The crowd drew its own conclusion,--the individual who spoke up for the thief was of course his accomplice, and stern measures were proposed to deal with the two malefactors, and when Gamelin offered to guarantee Brotteaux" honesty, the wisest heads suggested sending _him_ along with the two others to the Sectional headquarters.
But the pretty girl gave a cry of delight; she had found her purse again. The statement was received with a storm of hisses, and she was threatened with a public whipping,--like a Nun.
"Sir," said the ex-monk, addressing Brotteaux, "I thank you for having spoken in my defence. My name is of no concern, but I had better tell you what it is; I am called Louis de Longuemare. I am in truth a Regular; but not a Capuchin, as those women would have it. There is the widest difference; I am a monk of the Order of the Barnabites, which has given Doctors and Saints without number to the Church. It is only a half-truth to refer its origin to St. Charles Borromeo; we must account as the true founder the Apostle St. Paul, whose cipher it bears on its arms. I have been compelled to quit my cloister, now headquarters of the Section du Pont-Neuf, and adopt a secular habit.
"Nay, Father," said Brotteaux, scrutinizing Monsieur de Longuemare"s frock, "your dress is token enough that you have not forsworn your profession; to look at it, one might think you had reformed your Order rather than forsaken it. It is your good heart makes you expose yourself in these austere habiliments to the insults of a G.o.dless populace."
"Yet I cannot very well," replied the ex-monk, "wear a blue coat, like a roisterer at a dance!"
"What I mention, Father, about your dress is by way of paying homage to your character and putting you on your guard against the risks you run."
"On the contrary, sir, it would be much better to inspirit me to confess my faith. For indeed, I am only too p.r.o.ne to fear danger. I have abandoned my habit, sir, which is a sort of apostasy; I would fain not have deserted, had it been possible, the House where G.o.d granted me for so many years the grace of a peaceable and retired life. I got leave to stay there, and I still continued to occupy my cell, while they turned the church and cloister into a sort of petty _hotel de ville_ they called the Section. I saw, sir, I saw them hack away the emblems of the Holy Verity; I saw the name of the Apostle Paul replaced by a convicted felon"s cap. Sometimes I was actually present at the confabulations of the Section, where I heard amazing errors propounded. At last I quitted this place of profanation and went to live on the pension of a hundred pistoles allowed me by the a.s.sembly in a stable that stood empty, the horses having been requisitioned for the service of the armies. There I sing Ma.s.s for a few of the faithful, who come to the office to bear witness to the eternity of the Church of Jesus Christ."
"For my part, Father," replied the other, "if you care to know my name, I am called Brotteaux, and I was a publican in former days."
"Sir," returned the Pere Longuemare, "I was aware by St. Matthew"s example that one may look for good counsel from a publican."
"Father, you are too obliging."
"_Citoyen_ Brotteaux," remarked Gamelin, "pray admire the virtues of the people, more hungry for justice than for bread; consider how everyone here is ready to lose his place to chastise the thief. These men and women, victims of such poverty and privation, are of so stern a probity they cannot tolerate a dishonest act."
"It must indeed be owned," replied Brotteaux, "that in their hearty desire to hang the pilferer, these folks were like to do a mischief to this good cleric, to his champion and to his champion"s champion. Their avarice itself and their selfish eagerness to safeguard their own welfare were motives enough; the thief in attacking one of them threatened all; self-preservation urged them to punish him.... At the same time, it is like enough the most part of these workmen and goodwives are honest and keep their hands off other folk"s goods. From the cradle these sentiments have been instilled in them by their father and mother, who have whipped them well and soundly and inculcated the virtues through their backside."
Gamelin did not conceal the fact from his old neighbour that he deemed such language unworthy of a philosopher.
"Virtue," said he, "is natural to mankind; G.o.d has planted the seed of it in the heart of mortals."
Old Brotteaux was a sceptic and found in his atheism an abundant source of self-satisfaction.
