The Torture Garden. Octave Mirbeau

that, then concede that the gendarme is no hobgoblin to the intellectuals of murder—”

      “Undoubtedly—but that's not the question. You are clouding the issue. I said that murder is a normal and not at all exceptional function of nature and all living beings. So it is exorbitant of society, under pretext of governing men, to have abrogated the exclusive right to kill them, to the detriment of the individuals in whom alone this right resides.”

      “Quite true!” said an amiable and verbose philosopher whose lectures at the Sorbonne draw a select attendance every week. “Our friend is quite right. As far as I am concerned, I do not believe that a human being exists who is not, basically at least, an assassin. Look! when I am in a drawing room, a church, a station; on the terrasse of a cafe, at the theatre or wherever crowds pass or loiter, I enjoy considering faces from a strictly homicidal point of view. For you may see by the glance, by the back of the neck, the shape of the skull, the jaw bone and zygoma of the cheeks, or by some part of their persons that they bear the stigmata of that psychological calamity known as murder. It is scarcely an aberration of my mind, but I can go nowhere without seeing it flickering beneath eyelids, or without feeling its mysterious contact in the touch of every hand held out to me.

      Last Sunday I went to a town on the festival day of its patron saint. In the public square, which was decorated with foliage, floral arches, and poles draped with flags, was grouped every kind of amusement common to that sort of public celebration—And beneath the paternal eye of the authorities, a swarm of good people were enjoying themselves. The wooden horses, the roller−coaster and the swings drew a very meager crowd. The organs wheezed their gayest tunes and most bewitching overtures in vain. Other pleasures absorbed this festive throng. Some shot with rifles, pistols, or the good old cross−bow at targets painted like human faces; others hurled balls, knocking over marionettes ranged pathetically on wooden bars. Still others, mallet in hand, pounded upon a spring which animated a French sailor who patriotically transfixed with his bayonet a poor Hova or a mocking Dahomean. Everywhere, under tents or in the little lighted booths, I saw counterfeits of death, parodies of massacre, portrayals of hecatombs. And how happy these good people were!”

      Everyone realized the philosopher was launched upon his subject, so we settled ourselves as best we could, to withstand the torrent of his theories and anecdotes. He continued:

      “I notice that these gentle pastimes have for some years been undergoing a considerable development. The joy of killing has become greater and, besides, has become popularized in proportion to the spread of social refinement—for make no mistake, customs do change! Formerly, when we were still uncultivated, the Sabbath shooting−galleries were a monotonously sorry sight to see. They only shot at pipes, and eggshells dancing upon jets of water. In the more sumptuous establishments, they actually had birds, but they were made of plaster. I ask you what fun was there in that? Today, progress has made it legal for every good man to procure himself the delicate and edifying emotion of assassination, for a couple of sous. Into the bargain, you may still win colored plates and rabbits; but, instead of pipes, eggshells, and plaster birds, which smash stupidly without suggesting anything bloody to us, the showman's imagination has substituted figures of men, women and children, carefully jointed and costumed as they should be. Then they have made these figures gesticulate and walk. By means of an ingenious mechanism, they walk happily along, or flee terrified. You see them appear alone or in groups, in decorative settings, scaling walls, entering dungeons, tumbling out of windows, popping up out of trapdoors... They function just like real beings and move their arms, legs and heads. Some appear to be weeping, some seem to be paupers, some invalids, and there are some dressed in gold like legendary princesses. Really, you can believe that they possess intelligence, a will, a soul—that they are alive! Some even assume pathetic attitudes. You can almost hear them cry: 'Mercy! Don't kill me!' It is an exquisite sensation to imagine you are going to kill things that move, suffer, and implore! Something like a taste of warm blood comes to your mouth when you aim the rifle or the pistol at them. What a thrill when the shot decapitates these make−believe men! What a clamor when the arrow splits their cardboard breasts and lays the little inanimate bodies low, in corpse−like postures! Everybody gets excited, intent, and eggs the others on. You hear nothing but expressions of destruction and death: 'Kill him!' 'Aim at his eye, aim at his heart!' 'He got his!' No matter how indifferent these good people are to the targets and the pipes, they become elated when the mark represents a human being. The clumsy ones grow angry, not with their own awkwardness, but with the marionette they have missed. They call it a coward and overwhelm it with vile insults when it disappears intact behind the door of a dungeon. They challenge it: 'Come on out, you bum!' They begin to fire at it again, until they have killed it. Consider these good people; at that moment they are really assassins, beings moved solely by the desire to kill. The homicidal monster which up to then had slumbered in them, awakens with the illusion that they are going to destroy something living.

