Thursday, 7 January 2021

Thursday's Serial: "Le Comte de Chanteleine - épisode de la Révolution" by Jules Verne (in French) - the end

 

XV. — La Confession.

Le retour de Kernan avait été, en effet, retardé par une rencontre inattendue. Il était neuf heures du soir ; il revenait désespéré ; on annonçait pour le lendemain l’exécution du ci-devant comte de Chanteleine. Karval, ne pouvant retrouver la jeune fille, avait enfin ordonné le supplice.

Kernan était décidé à employer les moyens extrêmes pour enlever le comte à la fatale charrette qui le conduirait à l’échafaud. Mais avant de prendre un parti, il voulut revoir le chevalier et sa nièce Marie, pour la dernière fois peut-être. Il marcha donc à grands pas, après avoir longtemps rôdé autour de la prison.

Déjà il avait traversé le port de Brest, et il remontait les rues roides et détournées de Recouvrance, quand il aperçut, marchant devant lui, un homme dont la tournure le frappa. L’obscurité n’était pas encore assez grande pour qu’il pût s’y méprendre. Certains détails lui firent venir la pensée que cet homme était celui qu’il haïssait tant. Bientôt il ne put en douter.

— Karval ! se dit-il, Karval !

La haine, la colère, le désir de la vengeance, l’aveuglèrent un instant, au point qu’il fut prêt à se jeter sur le misérable et à le tuer sur place. Mais il parvint à se contenir.

— Je le tiens, dit-il, du sang-froid !

Kernan se prit à suivre Karval ; il ôta ses souliers ; il le laissa prendre une certaine avance sur lui por n’être pas remarqué, et, courant pieds nus quand son ennemi venait à tourner l’angle d’une rue, il reprenait sa piste comme un sauvage des prairies d’Amérique.

Karval s’engagea dans les petites ruelles montantes si nombreuses dans ce quartier de la ville. L’obscurité s’accroissait peu à peu, et les rues devenaient désertes ; Kernan dut se rapprocher de Karval pour ne pas le perdre de vue. D’ailleurs le misérable, ne soupçonnant pas la présence du Breton dans la ville, ne l’aurait pas reconnu. Cependant il ne tarda pas à voir qu’il était suivi, et il pressa le pas. Kernan, craignant à chaque instant qu’une porte ne s’ouvrît devant lui, résolut de l’aborder. Il hâta donc sa marche, et le rejoignit près du chemin de ronde, le long des fortifications de la ville.

Karval recula vivement, et, d’une voix peu rassurée, il dit au Breton :

— Que me veux-tu, citoyen ?

— J’ai une dénonciation à te faire, répondit Kernan.

— Ce n’est ni le lieu ni l’heure, répliqua Karval, dont le Breton avait saisi le bras.

— Si, pour un patriote comme toi… Mon affaire intéresse la République.

— Enfin, que veux-tu ?

— Tu cherches la citoyenne de Chanteleine.

— Ah ! fit Karval en reprenant confiance dans sa haine, tu sais où elle est ?

— Elle est en mon pouvoir, répondit Kernan, et je puis te la livrer.

— Tout de suite ?

— À l’instant même.

— Et que demandes-tu pour cela ? dit le misérable.

— Rien. Viens donc.

— Attends ; le poste des remparts n’est pas loin. Je vais prendre quelques hommes, et, pas plus tard que demain, la citoyenne fera la bascule sous les yeux de son père.

Le poignet de fer du Breton serra si violemment le bras de Karval, que celui-ci ne put retenir un cri. En ce moment, la lueur d’un réverbère tomba sur la figure de Kernan, et Karval le regarda. Soudain ses traits se décomposèrent, et d’une voix articulée il s’écria :

— Kernan ! Kernan !

Il voulut appeler au secours, mais la voix lui manqua ; il tremblait ; ce bandit était le plus lâche des hommes. D’ailleurs, il pouvait être effrayé avec raison ; la figure de Kernan étincelait, et sa main était armée d’un large coutelas, dont la pointe s’appuyait sur la poitrine du républicain.

— Un mot, et tu tombes mort, dit le Breton d’une voix grave ; tu vas me suivre.

— Mais que veux-tu ? balbutia le misérable.

— Te faire voir Mlle de Chanteleine ; mets ton bras sous le mien ! Allons, pas de façons ! tu n’es pas de force ; nous allons passer devant des maisons habitées, devant des postes même ; tu sentiras toujours cette lame appuyée sur ton cœur ; au moindre cri, je l’enfonce. Mais je sais que tu es un lâche, tu ne crieras pas.

Karval ne put répondre ; saisi dans un étau de fer, il suivit le Breton ; et ces deux hommes, bras dessus, bras dessous, avaient l’air de deux amis. Kernan se dirigea vers la porte de Recouvrance ; plusieurs fois des passants attardés croisèrent Kernan et Karval ; celui-ci n’osa pas ouvrir la bouche ; il sentait la pointe du poignard qui déchirait ses vêtements.

Les rues devenaient de plus en plus désertes ; il y avait de gros nuages noirs qui rendaient la nuit très-obscure. Parfois Kernan serrait si fort son compagnon que des cris sourds s’échappaient de la bouche du misérable.

— Tu me fais mal, disait-il.

— Ce n’est rien, répondait le Breton.

Enfin ils arrivèrent à la poterne. Là, était une porte assez vivement éclairée ; Karval vit les soldats allant et venant dans le corps de garde ; il n’avait qu’un cri à jeter pour se faire entendre ; il se tut pourtant !

À dix pas, la sentinelle se promenait de long en large. Karval frôla le soldat en passant ; il n’avait qu’un signe à faire ; il ne le fit pas. Le poignard de Kernan entrait dans sa poitrine, et quelques gouttes de sang filtraient à travers ses habits.

Bientôt la double enceinte fortifiée fut dépassée ; les deux hommes remontèrent la grande route pendant un quart de lieue dans le plus grand silence, Karval toujours rivé à Kernan ; puis le Breton se jeta dans un chemin couvert sur la gauche, et ne tarda pas à arriver à l’un de ces champs incultes et entourés de pierres, qui forment le sommet des hauts rochers de la côte.

