The Paris Sketch Book of Mr. M. A. Titmarsh Part 23

"I have reason," answered Mercurius, "having, for a long period, had the acquaintance of his reverence, your brother; but you have little chance with him."

"And why?" said Sir Rollo.

"He is under a bond to my master, never to say a prayer, or else his soul and his body are forfeited at once."

"Why, thou false and traitorous devil!" said the enraged knight; "and thou knewest this when we made our wager?"

"Undoubtedly: do you suppose I would have done so had there been any chance of losing?"

And with this they arrived at Father Ignatius's door.

"Thy cursed presence threw a spell on my niece, and stopped the tongue of my nephew's chaplain; I do believe that had I seen either of them alone, my wager had been won."

"Certainly; therefore, I took good care to go with thee: however, thou mayest see the prior alone, if thou wilt; and lo! his door is open. I will stand without for five minutes, when it will be time to commence our journey."

It was the poor Baron's last chance: and he entered his brother's room more for the five minutes' respite than from any hope of success.

Father Ignatius, the prior, was absorbed in magic calculations: he stood in the middle of a circle of skulls, with no garment except his long white beard, which reached to his knees; he was waving a silver rod, and muttering imprecations in some horrible tongue.

But Sir Rollo came forward and interrupted his incantation. "I am," said he, "the shade of thy brother Roger de Rollo; and have come, from pure brotherly love, to warn thee of thy fate."

"Whence camest thou?"

"From the abode of the blessed in Paradise," replied Sir Roger, who was inspired with a sudden thought; "it was but five minutes ago that the Patron Saint of thy church told me of thy danger, and of thy wicked compact with the fiend. 'Go,' said he, 'to thy miserable brother, and tell him there is but one way by which he may escape from paying the awful forfeit of his bond.'"

"And how may that be?" said the prior; "the false fiend hath deceived me; I have given him my soul, but have received no worldly benefit in return. Brother! dear brother! how may I escape?"

"I will tell thee. As soon as I heard the voice of blessed St. Mary Lazarus" (the worthy Earl had, at a pinch, coined the name of a saint), "I left the clouds, where, with other angels, I was seated, and sped hither to save thee. 'Thy brother,' said the Saint, 'hath but one day more to live, when he will become for all eternity the subject of Satan; if he would escape, he must boldly break his bond, by saying an ave.'"

"It is the express condition of the agreement," said the unhappy monk, "I must say no prayer, or that instant I become Satan's, body and soul."

"It is the express condition of the Saint," answered Roger, fiercely; "pray, brother, pray, or thou art lost for ever."

So the foolish monk knelt down, and devoutly sung out an ave. "Amen!"

said Sir Roger, devoutly.

"Amen!" said Mercurius, as, suddenly, coming behind, he seized Ignatius by his long beard, and flew up with him to the top of the church-steeple.

The monk roared, and screamed, and swore against his brother; but it was of no avail: Sir Roger smiled kindly on him, and said, "Do not fret, brother; it must have come to this in a year or two."

And he flew alongside of Mercurius to the steeple-top: BUT THIS TIME THE DEVIL HAD NOT HIS TAIL ROUND HIS NECK. "I will let thee off thy bet,"

said he to the daemon; for he could afford, now, to be generous.

"I believe, my lord," said the daemon, politely, "that our ways separate here." Sir Roger sailed gayly upwards: while Mercurius having bound the miserable monk faster than ever, he sunk downwards to earth, and perhaps lower. Ignatius was heard roaring and screaming as the devil dashed him against the iron spikes and b.u.t.tresses of the church.

The moral of this story will be given in the second edition.

MADAME SAND AND THE NEW APOCALYPSE.

I don't know an impression more curious than that which is formed in a foreigner's mind, who has been absent from this place for two or three years, returns to it, and beholds the change which has taken place, in the meantime, in French fas.h.i.+ons and ways of thinking. Two years ago, for instance, when I left the capital, I left the young gentlemen of France with their hair brushed en toupet in front, and the toes of their boots round; now the boot-toes are pointed, and the hair combed flat, and, parted in the middle, falls in ringlets on the fas.h.i.+onable shoulders; and, in like manner, with books as with boots, the fas.h.i.+on has changed considerably, and it is not a little curious to contrast the old modes with the new. Absurd as was the literary dandyism of those days, it is not a whit less absurd now: only the manner is changed, and our versatile Frenchmen have pa.s.sed from one caricature to another.