"I see this much, _citoyen_ Gamelin, that, while a Revolutionary for what is of this world, you are, where Heaven is concerned, of a conservative, or even a reactionary temper. Robespierre and Marat are the same to you. For me, I find it strange that Frenchmen, who will not put up with a mortal king any longer, insist on retaining an immortal tyrant, far more despotic and ferocious. For what is the Bastille, or even the _Chambre Ardente_[1] beside h.e.l.lfire? Humanity models its G.o.ds on its tyrants, and you, who reject the original, preserve the copy!"
"Oh! _citoyen!_" protested Gamelin, "are you not ashamed to hold such language? how can you confound the dark divinities born of ignorance and fear with the Author of Nature? Belief in a benevolent G.o.d is necessary for morality. The Supreme Being is the source of all the virtues and a man cannot be a Republican if he does not believe in G.o.d. Robespierre knew this, who, as we all remember, had the bust of the philosopher Helvetius removed from the Hall of the Jacobins, because he had taught Frenchmen the lessons of slavery by preaching atheism.... I hope, at least, _citoyen_ Brotteaux, that, as soon as the Republic has established the worship of Reason, you will not refuse your adhesion to so wise a religion!"
"I love reason, but I am no fanatic in my love," was Brotteaux"s answer.
"Reason is our guide and beacon-light; but when you have made a divinity of it, it will blind you and instigate you to crime,"--and he proceeded to develop his thesis, standing both feet in the kennel, as he had once been used to perorate, seated in one of Baron d"Holbach"s gilt armchairs, which, as he was fond of saying, formed the basis of natural philosophy.
"Jean Jacques Rousseau," he proceeded, "who was not without talents, particularly in music, was a scampish fellow who professed to derive his morality from Nature while all the time he got it from the dogmas of Calvin. Nature teaches us to devour each other and gives us the example of all the crimes and all the vices which the social state corrects or conceals. We should love virtue; but it is well to know that this is simply and solely a convenient expedient invented by men in order to live comfortably together. What we call morality is merely a desperate enterprise, a forlorn hope, on the part of our fellow creatures to reverse the order of the universe, which is strife and murder, the blind interplay of hostile forces. She destroys herself, and the more I think of things, the more convinced I am that the universe is mad. Theologians and philosophers, who make G.o.d the author of Nature and the architect of the universe, show Him to us as illogical and ill-conditioned. They declare Him benevolent, because they are afraid of Him, but they are forced to admit that His acts are atrocious. They attribute a malignity to him seldom to be found even in mankind. And that is how they get human beings to adore Him. For our miserable race would never lavish worship on just and benevolent deities from which they would have nothing to fear; they would feel only a barren grat.i.tude for their benefits. Without purgatory and h.e.l.l, your good G.o.d would be a mighty poor creature."
"Sir," said the Pere Longuemare, "do not talk of Nature; you do not know what Nature is."
"Egad, I know it as well as you do, Father."
"You cannot know it, because you have not religion, and religion alone teaches us what Nature is, wherein it is good, and how it has been made evil. However, you must not expect me to answer you; G.o.d has vouchsafed me, to refute your errors, neither eloquence nor force of intellect. I should only be afraid, by my inadequate replies, of giving you occasion to blaspheme and further reasons for hardening your heart. I feel a strong desire to help you; yet the sole fruit of my importunate efforts would be to...."
The discussion was cut short by a tremendous shout coming from the head of the column to warn the whole regiment of famished citizens that the baker was opening his doors. The line began to push forward, but very, very slowly. A National Guard on duty admitted the purchasers one by one. The baker, his wife and boy presided over the sale, a.s.sisted by two Civil Commissaries. These, wearing a tricoloured riband round the left arm, saw that the customers belonged to the Section and were given their proper share in proportion to the number of mouths to be filled.