On entendait la mer se briser au pied des rocs à une centaine de pieds de profondeur.

Là, Kernan s’arrêta :

— Maintenant, dit-il d’une voix grave, mais qui indiquait une résolution irrévocablement arrêtée, et dans laquelle était empreint tout l’entêtement breton, maintenant, tu vas mourir.

— Moi ! s’écria le misérable.

Peut-être voulut-il appeler alors, mais sa voix lui resta dans la gorge.

— Tu peux crier, dit le Breton ; tu peux demander grâce ; personne ne t’entendra, pas même moi. Rien ne te sauvera. À ta place, foi de Breton, je mourrais bravement, et non comme un lâche.

Karval essaya de se débattre ; mais le Breton d’une main le contint, et le courba jusqu’à terre.

— Kernan ! dit alors Karval d’une voix entrecoupée, grâce ! Je suis riche, j’ai de l’or ; je t’en donnerai beaucoup ! beaucoup ! Grâce ! grâce !

— Grâce à toi, malheureux ! s’écria Kernan d’une voix terrible ; toi qui as de ta main assassiné notre bonne dame, toi qui as de ta main arrêté notre maître, toi qui l’as fait condamner à mort, toi qui vas jeter notre fille à la guillotine ; toi, Breton renégat, voleur, incendiaire, qui as pillé, ruiné, brûlé ton pays ! Ah ! Dieu me damnerait, misérable, si je ne te tuais pas de ma main ! Meurs donc !

Karval était étendu à terre, le bras de Kernan se levait pour le frapper, quand le Breton s’arrêta. Une idée subite venait de traverser son esprit. Pendant cette guerre, cette même idée suspendit souvent la mort des prisonniers républicains, et prenait son origine dans ce sentiment religieux qui souleva les masses vendéennes.

Kernan s’était relevé en disant :

— Tu mourras, mais tu ne mourras pas sans confession.

Karval comprenait à peine ces paroles ; mais enfin, sa mort retardée, il avait encore une faible chance de s’échapper ; il était incapable de faire un mouvement. Kernan le releva d’une main, en se parlant à lui-même, sans autrement faire attention au misérable Karval.

— Oui ! il faut qu’il se confesse. Je n’ai pas le droit de le tuer sans confession. Mais un prêtre ! un prêtre ! où en trouver un ? J’irai jusque dans Brest en chercher un, s’il le faut ! un assermenté ! un jureur ! ce sera toujours assez bon pour ce gueux-là !

Pendant ce temps, le Breton marchait ; Karval, comme une masse inerte, pendait à son bras, et des gouttes de sang marquaient son passage sur les pierres de la route.

Cependant, les murs de Brest apparurent bientôt, et Karval, en qui survivait le sentiment de la conservation, comprit quelle unique chance s’offrait à lui ; une fois rentré dans la ville, il était décidé à appeler au secours, dût-il tomber mort. Il ouvrit donc les yeux, et vit peu à peu les remparts se dessiner dans l’ombre. Encore quelques pas, et il pourrait tenter son dernier moyen de salut.

En ce moment, à l’extrémité d’un chemin creux qui coupait la grande route, il aperçut un homme qui passait. Il ramassa alors un dernier reste d’énergie ; il s’arracha à l’étreinte du Breton, et courut en s’écriant :

— Sauvez-moi ! sauvez-moi !

Mais, en deux bonds, Kernan rejoignit Karval, et, regardant cet homme que le hasard amenait devant lui, il poussa un cri de joie féroce :

— Yvenat ! s’écria-t-il ; le prêtre Yvenat ! Qui donc oserait dire que la justice de Dieu n’est pas dans tout ceci, Karval ? écoute, c’est un prêtre !

Karval recula.

— Yvenat, dit alors Kernan, je te connais ; c’est moi qui t’ai sauvé de l’île Tristan. Tu es prêtre, cet homme est condamné à mourir, confesse-le.

— Mais ! dit le prêtre.

— Il n’y a pas d’objections ! pas de grâce à espérer ! Obéis.

Yvenat voulut résister ; Kernan leva sa redoutable main en lui disant :

— Ne me force pas à porter la main sur toi. Confesse cet homme. S’il ne peut parler, je vais aider ses souvenirs ; il a tué et volé ! il n’a plus que quelques minutes pour se repentir avant de paraître devant Dieu.

Il se passa alors une scène épouvantable ; le misérable, auquel revinrent en un instant les souvenirs et les sentiments de sa jeunesse, les leçons de son enfance, s’accusa vaguement, pleurant, faisant pitié sans émouvoir le Breton. Il ne savait ce qu’il disait ; Yvenat tremblait de tous ses membres, une irrésistible terreur s’emparait de lui ; le prêtre entendait à peine les paroles que le pénitent prononçait sans les comprendre, et enfin, n’en pouvant plus, et lui donnant une absolution rapide, il s’enfuit sans oser retourner la tête.

Il n’avait pas disparu à l’angle du chemin creux, qu’un cri sinistre retentissait dans les airs, et bientôt, le prêtre épouvanté put apercevoir un homme, portant un autre homme sur ses épaules, passer lentement à travers les champs déserts, et précipiter un cadavre du haut des rochers dans les flots sombres de la baie.

 

 

Xvi. — Le 9 Thermidor.

À minuit, Kernan rentrait au Porzik. Il déclara qu’il venait de tuer Karval. Marie, frissonnante, rentra dans sa chambre. Dès qu’elle fut partie, le Breton saisit le bras du chevalier.

— C’est demain l’exécution, dit-il.

Henry devint pâle de terreur.

— C’est demain, reprit Kernan, mais j’arracherai notre maître à la mort au pied même de l’échafaud, ou je mourrai !

— J’irai avec vous, Kernan, dit Henry.

— Et Marie, que deviendra-t-elle ?

— Marie, Marie, fit le jeune homme.

— Il faut bien que vous restiez là, si je venais à mourir. Mais qu’elle ne sache rien, la pauvre enfant ; demain elle sera orpheline, ou son père lui sera rendu.

