Toilers of the Sea. Victor HugoЧитать онлайн книгу.
island of Guernsey, it has, unfortunately, plenty of room for differences of religion; there, to take the broad distinction, is the Catholic faith and the Protestant faith; every form of worship has its temple or chapel. In Germany, at Heidelberg, for example, people are not so particular; they divide a church in two, one half for St. Peter, the other half for Calvin, and between the two is a partition to prevent religious variances terminating in fisticuffs. The shares are equal; the Catholics have three altars, the Huguenots three altars. As the services are at the same hours, one bell summonses both denominations to prayers; it rings, in fact, both for God and for Satan, according as each pleases to regard it. Nothing can be more simple.
The phlegmatic character of the Germans favours, I suppose, this peculiar arrangement, but in Guernsey every religion has its own domicile; there is the orthodox parish and the heretic parish; the individual may choose. "Neither one nor the other" was the choice of Mess Lethierry.
This sailor, workman, philosopher, and parvenu trader, though a simple man in appearance, was by no means simple at bottom. He had his opinions and his prejudices. On the subject of the priests he was immovable; he would have entered the lists with Montlosier.
Occasionally he indulged in rather disrespectful jokes upon this subject. He had certain odd expressions thereupon peculiar to himself, but significant enough. Going to confession he called "combing one's conscience." The little learning that he had—a certain amount of reading picked up here and there between the squalls at sea—did not prevent his making blunders in spelling. He made also mistakes in pronunciation, some of which, however, gave a double sense to his words, which might have been suspected of a sly intention. After peace had been brought about by Waterloo between the France of Louis XVIII. and the England of Wellington, Mess Lethierry was heard to say, "Bour mont a été le traître d'union entre les deux camps." On one occasion he wrote pape ôté for papauté. We do not think these puns were intentional.
Though he was a strong anti-papist, that circumstance was far from conciliating the Anglicans. He was no more liked by the Protestant rectors than by the Catholic curés. The enunciation of the greatest dogmas did not prevent his anti-theological temper bursting forth. Accident, for example, having once brought him to hear a sermon on eternal punishment, by the Reverend Jaquemin Hérode—a magnificent discourse, filled from one end to the other with sacred texts, proving the everlasting pains, the tortures, the torments, the perditions, the inexorable chastisements, the burnings without end, the inextinguishable maledictions, the wrath of the Almighty, the celestial fury, the divine vengeance, and other incontestable realities—he was heard to say as he was going out in the midst of the faithful flock, "You see, I have an odd notion of my own on this matter; I imagine God as a merciful being."
This leaven of atheism was doubtless due to his sojourn in France.
Although a Guernsey man of pure extraction, he was called in the island "the Frenchman;" but chiefly on account of his "improper" manner of speaking. He did not indeed conceal the truth from himself. He was impregnated with ideas subversive of established institutions. His obstinacy in constructing the "Devil Boat" had proved that. He used to say, "I was suckled by the '89"—a bad sort of nurse. These were not his only indiscretions. In France "to preserve appearances," in England "to be respectable," is the chief condition of a quiet life. To be respectable implies a multitude of little observances, from the strict keeping of Sunday down to the careful tying of a cravat. "To act so that nobody may point at you;" this is the terrible social law. To be pointed at with the finger is almost the same thing as an anathematisation. Little towns, always hotbeds of gossip, are remarkable for that isolating malignancy, which is like the tremendous malediction of the Church seen through the wrong end of the telescope. The bravest are afraid of this ordeal. They are ready to confront the storm, the fire of cannon, but they shrink at the glance of "Mrs. Grundy." Mess Lethierry was more obstinate than logical; but under pressure even his obstinacy would bend. He put—to use another of his phrases, eminently suggestive of latent compromises, not always pleasant to avow—"a little water in his wine." He kept aloof from the clergy, but he did not absolutely close his door against them. On official occasions, and at the customary epochs of pastoral visits, he received with sufficiently good grace both the Lutheran rector and the Papist chaplain. He had even, though at distant intervals, accompanied Déruchette to the Anglican parish church, to which Déruchette herself, as we have said, only went on the four great festivals of the year.
On the whole, these little concessions, which always cost him a pang, irritated him; and far from inclining him towards the Church people, only increased his inward disinclination to them. He compensated himself by more raillery. His nature, in general so devoid of bitterness, had no uncharitable side except this. To alter him, however, was impossible.
In fact, this was in his very temperament, and was beyond his own power to control.
Every sort of priest or clergyman was distasteful to him. He had a little of the old revolutionary want of reverence. He did not distinguish between one form of worship and another. He did not do justice to that great step in the progress of ideas, the denial of the real presence. His shortsightedness in these matters even prevented his perceiving any essential difference between a minister and an abbé. A reverend doctor and a reverend father were pretty nearly the same to him. He used to say, "Wesley is not more to my taste than Loyola." When he saw a reverend pastor walking with his wife, he would turn to look at them, and mutter, "a married priest," in a tone which brought out all the absurdity which those words had in the ears of Frenchmen at that time. He used to relate how, on his last voyage to England, he had seen the "Bishopess" of London. His dislike for marriages of that sort amounted almost to disgust. "Gown and gown do not mate well," he would say. The sacerdotal function was to him in the nature of a distinct sex. It would have been natural to him to have said, "Neither a man nor a woman, only a priest;" and he had the bad taste to apply to the Anglican and the Roman Catholic clergy the same disdainful epithets. He confounded the two cassocks in the same phraseology. He did not take the trouble to vary in favour of Catholics or Lutherans, or whatever they might be, the figures of speech common among military men of that period. He would say to Déruchette, "Marry whom you please, provided you do not marry a parson."
XIII
THOUGHTLESSNESS ADDS A GRACE TO BEAUTY
A word once said, Mess Lethierry remembered it: a word once said, Déruchette soon forgot it. Here was another difference between the uncle and the niece.
Brought up in the peculiar way already described, Déruchette was little accustomed to responsibility. There is a latent danger in an education not sufficiently serious, which cannot be too much insisted on. It is perhaps unwise to endeavour to make a child happy too soon.
So long as she was happy, Déruchette thought all was well. She knew, too, that it was always a pleasure to her uncle to see her pleased. The religious sentiment in her nature was satisfied with going to the parish church four times in the year. We have seen her in her Christmas-day toilet. Of life, she was entirely ignorant. She had a disposition which one day might lead her to love passionately. Meanwhile she was contented.
She sang by fits and starts, chatted by fits and starts, enjoyed the hour as it passed, fulfilled some little duty, and was gone again, and was delightful in all. Add to all this the English sort of liberty which she enjoyed. In England the very infants go alone, girls are their own mistresses, and adolescence is almost wholly unrestrained. Such are the differences of manners. Later, how many of these free maidens become female slaves? I use the word in its least odious sense; I mean that they are free in the development of their nature, but slaves to duty.
Déruchette awoke every morning with little thought of her actions of the day before. It would have troubled her a good deal to have had to give an account of how she had spent her time the previous week. All this, however, did not prevent her having certain hours of strange disquietude; times when some dark cloud seemed to pass over the brightness of her joy. Those azure depths are subject to such shadows! But clouds like these soon passed away. She quickly shook off such moods with a cheerful laugh, knowing neither why she had been sad, nor why she had regained her serenity. She was always at play. As a child, she would take delight in teasing the passers-by. She played practical