The revolution may be called a caricature of freedom, as the empire was of glory; and what they borrow from foreigners undergoes the same process. They take top-boots and mackintoshes from across the water, and caricature our fas.h.i.+ons; they read a little, very little, Shakespeare, and caricature our poetry: and while in David's time art and religion were only a caricature of Heathenism, now, on the contrary, these two commodities are imported from Germany; and distorted caricatures originally, are still farther distorted on pa.s.sing the frontier.

I trust in heaven that German art and religion will take no hold in our country (where there is a fund of roast-beef that will expel any such humbug in the end); but these sprightly Frenchmen have relished the mystical doctrines mightily; and having watched the Germans, with their sanctified looks, and quaint imitations of the old times, and mysterious transcendental talk, are aping many of their fas.h.i.+ons; as well and solemnly as they can: not very solemnly, G.o.d wot; for I think one should always prepare to grin when a Frenchman looks particularly grave, being sure that there is something false and ridiculous lurking under the owl-like solemnity.

When last in Paris, we were in the midst of what was called a Catholic reaction. Artists talked of faith in poems and pictures; churches were built here and there; old missals were copied and purchased; and numberless portraits of saints, with as much gilding about them as ever was used in the fifteenth century, appeared in churches, ladies'

boudoirs, and picture-shops. One or two fas.h.i.+onable preachers rose, and were eagerly followed; the very youth of the schools gave up their pipes and billiards for some time, and flocked in crowds to Notre Dame, to sit under the feet of Lacordaire. I went to visit the Church of Notre Dame de Lorette yesterday, which was finished in the heat of this Catholic rage, and was not a little struck by the similarity of the place to the wors.h.i.+p celebrated in it, and the admirable manner in which the architect has caused his work to express the public feeling of the moment. It is a pretty little bijou of a church: it is supported by sham marble pillars; it has a gaudy ceiling of blue and gold, which will look very well for some time; and is filled with gaudy pictures and carvings, in the very pink of the mode. The congregation did not offer a bad ill.u.s.tration of the present state of Catholic reaction. Two or three stray people were at prayers; there was no service; a few countrymen and idlers were staring about at the pictures; and the Swiss, the paid guardian of the place, was comfortably and appropriately asleep on his bench at the door. I am inclined to think the famous reaction is over: the students have taken to their Sunday pipes and billiards again; and one or two cafes have been established, within the last year, that are ten times handsomer than Notre Dame de Lorette.

However, if the immortal Gorres and the German mystics have had their day, there is the immortal Gothe, and the Pantheists; and I incline to think that the fas.h.i.+on has set very strongly in their favor. Voltaire and the Encyclopaedians are voted, now, barbares, and there is no term of reprobation strong enough for heartless Humes and Helvetiuses, who lived but to destroy, and who only thought to doubt. Wretched as Voltaire's sneers and puns are, I think there is something more manly and earnest even in them, than in the present muddy French transcendentalism. Pantheism is the word now; one and all have begun to eprouver the besoin of a religious sentiment; and we are deluged with a host of G.o.ds accordingly. Monsieur de Balzac feels himself to be inspired; Victor Hugo is a G.o.d; Madame Sand is a G.o.d; that tawdry man of genius, Jules Janin, who writes theatrical reviews for the Debats, has divine intimations; and there is scarce a beggarly, beardless scribbler of poems and prose, but tells you, in his preface, of the saintete of the sacerdoce litteraire; or a dirty student, sucking tobacco and beer, and reeling home with a grisette from the chaumiere, who is not convinced of the necessity of a new "Messianism," and will hiccup, to such as will listen, chapters of his own drunken Apocalypse. Surely, the negatives of the old days were far less dangerous than the a.s.sertions of the present; and you may fancy what a religion that must be, which has such high priests.