Henry voulut insister encore, mais il se débattait contre lui-même, et la raison, d’accord avec ses sentiments, lui faisait une loi de demeurer près de sa fiancée.

Ni Kernan ni Henry ne dormirent pendant cette nuit funeste ; le Breton pria avec ferveur.

Au matin, Kernan embrassa Marie, serra la main du chevalier, et reprit le chemin de Recouvrance. Il n’avait pas de projet arrêté : les circonstances le décideraient à agir.

À six heures, il entra dans la ville, et se dirigea vers la prison. Pendant deux heures il attendit ; il vit venir la charrette peinte en rouge. À huit heures, elle ressortait avec une charge de condamnés ; le comte de Chanteleine était parmi eux. Les gardes nationaux les entouraient et le funèbre cortège se dirigea vers l’échafaud.

Un moment, le comte aperçut Kernan dans la foule. Une interrogation rapide passa dans son regard ; que pouvait-il demander, sinon ce qu’était devenue son enfant ?

Un signe de Kernan lui apprit qu’elle était en sûreté ; le comte le comprit, car un sourire passa sur ses lèvres, et il se mit à prier avec une ferveur dans laquelle entrait une vive reconnaissance.

La charrette s’avançait au milieu d’une foule considérable. Les sans-culottes de la ville, les clubistes, tout le rebut de la population insultait les condamnés, les menaçait et leur prodiguait les plus grossières injures. Le comte surtout, noble et prêtre, était en butte à leurs plus haineuses vociférations.

Kernan marchait auprès de la charrette ; au détour d’une rue, l’instrument de mort apparut ; il n’était pas à deux cents pas.

Tout à coup, un temps d’arrêt se fit, la foule s’arrêta. Il se passait quelque chose ; on s’interrogeait ; des cris se mêlaient aux hurlements. On entendait même ces paroles :

— Assez ! assez !

— Faites rebrousser chemin aux condamnés !

— À bas les tyrans ! à bas Robespierre ! vive la République !

Un mot expliqua tout. Le 9 thermidor venait d’éclater à Paris. Le télégraphe, que deux ans auparavant Chappe avait fait adopter à la Convention, apportait à l’instant la grande nouvelle. Robespierre, Couthon, Saint-Just venaient à leur tour de périr sur l’échafaud.

Il y eut immédiatement une sorte de réaction ; on était dégoûté du sang. La pitié l’emporta un instant sur la colère, la charrette fatale s’arrêta.

Kernan s’élança aussitôt, enleva le comte avec une force irrésistible au milieu des bravos et des cris, et, une demi-heure après, le comte était dans les bras de sa fille.

Pendant les quelques jours d’étonnement qui succédèrent au 9 thermidor, le comte et les siens purent quitter le pays et enfin passer en Angleterre. Dieu avait donné à leurs infortunes un dénoûment qu’ils ne pouvaient espérer de la part des hommes.

Ici finit cet épisode, pris aux plus mauvais jours de la Terreur. Ce qui suivit, chacun le devine.

Le mariage de Henry de Trégolan et de Marie se fit en Angleterre, où toute la famille resta pendant quelques années.

Dès que les émigrés purent regagner leur pays, le comte fut un des premiers à rentrer en France. Il revint à Chanteleine avec sa fille, Henry et le brave Kernan.

Là ils vécurent heureux et tranquilles, le comte administra tranquillement sa petite paroisse, préférant cet humble rôle aux dignités qui lui furent offertes, et les pêcheurs de la côte parlent encore avec regret et reconnaissance du noble curé de Chanteleine.

 

Jules VERNE.

 

FIN.

Wednesday, 6 January 2021

Good Reading: Letter to Baby Jesus from Joseph Ratzinger (translated into English)

"Dear Baby Jesus, quickly come down to earth. You will bring joy to children. Also bring me joy. I would like a Volks-Schott *, green clothing for Mass* and a heart of Jesus. I will always be good. Greetings from Joseph Ratzinger."

                                    December. 1934.

*a Mass prayers book

*clerical clothing


Tuesday, 5 January 2021

Tuesday’s Serial: “On War” by General Carl von Clausewitz (Translated into English by Colonel J.J. Graham) – XXXII

CHAPTER XXV - Retreat into the Interior of the Country

We have considered the voluntary retreat into the heart of the country as a particular indirect form of defence through which it is expected the enemy will be destroyed, not so much by the sword as by exhaustion from his own efforts. In this case, therefore, a great battle is either not supposed, or it is assumed to take place when the enemy’s forces are considerably reduced.

Every assailant in advancing diminishes his military strength by the advance; we shall consider this more in detail in the seventh book; here we must assume that result which we may the more readily do as it is clearly shown by military history in every campaign in which there has been a considerable advance.

This loss in the advance is increased if the enemy has not been beaten, but withdraws of his own accord with his forces intact, and offering a steady continuous resistance, sells every step of ground at a bloody price, so that the advance is a continuous combat for ground and not a mere pursuit.

On the other hand, the losses which a party on the defensive suffers on a retreat, are much greater if his retreat has been preceded by a defeat in battle than if his retreat is voluntary. For if he is able to offer the pursuer the daily resistance which we expect on a voluntary retreat, his losses would be at least the same in that way, over and above which those sustained in the battle have still to be added. But how contrary to the nature of the thing such a supposition as this would be! The best army in the world if obliged to retire far into the country after the loss of a battle, will suffer losses on the retreat, beyond measure out of proportion; and if the enemy is considerably superior, as we suppose him, in the case of which we are now speaking, if he pursues with great energy as has almost always been done in modern wars, then there is the highest probability that a regular flight takes place by which the army is usually completely ruined.

A regularly measured daily resistance, that is, one which each time only lasts as long as the balance of success in the combat can be kept wavering, and in which we secure ourselves from defeat by giving up the ground which has been contested at the right moment, will cost the assailant at least as many men as the defender in these combats, for the loss which the latter by retiring now and again must unavoidably suffer in prisoners, will be balanced by the losses of the other under fire, as the assailant must always fight against the advantages of the ground. It is true that the retreating side loses entirely all those men who are badly wounded, but the assailant likewise loses all his in the same case for the present, as they usually remain several months in the hospitals.

