I cannot go to see you, dear old man, and yet I had earned one of those happy vacations; but I cannot leave the home, for all sorts of reasons too long to tell and of no interest, but inflexible.  I do not know even if I shall go to Paris this winter.  Here am I so old!  I imagine that I can only bore others and that people cannot endure me anywhere except at home.  You absolutely must come to see me with Tourgueneff, since you are planning to go away this winter; prepare him for this abduction.  I embrace you, as I love, and my world does too.

G. Sand

CXCVII.  To Gustave flaubert 14 September, 1871, Nohant [Footnote:  Appeared in le Temps, 3 October, 1871, under the title, Reponse a un ami, and published in Impressions et Souvenirs, p. 53.]

And what, you want me to stop loving?  You want me to say that I have been mistaken all my life, that humanity is contemptible, hateful, that it has always been and always will be so?  And you chide my anguish as a weakness, and puerile regret for a lost illusion?  You assert that the people has always been ferocious, the priest always hypocritical, the bourgeois always cowardly, the soldier always brigand, the peasant always stupid?  You say that you have known all that ever since your youth and you rejoice that you never have doubted it, because maturity has not brought you any disappointment; have you not been young then?  Ah!  We are entirely different, for I have never ceased to be young, if being young is always loving.

What, then, do you want me to do, so as to isolate myself from my kind, from my compatriots, from my race, from the great family in whose bosom my own family is only one ear of corn in the terrestrial field?  And if only this ear could ripen in a sure place, if only one could, as you say, live for certain privileged persons and withdraw from all the others!

But it is impossible, and your steady reason puts up with the most unrealizable of Utopias.  In what Eden, in what fantastic Eldorado will you hide your family, your little group of friends, your intimate happiness, so that the lacerations of the social state and the disasters of the country shall not reach them?  If you want to be happy through certain people—­those certain people, the favorites of your heart, must be happy in themselves.  Can they be?  Can you assure them the least security?

Will you find me a refuge in my old age which is drawing near to death?  And what difference now does death or life make to me for myself?  Let us suppose that we die absolutely, or that love does not follow into the other life, are we not up to our last breath tormented by the desire, by the imperious need of assuring those whom we leave behind all the happiness possible?  Can we go peacefully to sleep when we feel the shaken earth ready to swallow up all those for whom we have lived?  A continuous happy life with one’s family in spite of all, is without doubt relatively a great good, the only consolation that one could and that one would enjoy.  But even supposing external evil does not penetrate into our house, which is impossible, you know very well, I could not approve of acquiescing in indifference to what causes public unhappiness.