Against the Grain Part 13

On my neck I have hung a medal of the Holy Virgin which Louise had brought me, as an amulet against cholera.

Or poetry of this sort:

O the lovely moonbeam which fell on the Bible I was reading!

And, finally, such fine and penetrating observations as these:

When I see a man pa.s.s before a crucifix, lift his hat and make the sign of the Cross, I say to myself, 'There goes a Christian.'

And she continued in this fas.h.i.+on, without pause, until after Maurice de Guerin had died, after which his sister bewailed him in other pages, written in a watery prose strewn here and there with bits of poems whose humiliating poverty ended by moving Des Esseintes to pity.

Ah! it was hardly worth mentioning, but the Catholic party was not at all particular in the choice of its proteges and not at all artistic.

Without exception, all these writers wrote in the pallid white prose of pensioners of a monastery, in a flowing movement of phrase which no astringent could counterbalance.

So Des Esseintes, horror-stricken at such insipidities, entirely forsook this literature. But neither did he find atonement for his disappointments among the modern masters of the clergy. These latter were one-sided divines or impeccably correct controversialists, but the Christian language in their orations and books had ended by becoming impersonal and congealing into a rhetoric whose every movement and pause was antic.i.p.ated, in a sequence of periods constructed after a single model. And, in fact, Des Esseintes discovered that all the ecclesiastics wrote in the same manner, with a little more or a little less abandon or emphasis, and there was seldom any variations between the bodiless patterns traded by Dupanloup or Landriot, La Bouillerie or Gaume, by Dom Gueranger or Ratisbonne, by Freppel or Perraud, by Ravignan or Gratry, by Olivain or Dosithee, by Didon or Chocarne.

Des Esseintes had often pondered upon this matter. A really authentic talent, a supremely profound originality, a well-anch.o.r.ed conviction, he thought, was needed to animate this formal style which was too frail to support any thought that was unforseen or any thesis that was audacious.

Yet, despite all this, there were several writers whose burning eloquence fused and shaped this language, notably Lacordaire, who was one of the few really great writers the Church had produced for many years.

Immured, like his colleagues, in the narrow circle of orthodox speculations, likewise obliged to dissipate his energies in the exclusive consideration of those theories which had been expressed and consecrated by the Fathers of the Church and developed by the masters of the pulpit, he succeeded in inbuing them with novelty and in rejuvenating, almost in modifying them, by clothing them in a more personal and stimulating form. Here and there in his _Conferences de Notre-Dame_, were treasures of expression, audacious usages of words, accents of love, rapid movements, cries of joy and distracted effusions. Then, to his position as a brilliant and gentle monk whose ingenuity and labors had been exhausted in the impossible task of conciliating the liberal doctrines of society with the authoritarian dogmas of the Church, he added a temperament of fierce love and suave diplomatic tenderness. In his letters to young men may be found the caressing inflections of a father exhorting his sons with smiling reprimands, the well-meaning advice and the indulgent forgiveness.

Some of these Des Esseintes found charming, confessing as they did the monk's yearning for affection, while others were even imposing when they sought to sustain courage and dissipate doubts by the inimitable certainties of Faith. In fine, this sentiment of paternity, which gave his pen a delicately feminine quality, lent to his prose a characteristically individual accent discernible among all the clerical literature.

After Lacordaire, ecclesiastics and monks possessing any individuality were extremely rare. At the very most, a few pages of his pupil, the Abbe Peyreyve, merited reading. He left sympathetic biographies of his master, wrote a few loveable letters, composed treatises in the sonorous language of formal discourse, and delivered panegyrics in which the declamatory tone was too broadly stressed. Certainly the Abbe Peyreyve had neither the emotion nor the ardor of Lacordaire. He was too much a priest and too little a man. Yet, here and there in the rhetoric of his sermons, flashed interesting effects of large and solid phrasing or touches of n.o.bility that were almost venerable.

But to find writers of prose whose works justify close study, one was obliged to seek those who had not submitted to Ordination; to the secular writers whom the interests of Catholicism engaged and devoted to its cause.