      “For, the little fellow of cardboard, sawdust, or wood which moves back and forth amid the scenery is no longer a toy to them, or a bit of lifeless material. Watching it pass back and forth, they unconsciously endow it with warm blood, sensitive nerves, thought—all those things it is so bitterly sweet to annihilate and so fiercely delicious to see oozing from the wounds you have inflicted. They even go so far as to ascribe political and religious convictions to it, contrary to their own; accusing it of being a Jew, an Englishman, or a German, in order to add a particular hate to this general hatred of life, and thus augment the instinctive pleasure of killing by a personal vengeance, intimately relished.”

      Here the host interrupted out of politeness to his guests, and with the charitable desire of permitting our philosopher and us a breathing space. He objected, quietly:

      “You're only talking of brutes—peasants who, I concede, are always inclined toward murder. But it is not possible for you to apply the same observations to cultivated minds, disciplined natures, or cultured individuals every day of whose lives witnesses victories over native instinct and the savage vestiges of atavism.”

      To which our philosopher eagerly replied:

      “Allow me—what are the habits, my friend, and the preferred pleasures of those whom you call 'cultivated minds and disciplined natures'? Fencing, dueling, violent sports, the abominable pigeon−shoot, bull fighting, the various manifestations of patriotism, hunting—everything which is in reality only a reversion to the period of old−time barbarity, when man—if we may say so was, as far as moral culture is concerned, on the same plane with the wild beasts he pursued. After all, we need not complain that the hunt has survived all the slightly altered trappings of earlier customs. It is a powerful counter−irritant, through whose agency 'cultivated minds and disciplined natures' are enabled, without too much harm to us, to drain off what destructive energy and bloody passion still remains in them. Without it, instead of coursing deer, finishing off the boar and slaughtering innocent game−birds in the meadows, you may be sure that the 'cultivated minds would turn their packs on our trail. We would be the ones whom the 'disciplined natures' would joyfully mow down with rifle−fire, which they do not fail to do when they obtain the power, through some means or another, and with more determination and—let us frankly admit it—less hypocrisy than the brute peasant. Ah, let us never look forward to the disappearance of game from our fields and forests! It is our safeguard and, after a fashion, our ransom. The day it finally disappears, it will not be long before we take its place, for the exquisite enjoyment of the 'cultivated minds'. The Dreyfus affair affords us an excellent example, and never, I believe, was the passion for murder and the joy of the man-hunt so thoroughly and cynically displayed. The pursuit of Monsieur Grimaux through the streets of Nantes remains the most characteristic of the startling incidents and monstrous events to which it gave opportunity daily during the past year. And it accrues to the honor of the 'cultivated minds and disciplined natures', who saw to it that this great savant, to whom we are indebted for the most brilliant researches in chemistry, was overwhelmed with indignities and threats of death. In this connection, we must always remember that the mayor of Clisson, 'a cultivated mind', in a letter which was made public, refused to allow Monsieur Grimaux to enter his town, and regretted that modern laws did not permit him to hang him high and dry—a thing which befell savants in the lovely days of the ancient monarchies. And for that, this excellent mayor was strongly commended by all whom France numbers among those