# Eve and David/Section 14

"Very well, let us take facts that every schoolboy knows. One day France is almost entirely overrun by the English; the King has only a single province left. Two figures arise from among the people—a poor herd girl, that very Jeanne Darc of whom we were speaking, and a burgher named Jacques Coeur. The girl brings the power of virginity, the strength of her arm; the burgher gives his gold, and the kingdom is saved. The maid is taken prisoner, and the King, who could have ransomed her, leaves her to be burned alive. The King allows his courtier to accuse the great burgher of capital crime, and they rob him and divide all his wealth among themselves. The spoils of an innocent man, hunted down, brought to bay, and driven into exile by the Law, went to enrich five noble houses; and the father of the Archbishop of Bourges left the kingdom for ever without one sou of all his possessions in France, and no resource but moneys remitted to Arabs and Saracens in Egypt. It is open to you to say that these examples are out of date, that three centuries of public education have since elapsed, and that the outlines of those ages are more or less dim figures. Well, young man, do you believe in the last demi-god of France, in Napoleon? One of his generals was in disgrace all through his career; Napoleon made him a marshal grudgingly, and never sent him on service if he could help it. That marshal was Kellermann. Do you know the reason of the grudge? . . . Kellermann saved France and the First Consul at Marengo by a brilliant charge; the ranks applauded under fire and in the thick of the carnage. That heroic charge was not even mentioned in the bulletin. Napoleon's coolness toward Kellermann, Fouche's fall, and Talleyrand's disgrace were all attributable to the same cause; it is the ingratitude of a Charles VII., or a Richelieu, or ——"
"But, father," said Lucien, "suppose that you should save my life and make my fortune, you are making the ties of gratitude somewhat slight."
"Little rogue," said the Abbe, smiling as he pinched Lucien's ear with an almost royal familiarity. "If you are ungrateful to me, it will be because you are a strong man, and I shall bend before you. But you are not that just yet; as a simple 'prentice you have tried to be master too soon, the common fault of Frenchmen of your generation. Napoleon's example has spoiled them all. You send in your resignation because you have not the pair of epaulettes that you fancied. But have you attempted to bring the full force of your will and every action of your life to bear upon your one idea?"
"Alas! no."
"You have been inconsistent, as the English say," smiled the canon.
"What I have been matters nothing now," said Lucien, "if I can be nothing in the future."
"If at the back of all your good qualities there is power semper virens," continued the priest, not averse to show that he had a little Latin, "nothing in this world can resist you. I have taken enough of a liking for you already——"
Lucien smiled incredulously.
"Yes," said the priest, in answer to the smile, "you interest me as much as if you had been my son; and I am strong enough to afford to talk to you as openly as you have just done to me. Do you know what it is that I like about you?—This: you have made a sort of tabula rasa within yourself, and are ready to hear a sermon on morality that you will hear nowhere else; for mankind in the mass are even more consummate hypocrites than any one individual can be when his interests demand a piece of acting. Most of us spend a good part of our lives in clearing our minds of the notions that sprang up unchecked during our nonage. This is called 'getting our experience.'"
Lucien, listening, thought within himself, "Here is some old intriguer delighted with a chance of amusing himself on a journey. He is pleased with the idea of bringing about a change of opinion in a poor wretch on the brink of suicide; and when he is tired of his amusement, he will drop me. Still he understands paradox, and seems to be quite a match for Blondet or Lousteau."
But in spite of these sage reflections, the diplomate's poison had sunk deeply into Lucien's soul; the ground was ready to receive it, and the havoc wrought was the greater because such famous examples were cited. Lucien fell under the charm of his companion's cynical talk, and clung the more willingly to life because he felt that this arm which drew him up from the depths was a strong one.
In this respect the ecclesiastic had evidently won the day; and, indeed, from time to time a malicious smile bore his cynical anecdotes company.
"If your system of morality at all resembles your manner of regarding history," said Lucien, "I should dearly like to know the motive of your present act of charity, for such it seems to be."
"There, young man, I have come to the last head of my sermon; you will permit me to reserve it, for in that case we shall not part company to-day," said the canon, with the tact of the priest who sees that his guile has succeeded.
"Very well, talk morality," said Lucien. To himself he said, "I will draw him out."
