The Three Cities Trilogy: Paris, Complete. Emile ZolaЧитать онлайн книгу.
Madeleine, and which he was forgetting in the feverishness born of his repeated steps to save Laveuve. And at thought of it he hastened on, well pleased at having this appointment to occupy and keep him patient.
When he entered the church he was surprised to find it so dark. There were only a few candles burning, huge shadows were flooding the nave, and amidst the semi-obscurity a very loud, clear voice spoke on with a ceaseless streaming of words. All that one could at first distinguish of the numerous congregation was a pale, vague mass of heads, motionless with extreme attention. In the pulpit stood Monseigneur Martha, finishing his third address on the New Spirit. The two former ones had re-echoed far and wide, and so what is called “all Paris” was there – women of society, politicians, and writers, who were captivated by the speaker’s artistic oratory, his warm, skilful language, and his broad, easy gestures, worthy of a great actor.
Pierre did not wish to disturb the solemn attention, the quivering silence above which the prelate’s voice alone rang out. Accordingly he resolved to wait before seeking Abbe Rose, and remained standing near a pillar. A parting gleam of daylight fell obliquely on Monseigneur Martha, who looked tall and sturdy in his white surplice, and scarcely showed a grey hair, although he was more than fifty. He had handsome features: black, keen eyes, a commanding nose, a mouth and chin of the greatest firmness of contour. What more particularly struck one, however, what gained the heart of every listener, was the expression of extreme amiability and anxious sympathy which ever softened the imperious haughtiness of the prelate’s face.
Pierre had formerly known him as Cure, or parish priest, of Ste. Clotilde. He was doubtless of Italian origin, but he had been born in Paris, and had quitted the seminary of St. Sulpice with the best possible record. Very intelligent and very ambitious, he had evinced an activity which even made his superiors anxious. Then, on being appointed Bishop of Persepolis, he had disappeared, gone to Rome, where he had spent five years engaged in work of which very little was known. However, since his return he had been astonishing Paris by his brilliant propaganda, busying himself with the most varied affairs, and becoming much appreciated and very powerful at the archiepiscopal residence. He devoted himself in particular, and with wonderful results, to the task of increasing the subscriptions for the completion of the basilica of the Sacred Heart. He recoiled from nothing, neither from journeys, nor lectures, nor collections, nor applications to Government, nor even endeavours among Israelites and Freemasons. And at last, again enlarging his sphere of action, he had undertaken to reconcile Science with Catholicism, and to bring all Christian France to the Republic, on all sides expounding the policy of Pope Leo XIII., in order that the Church might finally triumph.
However, in spite of the advances of this influential and amiable man, Pierre scarcely liked him. He only felt grateful to him for one thing, the appointment of good Abbe Rose as curate at St. Pierre de Montmartre, which appointment he had secured for him no doubt in order to prevent such a scandal as the punishment of an old priest for showing himself too charitable. On thus finding and hearing the prelate speak in that renowned pulpit of the Madeleine, still and ever pursuing his work of conquest, Pierre remembered how he had seen him at the Duvillards’ during the previous spring, when, with his usual maestria, he had achieved his greatest triumph – the conversion of Eve to Catholicism. That church, too, had witnessed her baptism, a wonderfully pompous ceremony, a perfect gala offered to the public which figures in all the great events of Parisian life. Gerard had knelt down, moved to tears, whilst the Baron triumphed like a good-natured husband who was happy to find religion establishing perfect harmony in his household. It was related among the spectators that Eve’s family, and particularly old Justus Steinberger, her father, was not in reality much displeased by the affair. The old man sneeringly remarked, indeed, that he knew his daughter well enough to wish her to belong to his worst enemy. In the banking business there is a class of security which one is pleased to see discounted by one’s rivals. With the stubborn hope of triumph peculiar to his race, Justus, consoling himself for the failure of his first scheme, doubtless considered that Eve would prove a powerful dissolving agent in the Christian family which she had entered, and thus help to make all wealth and power fall into the hands of the Jews.