The _citoyen_ Brotteaux made the quest of pleasure the one and only aim of life, holding that the reason and the senses, the sole judges when G.o.ds there were none, were unable to conceive any other. Accordingly, finding the painter"s remarks somewhat overfull of fanaticism, and the Monk"s of simplicity, to please his taste, this wise man, bent on squaring his behaviour with his views and relieving the tedium of waiting, drew from the bulging pocket of his plum-coloured coat his Lucretius, now as always his chiefest solace and faithful comforter. The binding of red morocco was chafed by hard wear, and the _citoyen_ Brotteaux had judiciously erased the coat of arms that once embellished it,--three islets or, which his father the financier had bought for good money down. He opened the book at the pa.s.sage where the poet philosopher, who is for curing men of the futile and mischievous pa.s.sion of love, surprises a woman in the arms of her serving-women in a state bound to offend all a lover"s susceptibilities. The _citoyen_ Brotteaux read the lines, though not without casting a surrept.i.tious glance at the golden pate of the pretty girl in front of him and enjoying a sniff of the heady perfume of the little s.l.u.t"s hot skin. The poet Lucretius was a wise man, but he had only one string to his bow; his disciple Brotteaux had several.
So he read on, taking two steps forward every quarter of an hour. His ear, soothed by the grave and cadenced numbers of the Latin Muse, was deaf to the women"s scolding about the monstrous prices of bread and sugar and coffee, candles and soap. In this calm and unruffled mood he reached the threshold of the bakehouse. Behind him, evariste Gamelin could see over his head the gilt cornsheaf surmounting the iron grating that filled the fanlight over the door.
When his turn came to enter the shop, he found the hampers and lockers already emptied; the baker handed him the only sc.r.a.p of bread left, which did not weigh two pounds. evariste paid his money, and the gate was slammed on his heels, for fear of a riot and the people carrying the place by storm.
But there was no need to fear; these poor folks, trained to obedience alike by their old-time oppressors and by their liberators of to-day, slunk off with drooping heads and dragging feet.
As he reached the corner of the street, Gamelin caught sight of the _citoyenne_ Dumonteil, seated on a stone post, her nursling in her arms. She sat there quite still; her face was colourless and her tearless eyes seemed to see nothing. The infant was sucking her finger voraciously. Gamelin stood a while in front of her, abashed and uncertain what to do. She did not appear to see him.
He stammered something, then pulled out his pocket-knife, a clasp-knife with a horn handle, cut his loaf in two and laid half on the young mother"s knee. She looked up at him in wonder; but he had already turned the corner of the street.
On reaching home, evariste found his mother sitting at the window darning stockings. With a light laugh he put his half of the bread in her hand.
"You must forgive me, mother dear; I was tired out with standing about and exhausted by the heat, and out in the street there as I trudged home, mouthful by mouthful I have gobbled up half of our allowance.
There"s barely your share left,"--and as he spoke, he made a pretence of shaking the crumbs off his jacket.
FOOTNOTES:
[1] _Chambre Ardente_,--under the ancien regime, a tribunal charged with the investigation of heinous crimes and having power to burn those found guilty.
VII
Employing a very old-fashioned locution, the _citoyenne_ Gamelin had declared: "that by dint of eating chestnuts they would be turning into chestnuts." As a matter of fact, on that day, the 13th July, she and her son had made their midday dinner on a basin of chestnut porridge. As they were finishing this austere repast, a lady pushed open the door and the room was flooded in an instant with the splendour of her presence and the fragrance of her perfumes. evariste recognised the _citoyenne_ Rochemaure. Thinking she had mistaken the door and meant her visit for the _citoyen_ Brotteaux, her friend of other days, he was already preparing to point her out the _ci-devant_ aristocrat"s garret or perhaps summon Brotteaux and so spare an elegant woman the task of scrambling up a mill-ladder; but she made it clear at once that the _citoyen_ evariste Gamelin and no other was the person she had come to see by announcing that she was happy to find him at home and was his servant to command.