"Morality begins with the law," said the priest. "If it were simply a question of religion, laws would be superfluous; religious peoples have few laws. The laws of statecraft are above civil law. Well, do you care to know the inscription which a politician can read, written at large over your nineteenth century? In 1793 the French invented the idea of the sovereignty of the people—and the sovereignty of the people came to an end under the absolute ruler in the Emperor. So much for your history as a nation. Now for your private manners. Mme. Tallien and Mme. Beauharnais both acted alike. Napoleon married the one, and made her your Empress; the other he would never receive at court, princess though she was. The sans-culotte of 1793 takes the Iron Crown in 1804. The fanatical lovers of Equality or Death conspire fourteen years afterwards with a Legitimist aristocracy to bring back Louis XVIII. And that same aristocracy, lording it to-day in the Faubourg Saint-Germain, has done worse—has been merchant, usurer, pastry-cook, farmer, and shepherd. So in France systems political and moral have started from one point and reached another diametrically opposed; and men have expressed one kind of opinion and acted on another. There has been no consistency in national policy, nor in the conduct of individuals. You cannot be said to have any morality left. Success is the supreme justification of all actions whatsoever. The fact in itself is nothing; the impression that it makes upon others is everything. Hence, please observe a second precept: Present a fair exterior to the world, keep the seamy side of life to yourself, and turn a resplendent countenance upon others. Discretion, the motto of every ambitious man, is the watchword of our Order; take it for your own. Great men are guilty of almost as many base deeds as poor outcasts; but they are careful to do these things in shadow and to parade their virtues in the light, or they would not be great men. Your insignificant man leaves his virtues in the shade; he publicly displays his pitiable side, and is despised accordingly. You, for instance, have hidden your titles to greatness and made a display of your worst failings. You openly took an actress for your mistress, lived with her and upon her; you were by no means to blame for this; everybody admitted that both of you were perfectly free to do as you liked; but you ran full tilt against the ideas of the world, and the world has not shown you the consideration that is shown to those who obey the rules of the game. If you had left Coralie to this M. Camusot, if you had hidden your relations with her, you might have married Mme. de Bargeton; you would now be prefect of Angouleme and Marquis de Rubempre.
"Change your tactics, bring your good looks, your charm, your wit, your poetry to the front. If you indulge in small discreditable courses, let it be within four walls, and you will never again be guilty of a blot on the decorations of this great theatrical scene called society. Napoleon called this 'washing dirty linen at home.' The corollary follows naturally on this second precept—Form is everything. Be careful to grasp the meaning of that word 'form.' There are people who, for want of knowing better, will help themselves to money under pressure of want, and take it by force. These people are called criminals; and, perforce, they square accounts with Justice. A poor man of genius discovers some secret, some invention as good as a treasure; you lend him three thousand francs (for that, practically, the Cointets have done; they hold your bills, and they are about to rob your brother-in-law); you torment him until he reveals or partly reveals his secret; you settle your accounts with your own conscience, and your conscience does not drag you into the assize court.
"The enemies of social order, beholding this contrast, take occasion to yap at justice, and wax wroth in the name of the people, because, forsooth, burglars and fowl-stealers are sent to the hulks, while a man who brings whole families to ruin by a fraudulent bankruptcy is let off with a few months' imprisonment. But these hypocrites know quite well that the judge who passes sentence on the thief is maintaining the barrier set between the poor and the rich, and that if that barrier were overturned, social chaos would ensue; while, in the case of the bankrupt, the man who steals an inheritance cleverly, and the banker who slaughters a business for his own benefit, money merely changes hands, that is all.
"Society, my son, is bound to draw those distinctions which I have pointed out for your benefit. The one great point is this—you must be a match for society. Napoleon, Richelieu, and the Medicis were a match for their generations. And as for you, you value yourself at twelve thousand francs! You of this generation in France worship the golden calf; what else is the religion of your Charter that will not recognize a man politically unless he owns property? What is this but the command, 'Strive to be rich?' Some day, when you shall have made a fortune without breaking the law, you will be rich; you will be the Marquis de Rubempre, and you can indulge in the luxury of honor. You will be so extremely sensitive on the point of honor that no one will dare to accuse you of past shortcomings if in the process of making your way you should happen to smirch it now and again, which I myself should never advise," he added, patting Lucien's hand.
"So what must you put in that comely head of yours? Simply this and nothing more—propose to yourself a brilliant and conspicuous goal, and go towards it secretly; let no one see your methods or your progress. You have behaved like a child; be a man, be a hunter, lie in wait for your quarry in the world of Paris, wait for your chance and your game; you need not be particular nor mindful of your dignity, as it is called; we are all of us slaves to something, to some failing of our own or to necessity; but keep that law of laws—secrecy."
"Father, you frighten me," said Lucien; "this seems to me to be a highwayman's theory."
"And you are right," said the canon, "but it is no invention of mine. All parvenus reason in this way—the house of Austria and the house of France alike. You have nothing, you say? The Medicis, Richelieu, and Napoleon started from precisely your standpoint; but they, my child, considered that their prospects were worth ingratitude, treachery, and the most glaring inconsistencies. You must dare all things to gain all things. Let us discuss it. Suppose that you sit down to a game of bouillotte, do you begin to argue over the rules of the game? There they are, you accept them."
"Come, now," thought Lucien, "he can play bouillotte."
"And what do you do?" continued the priest; "do you practise openness, that fairest of virtues? Not merely do you hide your tactics, but you do your best to make others believe that you are on the brink of ruin as soon as you are sure of winning the game. In short, you dissemble, do you not? You lie to win four or five louis d'or. What would you think of a player so generous as to proclaim that he held a hand full of trumps? Very well; the ambitious man who carries virtue's precepts into the arena when his antagonists have left them behind is behaving like a child. Old men of the world might say to him, as card-players would say to the man who declines to take advantage of his trumps, 'Monsieur, you ought not to play at bouillotte.'
