For a long minute they watched in silence. Then, suddenly, Helen stretched out her hand and flicked the cluster on which the butterfly was settled. But before her finger had even touched the flowers, the light, bright creature was gone. A quick flap of the wings, then a long soaring swoop; another spurt of fluttering movement, another long catenary of downward and upward slanting flight, and it was out of sight behind the house.
‘Why did you do that?’ he asked.
Pretending not to have heard his question, Helen ran down the steps and along the gravelled path. At the gate of the garden she halted and turned back.
‘Good-bye, Anthony.’
‘When are you coming again?’ he asked.
Helen looked at him for a few seconds without speaking, then shook her head. ‘I’m not coming again,’ she said at last.
‘Not coming again?’ he repeated. ‘What do you mean?’
But she had already slammed the gate behind her and with long springing stride was hurrying along the dusty road under the pine trees.
Anthony watched her go, and knew that, for the moment at least, it was no good even trying to do anything. It would only make things worse if he followed her. Later on, perhaps; this evening, when she had had time . . . But walking back along the garden path, through the now unheeded perfume of the buddleias, he wondered uneasily whether it would be much good, even later on. He knew Helen’s obstinacy. And then what right had he now, after all these months of disclaiming, of actively refusing any rights whatever?
‘But I’m a fool,’ he said aloud as he opened the kitchen door, ‘I’m mad.’ And he made an effort to recover his sanity by disparaging and belittling the whole incident. Unpleasant, admittedly. But not unpleasant enough to justify Helen in behaving as though she were acting Ibsen. Doing a slight Doll’s House, he said to himself – trying to reduce it all to a conveniently ridiculous phrase – when there was no doll and no house; for she really couldn’t complain that old Hugh had ever shut her up, or that he himself had cherished any designs on her liberty. On the contrary, he had insisted on her being free. Her liberty was also his; if she had become his slave, he would necessarily have become hers.
As for his own emotions, up there on the roof – that uprush of tenderness, that longing to know and love the suffering person within that all at once irrelevantly desirable body – these had been genuine, of course; were facts of direct experience. But after all, they could be explained, explained away, as the mere exaggerations, in a disturbing moment, of his very natural sympathy with her distress. The essential thing was time. Given a little time, she would listen once more to what he wanted to say, and he would no longer want to say any of the things she had just now refused to listen to.
He opened the refrigerator and found that Mme Cayol had prepared some cold veal and a cucumber and tomato salad. Mme Cayol had a vicarious passion for cold veal, was constantly giving it him. Anthony, as it happened, didn’t much like it, but he preferred eating it to discussing the bill of fare with Mme Cayol. Whole weeks would sometimes pass without the necessity arising for him to say more than Bonjour and A demain, Mme Cayol, and II fait beau aujourd’hui, or Quel vent!, whichever the case might be. She came for two hours each morning, tidied up, prepared some food, laid the table and went away again. He was served, but almost without being aware of the servant. The arrangement, he considered, was as nearly perfect as any earthly arrangement could be. Cold veal was a small price to pay for such service.
At the table in the shade of the great fig tree on the terrace, Anthony settled down with determination to his food, and as he ate, turned over the pages of his latest notebook. There was nothing, he assured himself, like work – nothing, to make oneself forget a particular and personal feeling, so effective as a good generalization. The word ‘freedom’ caught his eye, and remembering the satisfaction he had felt, a couple of months before, when he had got those ideas safely on to paper, he began to read.
‘Acton wanted to write the History of Man in terms of a History of the Idea of Freedom. But you cannot write a History of the Idea of Freedom without at the same time writing of the Fact of Slavery.
‘The Fact of Slavery. Or rather of Slaveries. For, in his successive attempts to realize the Idea of Freedom, man is constantly changing one form of slavery for another.
‘The primal slavery is the slavery to the empty belly and the unpropitious season. Slavery to nature, in a word. The escape from nature is through social organization and technical invention. In a modern city it is possible to forget that such a thing as nature exists – particularly nature in its more inhuman and hostile aspects. Half the population of Europe lives in a universe that’s entirely home-made.
‘Abolish slavery to nature. Another form of slavery instantly arises. Slavery to institutions: religious institutions, legal institutions, military institutions, economic institutions, educational, artistic and scientific institutions.
‘All modern history is a History of the Idea of Freedom from Institutions. It is also the History of the Fact of Slavery to Institutions.
‘Nature is senseless. Institutions, being the work of men, have meaning and purpose. Circumstances change quicker than institutions. What once was sense is sense no longer. An outworn institution is like a person who applies logical reasoning to the non-existent situation created by an idée fixe or hallucination. A similar state of things comes about when institutions apply the letter of the law to individual cases. The institution would be acting rationally if the circumstances envisaged by it really existed. But in fact they don’t exist. Slavery to an institution is like slavery to a paranoiac, who suffers from delusions but is still in possession of all his intellectual faculties. Slavery to nature is like slavery to an idiot who hasn’t even enough mind to be able to suffer from delusions.
‘Revolt against institutions leads temporarily to anarchy. But anarchy is slavery to nature, and to a civilized man slavery to nature is even less tolerable than slavery to institutions. The escape from anarchy is through the creation of new institutions. Sometimes there is no period of anarchy – no temporary enslavement to nature; men pass directly from one set of institutions to another.
‘Institutions are changed in an attempt to realize the Idea of Freedom. To appreciate the fact of the new slavery takes a certain time. So it comes about that in all revolts against institutions there is a kind of joyful honeymoon, when people believe that freedom has at last been attained. “Bliss was it in that dawn to be alive.” And not only in the dawn of the French Revolution. What undiluted happiness, for example, in the dawn of the Franciscan movement, in the dawn of the Reformation, in the dawn of Christianity and Islam! Even in the dawn of the Great War. The honeymoon may last for as much as twenty or thirty years.
Then the fact of the new slavery imposes itself on men’s consciousness. It is perceived that the idea of freedom was not realized by the last change, that the new institutions are just as enslaving as the old. What is to be done? Change the new institutions for yet newer ones. And when that honeymoon is over? Change the yet newer for newer still. And so on – indefinitely, no doubt.
‘In any given society the fact of freedom exists only for a very small number of individuals. Propitious economic circumstances are the condition of at least a partial freedom. But if the freedom is to be more nearly complete, there must also be propitious intellectual, psychological, biographical circumstances. Individuals for whom all these circumstances are favourable are not the slaves of institutions. For them, institutions exist as a kind of solid framework on which they can perform whatever gymnastics they please. The rigidity of society as a whole makes it possible for these privileged few to wander out of intellectual and customary moral bounds without risk either for themselves or for the community at large. All particular freedoms – and there is no freedom that is not particular – is enjoyed on the condition of some form of general slavery.’
Anthony shut his book, feeling that he couldn’t read even one line more. Not that his words seemed any less true now than they had done when he wrote them. In their own way and on their particular level they were true. Why then did it all seem utterly false and wrong? Not wishing to discuss this question with himself, he went into the house and sat down to Usher’s History of Mechanical Inventions.
At half-past four he suddenly remembered that dead dog. A few hours more, and in this heat . . . He hurried out to the tool-house. The ground in the untended garden was sunbaked almost to the consistency of brick; by the time he had dug the hole he was dripping with sweat. Then, spade in hand, he went up to the roof. There lay the dog. The bloodstains on its fur, on the parapet, on the mattresses had turned the colour of rust. After several ineffectual attempts, he succeeded in scooping up the carcase with his