However, Pierre’s vision faded. Monseigneur Martha’s voice was rising with increase of volume, celebrating, amidst the quivering of the congregation, the benefits that would accrue from the New Spirit, which was at last about to pacify France and restore her to her due rank and power. Were there not certain signs of this resurrection on every hand? The New Spirit was the revival of the Ideal, the protest of the soul against degrading materialism, the triumph of spirituality over filthy literature; and it was also Science accepted, but set in its proper place, reconciled with Faith, since it no longer pretended to encroach on the latter’s sacred domain; and it was further the Democracy welcomed in fatherly fashion, the Republic legitimated, recognised in her turn as Eldest Daughter of the Church. A breath of poetry passed by. The Church opened her heart to all her children, there would henceforth be but concord and delight if the masses, obedient to the New Spirit, would give themselves to the Master of love as they had given themselves to their kings, recognising that the Divinity was the one unique power, absolute sovereign of both body and soul.
Pierre was now listening attentively, wondering where it was that he had previously heard almost identical words. And suddenly he remembered; and could fancy that he was again at Rome, listening to the last words of Monsignor Nani, the Assessor of the Holy Office. Here, again, he found the dream of a democratic Pope, ceasing to support the compromised monarchies, and seeking to subdue the masses. Since Caesar was down, or nearly so, might not the Pope realise the ancient ambition of his forerunners and become both emperor and pontiff, the sovereign, universal divinity on earth? This, too, was the dream in which Pierre himself, with apostolic naivete, had indulged when writing his book, “New Rome”: a dream from which the sight of the real Rome had so roughly roused him. At bottom it was merely a policy of hypocritical falsehood, the priestly policy which relies on time, and is ever tenacious, carrying on the work of conquest with extraordinary suppleness, resolved to profit by everything. And what an evolution it was, the Church of Rome making advances to Science, to the Democracy, to the Republican regimes, convinced that it would be able to devour them if only it were allowed the time! Ah! yes, the New Spirit was simply the Old Spirit of Domination, incessantly reviving and hungering to conquer and possess the world.
Pierre thought that he recognised among the congregation certain deputies whom he had seen at the Chamber. Wasn’t that tall gentleman with the fair beard, who listened so devoutly, one of Monferrand’s creatures? It was said that Monferrand, once a devourer of priests, was now smilingly coquetting with the clergy. Quite an underhand evolution was beginning in the sacristies, orders from Rome flitted hither and thither; it was a question of accepting the new form of government, and absorbing it by dint of invasion. France was still the Eldest Daughter of the Church, the only great nation which had sufficient health and strength to place the Pope in possession of his temporal power once more. So France must be won; it was well worth one’s while to espouse her, even if she were Republican. In the eager struggle of ambition the bishop made use of the minister, who thought it to his interest to lean upon the bishop. But which of the two would end by devouring the other? And to what a role had religion sunk: an electoral weapon, an element in a parliamentary majority, a decisive, secret reason for obtaining or retaining a ministerial portfolio! Of divine charity, the basis of religion, there was no thought, and Pierre’s heart filled with bitterness as he remembered the recent death of Cardinal Bergerot, the last of the great saints and pure minds of the French episcopacy, among which there now seemed to be merely a set of intriguers and fools.
However, the address was drawing to a close. In a glowing peroration, which evoked the basilica of the Sacred Heart dominating Paris with the saving symbol of the Cross from the sacred Mount of the Martyrs,4 Monseigneur Martha showed that great city of Paris Christian once more and master of the world, thanks to the moral omnipotence conferred upon it by the divine breath of the New Spirit. Unable to applaud, the congregation gave utterance to a murmur of approving rapture, delighted as it was with this miraculous finish which reassured both pocket and conscience. Then Monseigneur Martha quitted the pulpit with a noble step, whilst a loud noise of chairs broke upon the dark peacefulness of the church, where the few lighted candles glittered like the first stars in the evening sky. A long stream of men, vague, whispering
Montmartre.