Borgia, on his arrival in the Vatican, exclaims: “Now that God has given us the papacy, let us hasten to enjoy it.” And he behaves accordingly. “Hasten” is indeed the word. There is already a hint of the despair so characteristic of people who have everything.
Perhaps I am mistaken. For I was in fact happy in Florence, like many others before me. But what is happiness except the simple harmony between a man and the life he leads? And what more legitimate harmony can unite a man with life than the dual consciousness of his longing to endure and his awareness of death? At least he learns to count on nothing and to see the present as the only truth given to us “as a bonus.”
I realize that people talk about Italy, the Mediterranean, as classical countries where everything is on a human scale. But where is this, and where is the road that leads the way? Let me open my eyes to seek my measure and my satisfaction! What I see is Fiesole, Djemila, and ports in the sunlight. The human scale? Silence and dead stones. All the rest belongs to history.
And yet this is not the end. For no one has said that happiness should be forever inseparable from optimism. It is linked to love—which is not the same thing. And I know of times and places where happiness can seem so bitter that we prefer the promise of it. But this is because at such times or places I had not heart enough to love—that is, to persevere in love. What we must talk of here is man’s entry into the celebration of beauty and the earth.
For now, like the neophyte shedding his last veils, he surrenders to his god the small change of his personality. Yes, there is a higher happiness, where happiness seems trivial. In Florence, I climbed right to the top of the Boboli gardens, to a terrace from which I could see Mount Oliveto and the upper part of the town as far as the horizon.
On each of the hills, the olive trees were pale as little wisps of smoke, and the stronger shoots of the cypresses stood out against their light mist, the nearer ones green and the further ones black. Heavy clouds spotted the deep blue of the sky. As the afternoon drew to a close, a silvery light bathed everything in silence.
At first the hilltops had been hidden in clouds. But a breeze had risen whose breath I could feel on my cheek. As it blew, the clouds behind the mountains drew apart like two sides of a curtain. At the same time, the cypress trees on the summit seemed to shoot up in a single jet against the sudden blue of the sky. With them, the whole hillside and landscape of stones and olive trees rose slowly back into sight. Other clouds appeared. The curtain closed. And the hill with its cypress trees and houses vanished once more.
Then the same breeze, which was closing the thick folds of the curtain over other hills, scarcely visible in the distance, came and pulled them open here anew. As the world thus filled and emptied its lungs, the same breath ended a few seconds away and then, a little further off, took up again the theme of a fugue that stone and air were playing on a world- scale. Each time, the theme was repeated in a slightly lower key.
As I followed it into the distance, I became a little calmer. Reaching the end of so stirring a vision, with one final glance I took in the whole range of hills breathing in unison as they slipped away, as if in some song of the entire earth.
Millions of eyes, I knew, had gazed at this landscape, and for me it was like the first smile of the sky. It took me out of myself in the deepest sense of the word. It assured me that but for my love and the wondrous cry of these stones, there was no meaning in anything. The world is beautiful, and outside it there is no salvation. The great truth that it patiently taught me is that the mind is nothing, nor even the heart.
And that the stone warmed by the sun or the cypress tree shooting up against the suddenly clear sky mark the limits of the only universe in which “being right” is meaningful: nature without men. And this world annihilates me. It carries me to the end. It denies me without anger. As that evening fell over Florence, I was moving toward a wisdom where everything had already been overcome, except that tears came into my eyes and a great sob of poetry welling up within me made me forget the world’s truth.
• • •
It is on this moment of balance I must end: the strange moment when spirituality rejects ethics, when happiness springs from the absence of hope, when the mind finds its justification in the body. If it is true that every truth carries its bitterness within, it is also true that every denial contains a flourish of affirmations. And this song of hopeless love born in
contemplation may also seem the most effective guide for action.
As he emerges from the tomb, the risen Christ of Piero della Francesca has no human expression on his face—only a fierce and soulless grandeur that I cannot help taking for a resolve to live. For the wise man, like the idiot, expresses little. The reversion delights me.
But do I owe this lesson to Italy, or have I drawn it from my own heart? It was surely in Italy that I became aware of it. But this is because Italy, like other privileged places, offers me the spectacle of a beauty in which, nonetheless, men die. Here again truth must decay, and what is more exalting?
Even if I long for it, what have I in common with a truth that is not destined to decay? It is not on my scale. And to love it would be pretense. People rarely understand that it is never through despair that a man gives up what constituted his life.
Impulses and moments of despair lead toward other lives and merely indicate a quivering attachment to the lessons of the earth. But it can happen that when he reaches a certain degree of lucidity a man feels his heart is closed, and without protest or rebellion turns his back on what up to then he had taken for his life, that is to say, his restlessness. If Rimbaud dies in Abyssinia without having written a single line, it is not because he prefers adventure or has renounced literature.
It is because “that’s how things are,” and because when we reach a certain stage of awareness we finally acknowledge something which each of us, according to our particular vocation, seeks not to understand. This clearly involves undertaking the survey of a certain desert. But this strange desert is accessible only to those who can live there in the full anguish of their thirst. Then, and only then, is it peopled with the living waters of happiness.
Within reach of my hand, in the Boboli gardens, hung enormous golden Chinese persimmons whose bursting skin oozed a thick syrup. Between this light hill and these juicy fruits, between the secret brotherhood linking me to the world and the hunger urging me to seize the orange-colored flesh above my hand, I could feel the tension that leads certain men from asceticism to sensual delights and from self- denial to the fullness of desire.
I used to wonder, I still wonder at this bond that unites man with the world, this double image in which my heart can intervene and dictate its happiness up to the precise limit where the world can either fulfill or destroy it. Florence! One of the few places in Europe where I have understood that at the heart of my revolt consent is dormant.
In its sky mingled with tears and sunlight, I learned to consent to the earth and be consumed in the dark flame of its celebrations. I felt … but what word can I use? What excess? How can one consecrate the harmony of love and revolt? The earth! In this great temple deserted by the gods, all my idols have feet of clay.
1 This essay is based largely on the visit that Camus made to Italy in September 1937. This was his second visit to Italy, and he had been there for the first time in 1936, immediately after the disastrous stay in Prague described on this page-this page. Many of the ideas expressed in this essay were first elaborated in the Carnets for September 1937. —P.T.
2 In his notes to this essay in Pléiade II, p. 1361, Louis Faucon points out that Malraux expressed similar ideas on Piero della Francesca in a review entitled Verve in 1937–8, before developing them in Les Voix du Silence. —P.T.
3 The reference here is to Henry de Montherlant’s series of novels entitled Les Voyageurs traqués, published in the 1930’s. —P.T.
Summer (L’Eté) Albert Camus
Summer (L’Eté) 1954
Contents
I, The Minotaur, or Stopping in Oran
II, The Almond Trees
III, Prometheus in the Underworld
IV, A Short Guide to Towns Without a Past
V, Helen’s Exile
VI, The Enigma
VII, Return to Tipasa
VIII, The Sea Close By