The result will be that the two armies will wear each other away in nearly equal proportions in these perpetual collisions.

It is quite different in the pursuit of a beaten army. Here the troops lost in battle, the general disorganisation, the broken courage, the anxiety about the retreat, make such a resistance on the part of the retreating army very difficult, in many cases impossible; and the pursuer who, in the former case, advances extremely cautiously, even hesitatingly, like a blind man, always groping about, presses forward in the latter case with the firm tread of the conqueror, with the overweening spirit which good fortune imparts, with the confidence of a demigod, and the more daringly he urges the pursuit so much the more he hastens on things in the direction which they have already taken, because here is the true field for the moral forces which intensify and multiply themselves without being restricted to the rigid numbers and measures of the physical world.

It is therefore very plain how different will be the relations of two armies according as it is by the first or the second of the above ways, that they arrive at that point which may be regarded as the end of the assailant’s course.

This is merely the result of the mutual destruction; to this must now be added the reductions which the advancing party suffers otherwise in addition, and respecting which, as already said, we refer to the seventh book; further, on the other hand, we have to take into account reinforcements which the retreating party receives in the great majority of cases, by forces subsequently joining him either in the form of help from abroad or through persistent efforts at home.

Lastly, there is, in the means of subsistence, such a disproportion between the retreating side and the advancing, that the first not uncommonly lives in superfluity when the other is reduced to want.

The army in retreat has the means of collecting provisions everywhere, and he marches towards them, whilst the pursuer must have everything brought after him, which, as long as he is in motion, even with the shortest lines of communication, is difficult, and on that account begets scarcity from the very first.

All that the country yields will be taken for the benefit of the retreating army first, and will be mostly consumed. Nothing remains but wasted villages and towns, fields from which the crops have been gathered, or which are trampled down, empty wells, and muddy brooks.

The pursuing army, therefore, from the very first day, has frequently to contend with the most pressing wants. On taking the enemy’s supplies he cannot reckon; it is only through accident, or some unpardonable blunder on the part of the enemy, that here and there some little falls into his hands.

Thus there can be no doubt that in countries of vast dimensions, and when there is no extraordinary disproportion between the belligerent powers, a relation may be produced in this way between the military forces, which holds out to the defensive an immeasurably greater chance of a final result in his favour than he would have had if there had been a great battle on the frontier. Not only does the probability of gaining a victory become greater through this alteration in the proportions of the contending armies, but the prospects of great results from the victory are increased as well, through the change of position. What a difference between a battle lost close to the frontier of our country and one in the middle of the enemy’s country! Indeed, the situation of the assailant is often such at the end of his first start, that even a battle gained may force him to retreat, because he has neither enough impulsive power left to complete and make use of a victory, nor is he in a condition to replace the forces he has lost.

There is, therefore, an immense difference between a decisive blow at the commencement and at the end of the attack.

To the great advantage of this mode of defence are opposed two drawbacks. The first is the loss which the country suffers through the presence of the enemy in his advance, the other is the moral impression.

To protect the country from loss can certainly never be looked upon as the object of the whole defence. That object is an advantageous peace. To obtain that as surely as possible is the endeavour, and for it no momentary sacrifice must he considered too great. At the same time, the above loss, although it may not be decisive, must still be laid in the balance, for it always affects our interests.

This loss does not affect our army directly; it only acts upon it in a more or less roundabout way, whilst the retreat itself directly reinforces our army. It is, therefore, difficult to draw a comparison between the advantage and disadvantage in this case; they are things of a different kind, the action of which is not directed towards any common point. We must, therefore, content ourselves with saying that the loss is greater when we have to sacrifice fruitful provinces well populated, and large commercial towns; but it arrives at a maximum when at the same time we lose war-means either ready for use or in course of preparation.

The second counterpoise is the moral impression. There are cases in which the commander must be above regarding such a thing, in which he must quietly follow out his plans, and run the risk of the objections which short-sighted despondency may offer; but nevertheless, this impression is no phantom which should be despised. It is not like a force which acts upon one point: but like a force which, with the speed of lightning, penetrates every fibre, and paralyses all the powers which should be in full activity, both in a nation and in its army. There are indeed cases in which the cause of the retreat into the interior of the country is quickly understood by both nation and army, and trust, as well as hope, are elevated by the step; but such cases are rare. More usually, the people and the army cannot distinguish whether it is a voluntary movement or a precipitate retreat, and still less whether the plan is one wisely adopted, with a view to ensure ulterior advantages, or the result of fear of the enemy’s sword. The people have a mingled feeling of sympathy and dissatisfaction at seeing the fate of the provinces sacrificed; the army easily loses confidence in its leaders, or even in itself, and the constant combats of the rear-guard during the retreat, tend always to give new strength to its fears. These are consequences of the retreat about which we must never deceive ourselves. And it certainly is—considered in itself—more natural, simpler, nobler, and more in accordance with the moral existence of a nation, to enter the lists at once, that the enemy may out cross the frontiers of its people without being opposed by its genius, and being called to a bloody account.

These are the advantages and disadvantages of this kind of defence; now a few words on its conditions and the circumstances which are in its favour.

A country of great extent, or at all events, a long line of retreat, is the first and fundamental condition; for an advance of a few marches will naturally not weaken the enemy seriously. Buonaparte’s centre, in the year 1812, at Witepsk, was 250,000 strong, at Smolensk, 182,000, at Borodino it had only diminished to 130,000, that is to say, had fallen to about an equality with the Russian centre. Borodino is ninety miles from the frontier; but it was not until they came near Moscow that the Russians reached that decided superiority in numbers, which of itself reversed the situation of the combatants so assuredly, that the French victory at Malo Jaroslewetz could not essentially alter it again.

No other European state has the dimensions of Russia, and in very few can a line of retreat 100 miles long be imagined. But neither will a power such as that of the French in 1812, easily appear under different circumstances, still less such a superiority in numbers as existed at the commencement of the campaign, when the French army had more than double the numbers of its adversary, besides its undoubted moral superiority. Therefore, what was here only effected at the end of 100 miles, may perhaps, in other cases, be attained at the end of 50 or 30 miles.