With the Comte de Falloux, the episcopal style, so stupidly handled by the prelates, recruited new strength and in a manner recovered its masculine vigor. Under his guise of moderation, this academician exuded gall. The discourse which he delivered to Parliament in 1848 was diffuse and abject, but his articles, first printed in the _Correspondant_ and since collected into books, were mordant and discerning under the exaggerated politeness of their form. Conceived as harangues, they contained a certain strong muscular energy and were astonis.h.i.+ng in the intolerance of their convictions.

A dangerous polemist because of his ambuscades, a shrewd logician, executing flanking movements and attacking unexpectedly, the Comte de Falloux had also written striking, penetrating pages on the death of Madame Swetchine, whose tracts he had collected and whom he revered as a saint.

But the true temperament of the writer was betrayed in the two brochures which appeared in 1848 and 1880, the latter ent.i.tled _l'Unite nationale_.

Moved by a cold rage, the implacable legitimist this time fought openly, contrary to his custom, and hurled against the infidels, in the form of a peroration, such fulminating invectives as these:

"And you, systematic Utopians, who make an abstraction of human nature, fomentors of atheism, fed on chimerae and hatreds, emanc.i.p.ators of woman, destroyers of the family, genealogists of the simian race, you whose name was but lately an outrage, be satisfied: you shall have been the prophets, and your disciples will be the high-priests of an abominable future!"

The other brochure bore the t.i.tle _le Parti catholique_ and was directed against the despotism of the _Univers_ and against Veuillot whose name he refused to mention. Here the sinuous attacks were resumed, venom filtered beneath each line, when the gentleman, clad in blue answered the sharp physical blows of the fighter with scornful sarcasms.

These contestants represented the two parties of the Church, the two factions whose differences were resolved into virulent hatreds. De Falloux, the more haughty and cunning, belonged to the liberal camp which already claimed Montalembert and Cochin, Lacordaire and De Broglie. He subscribed to the principles of the _Correspondant_, a review which attempted to cover the imperious theories of the Church with a varnish of tolerance. Veuillot, franker and more open, scorned such masks, unhesitatingly admitted the tyranny of the ultramontaine doctrines and confessed, with a certain compunction, the pitiless yoke of the Church's dogma.

For the conduct of this verbal warfare, Veuillot had made himself master of a special style, partly borrowed from La Bruyere and Du Gros-Caillou. This half-solemn, half-slang style, had the force of a tomahawk in the hands of this vehement personality. Strangely headstrong and brave, he had overwhelmed both free thinkers and bishops with this terrible weapon, charging at his enemies like a bull, regardless of the party to which they belonged. Distrusted by the Church, which would tolerate neither his contraband style nor his fortified theories, he had nevertheless overawed everybody by his powerful talent, incurring the attack of the entire press which he effectively thrashed in his _Odeurs de Paris_, coping with every a.s.sault, freeing himself with a kick of the foot of all the wretched hack-writers who had presumed to attack him.

Unfortunately, this undisputed talent only existed in pugilism. At peace, Veuillot was no more than a mediocre writer. His poetry and novels were pitiful. His language was vapid, when it was not engaged in a striking controversy. In repose, he changed, uttering ba.n.a.l litanies and mumbling childish hymns.

More formal, more constrained and more serious was the beloved apologist of the Church, Ozanam, the inquisitor of the Christian language. Although he was very difficult to understand, Des Esseintes never failed to be astonished by the insouciance of this writer, who spoke confidently of G.o.d's impenetrable designs, although he felt obliged to establish proof of the improbable a.s.sertions he advanced.

With the utmost self-confidence, he deformed events, contradicted, with greater impudence even than the panegyrists of other parties, the known facts of history, averred that the Church had never concealed the esteem it had for science, called heresies impure miasmas, and treated Buddhism and other religions with such contempt that he apologized for even soiling his Catholic prose by onslaught on their doctrines.

At times, religious pa.s.sion breathed a certain ardor into his oratorical language, under the ice of which seethed a violent current; in his numerous writings on Dante, on Saint Francis, on the author of _Stabat Mater_, on the Franciscan poets, on socialism, on commercial law and every imaginable subject, this man pleaded for the defense of the Vatican which he held indefectible, and judged causes and opinions according to their harmony or discord with those that he advanced.