There is no reason to trouble the reader with details of the lives of many of these prophets and expounders of new revelations. Madame Sand, for instance, I do not know personally, and can only speak of her from report. True or false, the history, at any rate, is not very edifying; and so may be pa.s.sed over: but, as a certain great philosopher told us, in very humble and simple words, that we are not to expect to gather grapes from thorns, or figs from thistles, we may, at least, demand, in all persons a.s.suming the character of moralist or philosopher--order, soberness, and regularity of life; for we are apt to distrust the intellect that we fancy can be swayed by circ.u.mstance or pa.s.sion; and we know how circ.u.mstance and pa.s.sion WILL sway the intellect: how mortified vanity will form excuses for itself; and how temper turns angrily upon conscience, that reproves it. How often have we called our judge our enemy, because he has given sentence against us!--How often have we called the right wrong, because the right condemns us! And in the lives of many of the bitter foes of the Christian doctrine, can we find no personal reason for their hostility? The men in Athens said it was out of regard for religion that they murdered Socrates; but we have had time, since then, to reconsider the verdict; and Socrates' character is pretty pure now, in spite of the sentence and the jury of those days.

The Parisian philosophers will attempt to explain to you the changes through which Madame Sand's mind has pa.s.sed,--the initiatory trials, labors, and sufferings which she has had to go through,--before she reached her present happy state of mental illumination. She teaches her wisdom in parables, that are, mostly, a couple of volumes long; and began, first, by an eloquent attack on marriage, in the charming novel of "Indiana." "Pity," cried she, "for the poor woman who, united to a being whose brute force makes him her superior, should venture to break the bondage which is imposed on her, and allow her heart to be free."

In support of this claim of pity, she writes two volumes of the most exquisite prose. What a tender, suffering creature is Indiana; how little her husband appreciates that gentleness which he is crus.h.i.+ng by his tyranny and brutal scorn; how natural it is that, in the absence of his sympathy, she, poor clinging confiding creature, should seek elsewhere for shelter; how cautious should we be, to call criminal--to visit with too heavy a censure--an act which is one of the natural impulses of a tender heart, that seeks but for a worthy object of love.

But why attempt to tell the tale of beautiful Indiana? Madame Sand has written it so well, that not the hardest-hearted husband in Christendom can fail to be touched by her sorrows, though he may refuse to listen to her argument. Let us grant, for argument's sake, that the laws of marriage, especially the French laws of marriage, press very cruelly upon unfortunate women.

But if one wants to have a question of this, or any nature, honestly argued, it is, better, surely, to apply to an indifferent person for an umpire. For instance, the stealing of pocket-handkerchiefs or snuff-boxes may or may not be vicious; but if we, who have not the wit, or will not take the trouble to decide the question ourselves, want to hear the real rights of the matter, we should not, surely, apply to a pickpocket to know what he thought on the point. It might naturally be presumed that he would be rather a prejudiced person--particularly as his reasoning, if successful, might get him OUT OF GAOL. This is a homely ill.u.s.tration, no doubt; all we would urge by it is, that Madame Sand having, according to the French newspapers, had a stern husband, and also having, according to the newspapers, sought "sympathy"

elsewhere, her arguments may be considered to be somewhat partial, and received with some little caution.

And tell us who have been the social reformers?--the haters, that is, of the present system, according to which we live, love, marry, have children, educate them, and endow them--ARE THEY PURE THEMSELVES? I do believe not one; and directly a man begins to quarrel with the world and its ways, and to lift up, as he calls it, the voice of his despair, and preach pa.s.sionately to mankind about this tyranny of faith, customs, laws; if we examine what the personal character of the preacher is, we begin pretty clearly to understand the value of the doctrine. Any one can see why Rousseau should be such a whimpering reformer, and Byron such a free and easy misanthropist, and why our accomplished Madame Sand, who has a genius and eloquence inferior to neither, should take the present condition of mankind (French-kind) so much to heart, and labor so hotly to set it right.

After "Indiana" (which, we presume, contains the lady's notions upon wives and husbands) came "Valentine," which may be said to exhibit her doctrine, in regard of young men and maidens, to whom the author would accord, as we fancy, the same tender license. "Valentine" was followed by "Lelia," a wonderful book indeed, gorgeous in eloquence, and rich in magnificent poetry: a regular topsyturvyfication of morality, a thieves' and prost.i.tutes' apotheosis. This book has received some late enlargements and emendations by the writer; it contains her notions on morals, which, as we have said, are so peculiar, that, alas! they only can be mentioned here, not particularized: but of "Spiridion" we may write a few pages, as it is her religious manifesto.