The circumstances which favour this mode of defence are—

 

1. A country only little cultivated.

2. A loyal and warlike people.

3. An inclement season.

 

All these things increase the difficulty of maintaining an army, render great convoys necessary, many detachments, harassing duties, cause the spread of sickness, and make operations against the flanks easier for the defender.

Lastly, we have yet to speak of the absolute mass alone of the armed force, as influencing the result.

It lies in the nature of the thing itself that, irrespective of the mutual relation of the forces opposed to each other, a small force is sooner exhausted than a larger, and, therefore, that its career cannot be so long, nor its theatre of war so wide. There is, therefore, to a certain extent, a constant relation between the absolute size of an army and the space which that army can occupy. It is out of the question to try to express this relation by any figures, and besides, it will always be modified by other circumstances; it is sufficient for our purpose to say that these things necessarily have this relation from their very nature. We may be able to march upon Moscow with 500,000 but not with 50,000, even if the relation of the invader’s army to that of the defender in point of numbers were much more favourable in the latter case.

Now if we assume that there is this relation of absolute power to space in two different cases, then it is certain that the effect of our retreat into the interior in weakening the enemy will increase with the masses.

 

1. Subsistence and lodging of the troops become more difficult—for, supposing the space which an army covers to increase in proportion to the size of the army, still the subsistence for the army will never be obtainable from this space alone, and everything which has to be brought after an army is subject to greater loss also; the whole space occupied is never used for covering for the troops, only a small part of it is required, and this does not increase in the same proportion as the masses.

2. The advance is in the same manner more tedious in proportion as the masses increase, consequently, the time is longer before the career of aggression is run out, and the sum total of the daily losses is greater.

Three thousand men driving two thousand before them in an ordinary country, will not allow them to march at the rate of 1, 2, or at most 3 miles a day, and from time to time to make a few days’ halt. To come up with them, to attack them, and force them to make a further retreat is the work of a few hours; but if we multiply these masses by 100, the case is altered. Operations for which a few hours sufficed in the first case, require now a whole day, perhaps two. The contending forces cannot remain together near one point; thereby, therefore, the diversity of movements and combinations increases, and, consequently, also the time required. But this places the assailant at a disadvantage, because his difficulty with subsistence being greater, he is obliged to extend his force more than the pursued, and, therefore, is always in danger of being overpowered by the latter at some particular point, as the Russians tried to do at Witepsk.

3. The greater the masses are, the more severe are the exertions demanded from each individual for the daily duties required strategically and tactically. A hundred thousand men who have to march to and from the point of assembly every day, halted at one time, and then set in movement again, now called to arms, then cooking or receiving their rations—a hundred thousand who must not go into their bivouac until the necessary reports are delivered in from all quarters—these men, as a rule, require for all these exertions connected with the actual march, twice as much time as 50,000 would require, but there are only twenty-four hours in the day for both. How much the time and fatigue of the march itself differs according to the size of the body of troops to be moved, has been shown in the ninth chapter of the preceding book. Now, the retreating army, it is true, partakes of these fatigues as well as the advancing, but they are much greater for the latter:—

 

1. because the mass of his troops is greater on account of the superiority which we supposed,

2. because the defender, by being always the party to yield ground, purchases by this sacrifice the right of the initiative, and, therefore, the right always to give the law to the other. He forms his plan beforehand, which, in most cases, he can carry out unaltered, but the aggressor, on the other hand, can only make his plans conformably to those of his adversary, which he must in the first instance find out.

We must, however, remind our readers that we are speaking of the pursuit of an enemy who has not suffered a defeat, who has not even lost a battle. It is necessary to mention this, in order that we may not be supposed to contradict what was said in the twelfth chapter of our fourth book.

But this privilege of giving the law to the enemy makes a difference in saving of time, expenditure of force, as well as in respect of other minor advantages which, in the long run, becomes very important.

3. because the retreating force on the one hand does all he can to make his own retreat easy, repairs roads, and bridges, chooses the most convenient places for encampment, etc., and, on the other hand again, does all he can to throw impediments in the way of the pursuer, as he destroys bridges, by the mere act of marching makes bad roads worse, deprives the enemy of good places for encampment by occupying them himself, etc.

Lastly, we must add still, as a specially favourable circumstance, the war made by the people. This does not require further examination here, as we shall allot a chapter to the subject itself.

 

Hitherto, we have been engaged upon the advantages which such a retreat ensures, the sacrifices which it requires, and the conditions which must exist; we shall now say something of the mode of executing it.

The first question which we have to propose to ourselves is with reference to the direction of the retreat.

It should be made into the interior of the country, therefore, if possible, towards a point where the enemy will be surrounded on all sides by our provinces; there he will be exposed to their influence, and we shall not be in danger of being separated from the principal mass of our territory, which might happen if we chose a line too near the frontier, as would have happened to the Russians in 1812 if they had retreated to the south instead of the east.

This is the condition which lies in the object of the measure itself. Which point in the country is the best, how far the choice of that point will accord with the design of covering the capital or any other important point directly, or drawing the enemy away from the direction of such important places depends on circumstances.

If the Russians had well considered their retreat in 1812 beforehand, and, therefore, made it completely in conformity with a regular plan, they might easily, from Smolensk, have taken the road to Kaluga, which they only took on leaving Moscow; it is very possible that under these circumstances Moscow would have been entirely saved.

That is to say, the French were about 130,000 strong at Borodino, and there is no ground for assuming that they would have been any stronger if this battle had been fought by the Russians half way to Kaluga instead; now, how many of these men could they have spared to detach to Moscow? Plainly, very few; but it is not with a few troops that an expedition can be sent a distance of fifty miles (the distance from Smolensk to Moscow) against such a place as Moscow.