This manner of viewing questions from a single viewpoint was also the method of that literary scamp, Nettement, whom some people would have made the other's rival. The latter was less bigoted than the master, affected less arrogance and admitted more worldly pretentions. He repeatedly left the literary cloister in which Ozanam had imprisoned himself, and had read secular works so as to be able to judge of them.

This province he entered gropingly, like a child in a vault, seeing nothing but shadow around him, perceiving in this gloom only the gleam of the candle which illumed the place a few paces before him.

In this gloom, uncertain of his bearings, he stumbled at every turn, speaking of Murger who had "the care of a chiselled and carefully finished style"; of Hugo who sought the noisome and unclean and to whom he dared compare De Laprade; of Paul Delacroix who scorned the rules; of Paul Delaroche and of the poet Reboul, whom he praised because of their apparent faith.

Des Esseintes could not restrain a shrug of the shoulders before these stupid opinions, covered by a borrowed prose whose already worn texture clung or became torn at each phrase.

In a different way, the works of Poujoulat and Genoude, Montalembert, Nicolas and Carne failed to inspire him with any definite interest.

His taste for history was not p.r.o.nounced, even when treated with the scholarly fidelity and harmonious style of the Duc de Broglie, nor was his penchant for the social and religious questions, even when broached by Henry Cochin, who revealed his true self in a letter where he gave a stirring account of the taking of the veil at the Sacre-Coeur. He had not touched these books for a long time, and the period was already remote when he had thrown with his waste paper the puerile lucubrations of the gloomy Pontmartin and the pitiful Feval; and long since he had given to his servants, for a certain vulgar usage, the short stories of Aubineau and La.s.serre, in which are recorded wretched hagiographies of miracles effected by Dupont of Tours and by the Virgin.

In no way did Des Esseintes derive even a fugitive distraction from his boredom from this literature. The ma.s.s of books which he had once studied he had thrown into dim corners of his library shelves when he left the Fathers' school. "I should have left them in Paris," he told himself, as he turned out some books which were particularly insufferable: those of the Abbe Lamennais and that impervious sectarian so magisterially, so pompously dull and empty, the Comte Joseph de Maistre.

A single volume remained on a shelf, within reach of his hand. It was the _Homme_ of Ernest h.e.l.lo. This writer was the absolute opposite of his religious confederates. Almost isolated among the pious group terrified by his conduct, Ernest h.e.l.lo had ended by abandoning the open road that led from earth to heaven. Probably disgusted by the dullness of the journey and the noisy mob of those pilgrims of letters who for centuries followed one after the other upon the same highway, marching in each other's steps, stopping at the same places to exchange the same commonplace remarks on religion, on the Church Fathers, on their similar beliefs, on their common masters, he had departed through the byways to wander in the gloomy glade of Pascal, where he tarried long to recover his breath before continuing on his way and going even farther in the regions of human thought than the Jansenist, whom he derided.

Tortuous and precious, doctoral and complex, h.e.l.lo, by the piercing cunning of his a.n.a.lysis, recalled to Des Esseintes the sharp, probing investigations of some of the infidel psychologists of the preceding and present century. In him was a sort of Catholic Duranty, but more dogmatic and penetrating, an experienced manipulation of the magnifying gla.s.s, a sophisticated engineer of the soul, a skillful watchmaker of the brain, delighting to examine the mechanism of a pa.s.sion and elucidate it by details of the wheel work.

In this oddly formed mind existed unsurmised relations.h.i.+ps of thoughts, harmonies and oppositions; furthermore, he affected a wholly novel manner of action which used the etymology of words as a spring-board for ideas whose a.s.sociations sometimes became tenuous, but which almost constantly remained ingenious and sparkling.

Thus, despite the awkwardness of his structure, he dissected with a singular perspicacity, the _Avare_, "the ordinary man," and "the pa.s.sion of unhappiness," revealing meanwhile interesting comparisons which could be constructed between the operations of photography and of memory.

But such skill in handling this perfected instrument of a.n.a.lysis, stolen from the enemies of the Church, represented only one of the temperamental phases of this man.

Still another existed. This mind divided itself in two parts and revealed, besides the writer, the religious fanatic and Biblical prophet.

Like Hugo, whom he now and again recalled in distortions of phrases and words, Ernest h.e.l.lo had delighted in imitating Saint John of Patmos. He pontificated and vaticinated from his retreat in the rue Saint-Sulpice, haranguing the reader with an apocalyptic language partaking in spots of the bitterness of an Isaiah.

