Page:Georges Sorel, Reflections On Violence (1915).djvu/239

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THE ETHICS OF VIOLENCE
225

Associations which work by craft provoke no such reactions in the public; in the time of the "clerical republic,"[1] the society of Saint Vincent de Paul was an excellent centre of surveillance over officials of every order and grade; it is not surprising, then, that free-masonry has been able to render services to the Radical Government of exactly the same kind as those which Catholic philanthropy was able to render to former Governments. The history of recent spying scandals has shown very plainly what the point of view of the country actually was.

When the nationalists obtained possession of the documents containing information about officers of the army, which had been compiled by the dignitaries of the masonic lodges, they believed that their opponents were lost; the panic which prevailed in the Radical camp for some time seemed to justify their hopes, but before long the democracy showed only derision for what they called the "petty virtue" of those who publicly denounced the methods of General André and his accomplices. In those difficult days Henry Bérenger showed that he understood admirably the ethical standards of his contemporaries; he did not hesitate to approve of what he called the "legitimate supervision of the governing classes exercised by the organisations of the vanguard"; he denounced the cowardice of the Government which had "allowed those who had undertaken the difficult task of opposing the military caste and the Roman Church, of examining and denouncing them, to be branded as informers" (Action, Oct. 31, 1904); he loaded with insults the few Dreyfusards who dared to show their indignation; the attitude of Joseph Reinach appeared particularly scandalous to him; in his opinion the latter should have felt himself extremely honoured by being tolerated in the "League of the Rights of Man," which had decided at last to lead "the good

  1. [I.e. in the time when MacMahon was President.—Trans. Note.]