Supposing Buonaparte when at Smolensk, where he was 160,000 strong, had thought he could venture to detach against Moscow before engaging in a great battle, and had used 40,000 men for that purpose, leaving 120,000 opposite the principal Russian army, in that case, these 120,000 men would not have been more than 90,000 in the battle, that is 40,000 less than the number which fought at Borodino; the Russians, therefore, would have had a superiority in numbers of 30,000 men. Taking the course of the battle of Borodino as a standard, we may very well assume that with such a superiority they would have been victorious. At all events, the relative situation of the parties would have been more favourable for the Russians than it was at Borodino. But the retreat of the Russians was not the result of a well-matured plan; they retreated as far as they did because each time that they were on the point of giving battle they did not consider themselves strong enough yet for a great action; all their supplies and reinforcements were on the road from Moscow to Smolensk, and it could not enter the head of anyone at Smolensk to leave that road. But, besides, a victory between Smolensk and Kaluga would never have excused, in the eyes of the Russians, the offence of having left Moscow uncovered, and exposed it to the possibility of being captured.

Buonaparte, in 1813, would have secured Paris with more certainty from an attack if he had taken up a position at some distance in a lateral direction, somewhere behind the canal of Burgundy, leaving only with the large force of National Guard in Paris a few thousand regular troops. The allies would never have had the courage to march a corps of 50,000 or 60,000 against Paris whilst Buonaparte was in the field at Auxerre with 100,000 men. If the case is supposed reversed, and the allies in Buonaparte’s place, then no one, indeed, would have advised them to leave the road open to their own capital with Buonaparte for their opponent. With such a preponderance he would not have hesitated a moment about marching on the capital. So different is the effect under the same circumstances but under different moral relations.

As we shall have hereafter to return to this subject when treating of the plan of a war, we shall only at present add that, when such a lateral position is taken, the capital or place which it is the object to protect, must, in every case, be capable of making some resistance that it may not be occupied and laid under contribution by every flying column or irregular band.

But we have still to consider another peculiarity in the direction of such a line of retreat, that is, a sudden change of direction. After the Russians had kept the same direction as far as Moscow they left that direction which would have taken them to Wladimir, and after first taking the road to Riazan for some distance, they then transferred their army to the Kaluga road. If they had been obliged to continue their retreat they could easily have done so in this new direction which would have led them to Kiew, therefore much nearer again to the enemy’s frontier. That the French, even if they had still preserved a large numerical superiority over the Russians, could not have maintained their line of communication by Moscow under such circumstances is clear in itself; they must have given up not only Moscow but, in all probability, Smolensk also, therefore have again abandoned the conquests obtained with so much toil, and contented themselves with a theatre of war on this side the Beresina.

Now, certainly, the Russian army would thus have got into the same difficulty to which it would have exposed itself by taking the direction of Kiew at first, namely, that of being separated from the mass of its own territory; but this disadvantage would now have become almost insignificant, for how different would have been the condition of the French army if it had marched straight upon Kiew without making the detour by Moscow.

It is evident that such a sudden change of direction of a line of retreat, which is very practicable in a spacious country, ensures remarkable advantages.

 

1. It makes it impossible for the enemy (the advancing force) to maintain his old line of communication: but the organisation of a new one is always a difficult matter, in addition to which the change is made gradually, therefore, probably, he has to try more than one new line.

2. If both parties in this manner approach the frontier again; the position of the aggressor no longer covers his conquests, and he must in all probability give them up.

 

Russia with its enormous dimensions, is a country in which two armies might in this manner regularly play at prisoners’ base (Zeck jagen).

But such a change of the line of retreat is also possible in smaller countries, when other circumstances are favourable, which can only be judged of in each individual case, according to its different relations.

When the direction in which the enemy is to be drawn into the country is once fixed upon, then it follows of itself that our principal army should take that direction, for otherwise the enemy would not advance in that direction, and if he even did we should not then be able to impose upon him all the conditions above supposed. The question then only remains whether we shall take this direction with our forces undivided, or whether considerable portions should spread out laterally and therefore give the retreat a divergent (eccentric) form.

To this we answer that this latter form in itself is to be rejected.

 

1. Because it divides our forces, whilst their concentration on one point is just one of the chief difficulties for the enemy.

2. Because the enemy gets the advantage of operating on interior lines, can remain more concentrated than we are, consequently can appear in so much the greater force at any one point. Now certainly this superiority is less to be dreaded when we are following a system of constantly giving way; but the very condition of this constantly yielding, is always to continue formidable to the enemy and not to allow him to beat us in detail, which might easily happen. A further object of such a retreat, is to bring our principal force by degrees to a superiority of numbers, and with this superiority to give a decisive blow, but that by a partition of forces would become an uncertainty.

3. Because as a general rule the concentric (convergent) action against the enemy is not adapted to the weaker forces.

4. Because many disadvantages of the weak points of the aggression disappear when the defender’s army is divided into separate parts.

 

The weakest features in a long advance on the part of the aggressor are for instance;—the length of the lines of communication, and the exposure of the strategic flanks. By the divergent form of retreat, the aggressor is compelled to cause a portion of his force to show a front to the flank, and this portion properly destined only to neutralise our force immediately in his front, now effects to a certain extent something else in addition, by covering a portion of the lines of communication.

For the mere strategic effect of the retreat, the divergent form is therefore not favourable; but if it is to prepare an action hereafter against the enemy’s line of retreat, then we must refer to what has been said about that in the last chapter.

There is only one object which can give occasion to a divergent retreat, that is when we can by that means protect provinces which otherwise the enemy would occupy.

What sections of territory the advancing foe will occupy right and left of his course, can with tolerable accuracy be discerned by the point of assembly of, and directions given to, his forces, by the situation of his own provinces, fortresses, etc., in respect to our own. To place troops in those districts of territory which he will in all probability leave unoccupied, would be dangerous waste of our forces. But now whether by any disposition of our forces we shall be able to hinder him from occupying those districts which in all probability he will desire to occupy, is more difficult to decide, and it is therefore a point, the solution of which depends much on tact of judgment.

