ration of "fun." Puritans, turn away your heads! Jean Piot, after his enormous share of work, exacted remuneration from Providence, in the shape of joys.

In his youth, labour and joy went hand in hand. If the pay was not large in spite of the excellence of the work, neither, on the other hand, is the expense large, when a kiss only asks for a kiss in return, when the soup of beans, cabbage, potatoes, and the bacon to go with it, are plentiful, when the white wine demanded by the labourer with sweat on his brow is grudged him by no one. Jean Piot had no trade, or rather he had all trades. He was equally good as digger, teamster, herdsman, or plowman, he took as much pleasure in all toil connected with the earth as if he derived strength from it for his revels.

Then old age came. Jean Piot performed fewer prodigies, and when he did the work of one man only, the master rebuked his laziness. He had enc.u.mbered himself on the way with a certain Jeanne, whom public opinion reproached with having put the two or three children she had had before her marriage into a Foundlings' Home--she was reproached, that is to say, with having estimated that the Republic would provide better than she could for their maintenance and education. The sin is not one for which in the opinion of the village there is no remission. Jeanne having become "the Piotte," showed no less ardour for work and no less love of good cheer than did her legitimate spouse. But her best days were already past. Illness overtook her. There were no savings. Jean Piot, who still caroused, was now no better than an ordinary workman, and sometimes complained of stiff muscles, though he continued to drive them beyond their strength.

Then came stark poverty. Alas! if the ability to work had diminished, hunger and thirst, more pressing than ever, had not ceased to claim their dues. Jean and his wife asked first one favour of their neighbours, then another, and when they had worn these out they applied to their friends, finally to strangers. Thus they pa.s.sed by a scarcely perceptible transition from salaried pride to resigned beggary. Jean Piot and his Piotte were well thought of, never having had the reputation of being sluggards. They had, to be sure, led a merry life, fork and gla.s.s in hand. But which of their fellow labourers had never been tempted to drown care in the cup? People helped them without too bad a grace. From time to time they still worked when an opportunity came not out of all proportion with their strength, sapped by work and disease and white wine.

Slowly, age increased the inconveniences of being alive. In spite of all, the two seemed happy, unmindful of the humiliation of begging,--or sometimes even taking without having begged--accepted by all as established parasites, always ready to lend a hand if there were pressing work. It is not certain that, counting fairly, the collected gifts falling into Jean Piot and the Piotte's scrip amounted to more than an equitable reward for services rendered.

However that might be, no one seemed to complain of the state of things brought about by the natural course of events, when a strange rumour came from the county town. Jean Piot had inherited, it was said, inherited from an unknown great uncle, who had "had property," and left to his numerous relatives the task of dividing a "considerable" sum among themselves. At this news, Jean Piot held up his head, and the Piotte, going about with her crutch, asked for alms with a braver front.

Public opinion could but be favourably impressed by the great news.

Everybody's generosity suddenly increased, to the satisfaction of both parties.

"Well, and those potatoes that I offered you the other day? You did not take them, my good woman--you must carry them home." The Piotte could not remember anybody mentioning potatoes, but she trustfully took whatever was offered. From all sides gifts poured in, along with congratulations on the wealth to come, which was to raise the Piots from the dignity of beggars to the higher functions of the idle living on the labour of others. The news soon received confirmation that an inheritance there was, of which Jean Piot was a beneficiary. Whether large or small, no one knew.

The heirs were said to be numerous, and the most contradictory reports ran on the subject of the division. Jean Piot said nothing except "perhaps," or "it is not impossible," which gave small satisfaction.

Everyone knew that he had been to see the lawyer, and that he had seemed happy when he came home. The law does nothing quickly. There was a long period of waiting, but public generosity did not weary, and Jean Piot and his Piotte had easily fallen into the way of being received as "the Lord's guests."

Finally, the news burst upon the community that Jean Piot had inherited 500 francs, all told. The disappointment caused a violent reaction, and from one day to the next, the couple found everywhere resisting doors and frowning faces. But Jean Piot seemed not to notice them, and before long his look of pleasure and his expressions of satisfaction gave rise to the idea that there must be something more than appeared. "We do not know the whole," people whispered, and each, to forestall the unknown, entrenched himself in a position of benevolent neutrality.

Five hundred francs was after all something, and as no one supposed that Jean Piot intended to make a three per cent. investment, many wondered if they might not draw some small advantage from the inheritance.

"Jean," said the maker of wooden shoes, "your shoes are a sorry sight. I will make you a pair, cheap, if you like."

No representative of commerce or industry but came with offers of obliging the "heir" with bargains in his wares.

Jean Piot shook his head, with gracious thanks. That was not what he wanted.

Presently it was _Monsieur le cure's_ turn.

"Jean Piot, do you ever give thought to your soul?"

"Why, of course, _Monsieur le cure_, I am a good Christian, I think of nothing else."

"Well, and what do you do to save your soul from the mighty blaze of h.e.l.l? I never even see you at ma.s.s."

"That is no fault of mine, _Monsieur le cure_, I have to earn my living.

You know very well that I go to the church door. On Sundays people are readier to give alms than on week days."

"You should not work on Sundays."

"No danger. I can't work any more. Begging is not work."

"Do you know what would be a good thing to do? You ought to have ma.s.ses said, to redeem your sins."

"There's nothing I should like better. Will you say some for me?"

"Good. How much will you give me?"

"How much money? Does G.o.d ask for money, now, to save me from h.e.l.l? Why, then, did he not give me money to give him?"