He affected inordinate pretentions of profundity. There were some fawning and complacent people who pretended to consider him a great man, the reservoir of learning, the encyclopedic giant of the age.

Perhaps he was a well, but one at whose bottom one often could not find a drop of water.

In his volume _Paroles de Dieu_, he paraphrased the Holy Scriptures, endeavoring to complicate their ordinarily obvious sense. In his other book _Homme_, and in his brochure _le Jour du Seigneur_, written in a biblical style, rugged and obscure, he sought to appear like a vengeful apostle, prideful and tormented with spleen, but showed himself a deacon touched with a mystic epilepsy, or like a talented Maistre, a surly and bitter sectarian.

But, thought Des Esseintes, this sickly shamelessness often obstructed the inventive sallies of the casuist. With more intolerance than even Ozanam, he resolutely denied all that pertained to his clan, proclaimed the most disconcerting axioms, maintained with a disconcerting authority that "geology is returning toward Moses," and that natural history, like chemistry and every contemporary science, verifies the scientific truth of the Bible. The proposition on each page was of the unique truth and the superhuman knowledge of the Church, and everywhere were interspersed more than perilous aphorisms and raging curses cast at the art of the last century.

To this strange mixture was added the love of sanctimonious delights, such as a translation of the _Visions_ by Angele de Foligno, a book of an unparalleled fluid stupidity, with selected works of Jean Rusbrock l'Admirable, a mystic of the thirteenth century whose prose offered an incomprehensible but alluring combination of dusky exaltations, caressing effusions, and poignant transports.

The whole att.i.tude of this presumptuous pontiff, h.e.l.lo, had leaped from a preface written for this book. He himself remarked that "extraordinary things can only be stammered," and he stammered in good truth, declaring that "the holy gloom where Rusbrock extends his eagle wings is his ocean, his prey, his glory, and for such as him the far horizons would be a too narrow garment."

However this might be, Des Esseintes felt himself intrigued toward this ill-balanced but subtile mind. No fusion had been effected between the skilful psychologist and the pious pedant, and the very jolts and incoherencies const.i.tuted the personality of the man.

With him was recruited the little group of writers who fought on the front battle line of the clerical camp. They did not belong to the regular army, but were more properly the scouts of a religion which distrusted men of such talent as Veuillot and h.e.l.lo, because they did not seem sufficiently submissive and shallow. What the Church really desires is soldiers who do not reason, files of such blind combatants and such mediocrities as h.e.l.lo describes with the rage of one who has submitted to their yoke. Thus it was that Catholicism had lost no time in driving away one of its partisans, an enraged pamphleteer who wrote in a style at once rare and exasperated, the savage Leon Bloy; and caused to be cast from the doors of its bookshops, as it would a plague or a filthy vagrant, another writer who had made himself hoa.r.s.e with celebrating its praises, Barbey d'Aurevilly.

It is true that the latter was too p.r.o.ne to compromise and not sufficiently docile. Others bent their heads under rebukes and returned to the ranks; but he was the _enfant terrible_, and was unrecognized by the party. In a literary way, he pursued women whom he dragged into the sanctuary. Nay, even that vast disdain was invoked, with which Catholicism enshrouds talent to prevent excommunication from putting beyond the pale of the law a perplexing servant who, under pretext of honoring his masters, broke the window panes of the chapel, juggled with the holy pyxes and executed eccentric dances around the tabernacle.

Two works of Barbey d'Aurevilly specially attracted Des Esseintes, the _Pretre marie_ and the _Diaboliques_. Others, such as the _Ensorcele_, the _Chevalier des touches_ and _Une Vieille Maitresse_, were certainly more comprehensive and more finely balanced, but they left Des Esseintes untouched, for he was really interested only in unhealthy works which were consumed and irritated by fever.

In these all but healthy volumes, Barbey d'Aurevilly constantly hesitated between those two pits which the Catholic religion succeeds in reconciling: mysticism and sadism.

In these two books which Des Esseintes was thumbing, Barbey had lost all prudence, given full rein to his steed, and galloped at full speed over roads to their farthest limits.