When the Russians retreated in 1812, they left 30,000 men under Tormassow in Volhynia, to oppose the Austrian force which was expected to invade that province. The size of the province, the numerous obstacles of ground which the country presents, the near proportion between the forces likely to come into conflict justified the Russians in their expectations, that they would be able to keep the upper hand in that quarter, or at least to maintain themselves near to their frontier. By this, very important advantages might have resulted in the sequel, which we shall not stop here to discuss; besides this, it was almost impossible for these troops to have joined the main army in time if they had wished. For these reasons, the determination to leave these troops in Volhynia to carry on there a distinct war of their own, was right. Now on the other hand, if according to the proposed plan of campaign submitted by General Phul, only the army of Barclay (80,000 men), was to retire to Drissa, and Bragathion’s army (40,000 men) was to remain on the right flank of the French, with a view to subsequently falling on their rear, it is evident at once that this corps could not possibly maintain itself in South Lithuania so near to the rear of the main body of the French army, and would soon have been destroyed by their overwhelming masses.

That the defender’s interest in itself is to give up as few provinces as possible to the assailant is intelligible enough, but this is always a secondary consideration; that the attack is also made more difficult the smaller or rather narrower the theatre of war is to which we can confine the enemy, is likewise clear in itself; but all this is subordinate to the condition that in so doing we have the probability of a result in our favour, and that the main body of the force on the defensive will not be too much weakened; for upon that force we must chiefly depend for the final solution, because the difficulties and distress suffered by the main body of the enemy, first call forth his determination to retreat, and increase in the greatest degree the loss of physical and moral power therewith connected.

The retreat into the interior of the country should therefore as a rule be made directly before the enemy, and as slowly as possible, with an army which has not suffered defeat and is undivided; and by its incessant resistance it should force the enemy to a constant state of readiness for battle, and to a ruinous expenditure of forces in tactical and strategical measures of precaution.

When both sides have in this manner reached the end of the aggressor’s first start, the defender should then dispose his army in a position, if such can be found, forming an oblique angle with the route of his opponent, and operate against the enemy’s rear with all the means at his command.

The campaign of 1812 in Russia shows all these measures on a great scale, and their effects, as it were, in a magnifying glass. Although it was not a voluntary retreat, we may easily consider it from that point of view. If the Russians with the experience they now have of the results to be thus produced, had to undertake the defence of their country over again, exactly under the same circumstances, they would do voluntarily and systematically what in great part was done without a definite plan in 1812; but it would be a great mistake to suppose that there neither is nor can be any instance elsewhere of the same mode of action where the dimensions of the Russian empire are wanting.

Whenever a strategic attack, without coming to the issue of a battle, is wrecked merely on the difficulties encountered, and the aggressor is compelled to make a more or less disastrous retreat, there the chief conditions and principal effects of this mode of defence will be found to have taken place, whatever may be the modifying circumstances otherwise with which it is accompanied. Frederick the Great’s campaign of 1742 in Moravia, of 1744 in Bohemia, the French campaign of 1743 in Austria and Bohemia, the Duke of Brunswick’s campaign of 1792 in France, Massena’s winter campaign of 1810—11 in Portugal, are all cases in which this is exemplified, although in smaller proportions and relations; there are besides innumerable fragmentary operations of this kind, the results of which, although not wholly, are still partly to be ascribed to the principle which we here uphold; these we do not bring forward, because it would necessitate a development of circumstances which would lead us into too wide a field.

In Russia, and in the other cases cited, the crisis or turn of affairs took place without any successful battle, having given the decision at the culminating point; but even when such an effect is not to be expected, it is always a matter of immense importance in this mode of defence to bring about such a relation of forces as makes victory possible, and through that victory, as through a first blow, to cause a movement which usually goes on increasing in its disastrous effects according to the laws applicable to falling bodies.

Saturday, 2 January 2021

Sermon for the Christmas Midnight Mass by Pope Benedict XVI (translated into English)

 Saint Peter's Basilica, Monday, 24 December 2012

 

 Dear Brothers and Sisters!

Again and again the beauty of this Gospel touches our hearts: a beauty that is the splendour of truth. Again and again it astonishes us that God makes himself a child so that we may love him, so that we may dare to love him, and as a child trustingly lets himself be taken into our arms. It is as if God were saying: I know that my glory frightens you, and that you are trying to assert yourself in the face of my grandeur. So now I am coming to you as a child, so that you can accept me and love me.

I am also repeatedly struck by the Gospel writer’s almost casual remark that there was no room for them at the inn. Inevitably the question arises, what would happen if Mary and Joseph were to knock at my door. Would there be room for them? And then it occurs to us that Saint John takes up this seemingly chance comment about the lack of room at the inn, which drove the Holy Family into the stable; he explores it more deeply and arrives at the heart of the matter when he writes: “he came to his own home, and his own people received him not” (Jn 1:11). The great moral question of our attitude towards the homeless, towards refugees and migrants, takes on a deeper dimension: do we really have room for God when he seeks to enter under our roof? Do we have time and space for him? Do we not actually turn away God himself? We begin to do so when we have no time for God. The faster we can move, the more efficient our time-saving appliances become, the less time we have. And God? The question of God never seems urgent. Our time is already completely full. But matters go deeper still. Does God actually have a place in our thinking? Our process of thinking is structured in such a way that he simply ought not to exist. Even if he seems to knock at the door of our thinking, he has to be explained away. If thinking is to be taken seriously, it must be structured in such a way that the “God hypothesis” becomes superfluous. There is no room for him. Not even in our feelings and desires is there any room for him. We want ourselves. We want what we can seize hold of, we want happiness that is within our reach, we want our plans and purposes to succeed. We are so “full” of ourselves that there is no room left for God. And that means there is no room for others either, for children, for the poor, for the stranger. By reflecting on that one simple saying about the lack of room at the inn, we have come to see how much we need to listen to Saint Paul’s exhortation: “Be transformed by the renewal of your mind” (Rom 12:2). Paul speaks of renewal, the opening up of our intellect (nous), of the whole way we view the world and ourselves. The conversion that we need must truly reach into the depths of our relationship with reality. Let us ask the Lord that we may become vigilant for his presence, that we may hear how softly yet insistently he knocks at the door of our being and willing. Let us ask that we may make room for him within ourselves, that we may recognize him also in those through whom he speaks to us: children, the suffering, the abandoned, those who are excluded and the poor of this world.