In this work, the lady a.s.serts her pantheistical doctrine, and openly attacks the received Christian creed. She declares it to be useless now, and unfitted to the exigencies and the degree of culture of the actual world; and, though it would be hardly worth while to combat her opinions in due form, it is, at least, worth while to notice them, not merely from the extraordinary eloquence and genius of the woman herself, but because they express the opinions of a great number of people besides: for she not only produces her own thoughts, but imitates those of others very eagerly; and one finds in her writings so much similarity with others, or, in others, so much resemblance to her, that the book before us may pa.s.s for the expression of the sentiments of a certain French party.

"Dieu est mort," says another writer of the same cla.s.s, and of great genius too.--"Dieu est mort," writes Mr. Henry Heine, speaking of the Christian G.o.d; and he adds, in a daring figure of speech;--"N'entendez-vous pas sonner la Clochette?--on porte les sacremens a un Dieu qui se meurt!" Another of the pantheist poetical philosophers, Mr. Edgar Quinet, has a poem, in which Christ and the Virgin Mary are made to die similarly, and the former is cla.s.sed with Prometheus. This book of "Spiridion" is a continuation of the theme, and perhaps you will listen to some of the author's expositions of it.

It must be confessed that the controversialists of the present day have an eminent advantage over their predecessors in the days of folios; it required some learning then to write a book, and some time, at least--for the very labor of writing out a thousand such vast pages would demand a considerable period. But now, in the age of duodecimos, the system is reformed altogether: a male or female controversialist draws upon his imagination, and not his learning; makes a story instead of an argument, and, in the course of 150 pages (where the preacher has it all his own way) will prove or disprove you anything. And, to our shame be it said, we Protestants have set the example of this kind of proselytism--those detestable mixtures of truth, lies, false sentiment, false reasoning, bad grammar, correct and genuine philanthropy and piety--I mean our religious tracts, which any woman or man, be he ever so silly, can take upon himself to write, and sell for a penny, as if religious instruction were the easiest thing in the world. We, I say, have set the example in this kind of composition, and all the sects of the earth will, doubtless, speedily follow it. I can point you out blasphemies in famous pious tracts that are as dreadful as those above mentioned; but this is no place for such discussions, and we had better return to Madame Sand. As Mrs. Sherwood expounds, by means of many touching histories and anecdotes of little boys and girls, her notions of church history, church catechism, church doctrine;--as the author of "Father Clement, a Roman Catholic Story," demolishes the stately structure of eighteen centuries, the mighty and beautiful Roman Catholic faith, in whose bosom repose so many saints and sages,--by the means of a three-and-sixpenny duodecimo volume, which tumbles over the vast fabric, as David's pebble-stone did Goliath;--as, again, the Roman Catholic author of "Geraldine" falls foul of Luther and Calvin, and drowns the awful echoes of their tremendous protest by the sounds of her little half-crown trumpet: in like manner, by means of pretty sentimental tales, and cheap apologues, Mrs. Sand proclaims HER truth--that we need a new Messiah, and that the Christian religion is no more! O awful, awful name of G.o.d! Light unbearable! Mystery unfathomable! Vastness immeasurable!--Who are these who come forward to explain the mystery, and gaze unblinking into the depths of the light, and measure the immeasurable vastness to a hair? O name, that G.o.d's people of old did fear to utter! O light, that G.o.d's prophet would have perished had he seen! Who are these that are now so familiar with it?--Women, truly; for the most part weak women--weak in intellect, weak mayhap in spelling and grammar, but marvellously strong in faith:--women, who step down to the people with stately step and voice of authority, and deliver their twopenny tablets, as if there were some Divine authority for the wretched nonsense recorded there!

With regard to the spelling and grammar, our Parisian Pythoness stands, in the goodly fellows.h.i.+p, remarkable. Her style is a n.o.ble, and, as far as a foreigner can judge, a strange tongue, beautifully rich and pure.