They were not entirely strangers to each other, having met more than once in David"s studio, in a box at the a.s.sembly Hall, at the Jacobins, at Venua"s restaurant. On these occasions she had been struck by his good looks and youth and interesting air.
Wearing a hat beribboned like a fairing and plumed like the head-piece of a Representative on mission, the _citoyenne_ Rochemaure was wigged, painted, patched and scented. But her complexion was young and fresh behind all these disguises; these extravagant artificialities of fashion only betokened a frantic haste to enjoy life and the feverishness of these dreadful days when the morrow was so uncertain. Her corsage, with wide facings and enormous basques and all ablaze with huge steel b.u.t.tons, was blood-red, and it was hard to tell, so aristocratic and so revolutionary at one and the same time was her array, whether it was the colours of the victims or of the headsman that she sported. A young officer, a dragoon, accompanied her.
Dandling her long cane by its handle of mother-o"-pearl, a tall, fine woman, of generous proportions and ample bosom, she made the circuit of the studio, and putting up to her grey eyes her double quizzing-gla.s.ses of gold, examined the painter"s canvases with many smiles and exclamations of delight, admiring the handsome artist and flattering him in hopes of a return in kind.
"What," asked the _citoyenne_, "is that picture--it is so n.o.bly conceived, so touching--of a gentle, beautiful woman standing by a young man lying sick?"
Gamelin told her it was meant to represent _Orestes tended by his sister Electra_, and that, had he been able to finish it, it might perhaps have been the least unsatisfactory of his works.
"The subject," he went on to say, "is taken from the _Orestes_ of Euripides. I had read, in a translation of this tragedy made years ago, a scene that filled me with admiration,--the one where the young Electra, raising her brother on his bed of pain, wipes away the froth that gathers on his lips, puts aside the locks that blind his eyes and beseeches the brother she loves to hearken to what she will tell him while the Furies are at peace for the moment.... As I read and re-read this translation, I seemed to be aware of a kind of fog that shrouded the forms of Greek perfection, a fog I could not drive away. I pictured the original text to myself as more nervous and pitched in a different accent. Feeling a keen desire to get a precise idea of the thing, I went to Monsieur Gail, who was the Professor of Greek at the College de France (this was in "91), and begged him to expound the scene to me word by word. He did what I asked, and I then saw that the Ancients are much more simple and homely than people think. Thus, for instance, Electra says to Orestes: "Dear brother, what joy it gave me to see thee sleep!
Shall I help thee to rise?" And Orestes answers: "Yes, help me, take me in thy arms, and wipe away the spume that still clings about my mouth and eyes. Put thy bosom against mine and part from my brow my tangled hair, for it blinds my eyes...." My mind still full of this poetry, so young and vivid, ringing with these simple, strong phrases, I sketched the picture you see there, _citoyenne_."
The painter, who, as a rule, spoke so sparingly of his works, waxed eloquent on the subject of this one. At an encouraging gesture from the _citoyenne_ Rochemaure, who lifted her quizzing-gla.s.ses in token of attention, he continued:
"Hennequin has depicted the madness of Orestes in masterly fashion. But Orestes appeals to us still more poignantly in his sorrow than when he is distraught. What a fate was his! It was filial piety, obedience to a sacred obligation, drove him to commit his dreadful deed,--a sin the G.o.ds cannot but pardon, but which men will never condone. To avenge outraged justice, he has repudiated Nature, has made himself a monster, has torn out his own heart. But his spirit remains unbroken under the weight of his horrible, yet innocent crime.... That is what I would fain have exhibited in my group of brother and sister." He stepped up to the canvas and looked at it not without satisfaction.
"Parts of the picture," he said, "are pretty nearly finished; the head and arm of Orestes, for instance."
"It is an admirable composition.... And Orestes reminds me of you, _citoyen_ Gamelin."
"You think he is like me?" exclaimed the painter, with a grave smile.