There is another verse from the Christmas story on which I should like to reflect with you – the angels’ hymn of praise, which they sing out following the announcement of the new-born Saviour: “Glory to God in the highest and on earth peace among men with whom he is pleased.” God is glorious. God is pure light, the radiance of truth and love. He is good. He is true goodness, goodness par excellence. The angels surrounding him begin by simply proclaiming the joy of seeing God’s glory. Their song radiates the joy that fills them. In their words, it is as if we were hearing the sounds of heaven. There is no question of attempting to understand the meaning of it all, but simply the overflowing happiness of seeing the pure splendour of God’s truth and love. We want to let this joy reach out and touch us: truth exists, pure goodness exists, pure light exists. God is good, and he is the supreme power above all powers. All this should simply make us joyful tonight, together with the angels and the shepherds.

Linked to God’s glory on high is peace on earth among men. Where God is not glorified, where he is forgotten or even denied, there is no peace either. Nowadays, though, widespread currents of thought assert the exact opposite: they say that religions, especially monotheism, are the cause of the violence and the wars in the world. If there is to be peace, humanity must first be liberated from them. Monotheism, belief in one God, is said to be arrogance, a cause of intolerance, because by its nature, with its claim to possess the sole truth, it seeks to impose itself on everyone. Now it is true that in the course of history, monotheism has served as a pretext for intolerance and violence. It is true that religion can become corrupted and hence opposed to its deepest essence, when people think they have to take God’s cause into their own hands, making God into their private property. We must be on the lookout for these distortions of the sacred. While there is no denying a certain misuse of religion in history, yet it is not true that denial of God would lead to peace. If God’s light is extinguished, man’s divine dignity is also extinguished. Then the human creature would cease to be God’s image, to which we must pay honour in every person, in the weak, in the stranger, in the poor. Then we would no longer all be brothers and sisters, children of the one Father, who belong to one another on account of that one Father. The kind of arrogant violence that then arises, the way man then despises and tramples upon man: we saw this in all its cruelty in the last century. Only if God’s light shines over man and within him, only if every single person is desired, known and loved by God is his dignity inviolable, however wretched his situation may be. On this Holy Night, God himself became man; as Isaiah prophesied, the child born here is “Emmanuel”, God with us (Is 7:14). And down the centuries, while there has been misuse of religion, it is also true that forces of reconciliation and goodness have constantly sprung up from faith in the God who became man. Into the darkness of sin and violence, this faith has shone a bright ray of peace and goodness, which continues to shine.

So Christ is our peace, and he proclaimed peace to those far away and to those near at hand (cf. Eph 2:14, 17). How could we now do other than pray to him: Yes, Lord, proclaim peace today to us too, whether we are far away or near at hand. Grant also to us today that swords may be turned into ploughshares (Is 2:4), that instead of weapons for warfare, practical aid may be given to the suffering. Enlighten those who think they have to practise violence in your name, so that they may see the senselessness of violence and learn to recognize your true face. Help us to become people “with whom you are pleased” – people according to your image and thus people of peace.

Once the angels departed, the shepherds said to one another: Let us go over to Bethlehem and see this thing that has happened for us (cf. Lk 2:15). The shepherds went with haste to Bethlehem, the Evangelist tells us (cf. 2:16). A holy curiosity impelled them to see this child in a manger, who the angel had said was the Saviour, Christ the Lord. The great joy of which the angel spoke had touched their hearts and given them wings.

Let us go over to Bethlehem, says the Church’s liturgy to us today. Trans-eamus is what the Latin Bible says: let us go “across”, daring to step beyond, to make the “transition” by which we step outside our habits of thought and habits of life, across the purely material world into the real one, across to the God who in his turn has come across to us. Let us ask the Lord to grant that we may overcome our limits, our world, to help us to encounter him, especially at the moment when he places himself into our hands and into our heart in the Holy Eucharist.

Let us go over to Bethlehem: as we say these words to one another, along with the shepherds, we should not only think of the great “crossing over” to the living God, but also of the actual town of Bethlehem and all those places where the Lord lived, ministered and suffered. Let us pray at this time for the people who live and suffer there today. Let us pray that there may be peace in that land. Let us pray that Israelis and Palestinians may be able to live their lives in the peace of the one God and in freedom. Let us also pray for the countries of the region, for Lebanon, Syria, Iraq and their neighbours: that there may be peace there, that Christians in those lands where our faith was born may be able to continue living there, that Christians and Muslims may build up their countries side by side in God’s peace.

The shepherds made haste. Holy curiosity and holy joy impelled them. In our case, it is probably not very often that we make haste for the things of God. God does not feature among the things that require haste. The things of God can wait, we think and we say. And yet he is the most important thing, ultimately the one truly important thing. Why should we not also be moved by curiosity to see more closely and to know what God has said to us? At this hour, let us ask him to touch our hearts with the holy curiosity and the holy joy of the shepherds, and thus let us go over joyfully to Bethlehem, to the Lord who today once more comes to meet us. Amen.

Friday, 1 January 2021

Friday's Sung Word: "Les Anges dans Nos Campagnes" (in French)

  Les anges dans nos campagnes
Ont entonné l'hymne des cieux;
Et l'écho de nos montagnes
Redit ce chant mélodieux.
Gloria, in excelsis Deo,
Gloria, in excelsis Deo.

Bergers, pour qui cette fête?
Quel est l'objet de tous ces chants?
Quel vainqueur, quelle conquête
Mérite ces cris triomphants?
Gloria, in excelsis Deo,
Gloria, in excelsis Deo.

Ils annoncent la naissance
Du libérateur d'Israël,
Et pleins de reconnaissance
Chantent en ce jour solennel.
Gloria, in excelsis Deo,
Gloria, in excelsis Deo.

Bergers, loin de vos retraites
Unissez-vous à leurs concerts
Et que vos tendres musettes
Fassent retentir dans les airs:
Gloria, in excelsis Deo,
Gloria, in excelsis Deo.

Cherchons tous l'heureux village
Qui l'a vu naître sous ses toits,
Offrons-lui le tendre hommage
Et de nos coeurs et de nos voix!
Gloria, in excelsis Deo,
Gloria, in excelsis Deo.

You can listen "Les Anges dans Nos Campagnes" sung by the choir of Paris' Notre Dame Cathedral here.