She has a very exuberant imagination, and, with it, a very chaste style of expression. She never scarcely indulges in declamation, as other modern prophets do, and yet her sentences are exquisitely melodious and full. She seldom runs a thought to death (after the manner of some prophets, who, when they catch a little one, toy with it until they kill it), but she leaves you at the end of one of her brief, rich, melancholy sentences, with plenty of food for future cogitation. I can't express to you the charm of them; they seem to me like the sound of country bells--provoking I don't know what vein of musing and meditation, and falling sweetly and sadly on the ear.

This wonderful power of language must have been felt by most people who read Madame Sand's first books, "Valentine" and "Indiana": in "Spiridion" it is greater, I think, than ever; and for those who are not afraid of the matter of the novel, the manner will be found most delightful. The author's intention, I presume, is to describe, in a parable, her notions of the downfall of the Catholic church; and, indeed, of the whole Christian scheme: she places her hero in a monastery in Italy, where, among the characters about him, and the events which occur, the particular tenets of Madame Dudevant's doctrine are not inaptly laid down. Innocent, faithful, tender-hearted, a young monk, by name Angel, finds himself, when he has p.r.o.nounced his vows, an object of aversion and hatred to the G.o.dly men whose lives he so much respects, and whose love he would make any sacrifice to win. After enduring much, he flings himself at the feet of his confessor, and begs for his sympathy and counsel; but the confessor spurns him away, and accuses him, fiercely, of some unknown and terrible crime--bids him never return to the confessional until contrition has touched his heart, and the stains which sully his spirit are, by sincere repentance, washed away.

"Thus speaking," says Angel, "Father Hegesippus tore away his robe, which I was holding in my supplicating hands. In a sort of wildness I still grasped it tighter; he pushed me fiercely from him, and I fell with my face towards the ground. He quitted me, closing violently after him the door of the sacristy, in which this scene had pa.s.sed. I was left alone in the darkness. Either from the violence of my fall, or the excess of my grief, a vein had burst in my throat, and a haemorrhage ensued. I had not the force to rise; I felt my senses rapidly sinking, and, presently, I lay stretched on the pavement, unconscious, and bathed in my blood."

[Now the wonderful part of the story begins.]

"I know not how much time I pa.s.sed in this way. As I came to myself I felt an agreeable coolness. It seemed as if some harmonious air was playing round about me, stirring gently in my hair, and drying the drops of perspiration on my brow. It seemed to approach, and then again to withdraw, breathing now softly and sweetly in the distance, and now returning, as if to give me strength and courage to rise.

"I would not, however, do so as yet; for I felt myself, as I lay, under the influence of a pleasure quite new to me; and listened, in a kind of peaceful aberration, to the gentle murmurs of the summer wind, as it breathed on me through the closed window-blinds above me. Then I fancied I heard a voice that spoke to me from the end of the sacristy: it whispered so low that I could not catch the words. I remained motionless, and gave it my whole attention. At last I heard, distinctly, the following sentence:--'Spirit of Truth, raise up these victims of ignorance and imposture.' 'Father Hegesippus,' said I, in a weak voice, 'is that you who are returning to me?' But no one answered. I lifted myself on my hands and knees, I listened again, but I heard nothing. I got up completely, and looked about me: I had fallen so near to the only door in this little room, that none, after the departure of the confessor, could have entered it without pa.s.sing over me; besides, the door was shut, and only opened from the inside by a strong lock of the ancient shape. I touched it, and a.s.sured myself that it was closed. I was seized with terror, and, for some moments, did not dare to move.

Leaning against the door, I looked round, and endeavored to see into the gloom in which the angles of the room were enveloped. A pale light, which came from an upper window, half closed, was seen to be trembling in the midst of the apartment. The wind beat the shutter to and fro, and enlarged or diminished the s.p.a.ce through which the light issued. The objects which were in this half light--the praying-desk, surmounted by its skull--a few books lying on the benches--a surplice hanging against the wall--seemed to move with the shadow of the foliage that the air agitated behind the window. When I thought I was alone, I felt ashamed of my former timidity; I made the sign of the cross, and was about to move forward in order to open the shutter altogether, but a deep sigh came from the praying-desk, and kept me nailed to my place. And yet I saw the desk distinctly enough to be sure that no person was near it.

Then I had an idea which gave me courage. Some person, I thought, is behind the shutter, and has been saying his prayers outside without thinking of me. But who would be so bold as to express such wishes and utter such a prayer as I had just heard?