"Did you make the rules of the game of ambition? Why did I tell you to be a match for society?—Because, in these days, society by degrees has usurped so many rights over the individual, that the individual is compelled to act in self-defence. There is no question of laws now, their place has been taken by custom, which is to say grimacings, and forms must always be observed."
Lucien started with surprise.
"Ah, my child!" said the priest, afraid that he had shocked Lucien's innocence; "did you expect to find the Angel Gabriel in an Abbe loaded with all the iniquities of the diplomacy and counter-diplomacy of two kings? I am an agent between Ferdinand VII. and Louis XVIII., two—kings who owe their crowns to profound—er—combinations, let us say. I believe in God, but I have a still greater belief in our Order, and our Order has no belief save in temporal power. In order to strengthen and consolidate the temporal power, our Order upholds the Catholic Apostolic and Roman Church, which is to say, the doctrines which dispose the world at large to obedience. We are the Templars of modern times; we have a doctrine of our own. Like the Templars, we have been dispersed, and for the same reasons; we are almost a match for the world. If you will enlist as a soldier, I will be your captain. Obey me as a wife obeys her husband, as a child obeys his mother, and I will guarantee that you shall be Marquis de Rubempre in less than six months; you shall marry into one of the proudest houses in the Faubourg Saint-Germain, and some day you shall sit on a bench with peers of France. What would you have been at this moment if I had not amused you by my conversation?—An undiscovered corpse in a deep bed of mud. Well and good, now for an effort of imagination——"
Lucien looked curiously at his protector.
"Here, in this caleche beside the Abbe Carlos Herrera, canon of Toledo, secret envoy from His Majesty Ferdinand VII. to his Majesty the King of France, bearer of a despatch thus worded it may be—'When you have delivered me, hang all those whom I favor at this moment, more especially the bearer of this despatch, for then he can tell no tales'—well, beside this envoy sits a young man who has nothing in common with that poet recently deceased. I have fished you out of the water, I have brought you to life again, you belong to me as the creature belongs to the creator, as the efrits of fairytales belong to the genii, as the janissary to the Sultan, as the soul to the body. I will sustain you in the way to power with a strong hand; and at the same time I promise that your life shall be a continual course of pleasure, honors, and enjoyment. You shall never want for money. You shall shine, you shall go bravely in the eyes of the world; while I, crouching in the mud, will lay a firm foundation for the brilliant edifice of your fortunes. For I love power for its own sake. I shall always rejoice in your enjoyment, forbidden to me. In short, my self shall become your self! Well, if a day should come when this pact between man and the tempter, this agreement between the child and the diplomatist should no longer suit your ideas, you can still look about for some quiet spot, like that pool of which you were speaking, and drown yourself; you will only be as you are now, or a little more or a little less wretched and dishonored."
"This is not like the Archbishop of Granada's homily," said Lucien as they stopped to change horses.
"Call this concentrated education by what name you will, my son, for you are my son, I adopt you henceforth, and shall make you my heir; it is the Code of ambition. God's elect are few and far between. There is no choice, you must bury yourself in the cloister (and there you very often find the world again in miniature) or accept the Code."
"Perhaps it would be better not to be so wise," said Lucien, trying to fathom this terrible priest.
"What!" rejoined the canon. "You begin to play before you know the rules of the game, and now you throw it up just as your chances are best, and you have a substantial godfather to back you! And you do not even care to play a return match? You do not mean to say that you have no mind to be even with those who drove you from Paris?"
Lucien quivered; the sounds that rang through every nerve seemed to come from some bronze instrument, some Chinese gong.
"I am only a poor priest," returned his mentor, and a grim expression, dreadful to behold, appeared for a moment on a face burned to a copper-red by the sun of Spain, "I am only a poor priest; but if I had been humiliated, vexed, tormented, betrayed, and sold as you have been by the scoundrels of whom you have told me, I should do like an Arab of the desert—I would devote myself body and soul to vengeance. I might end by dangling from a gibbet, garroted, impaled, guillotined in your French fashion, I should not care a rap; but they should not have my head until I had crushed my enemies under my heel."
Lucien was silent; he had no wish to draw the priest out any further.
"Some are descended from Cain and some from Abel," the canon concluded; "I myself am of mixed blood—Cain for my enemies, Abel for my friends. Woe to him that shall awaken Cain! After all, you are a Frenchman; I am a Spaniard, and, what is more, a canon."
"What a Tartar!" thought Lucien, scanning the protector thus sent to him by Heaven.
There was no sign of the Jesuit, nor even of the ecclesiastic, about the Abbe Carlos Herrera. His hands were large, he was thick-set and broad-chested, evidently he possessed the strength of a Hercules; his terrific expression was softened by benignity assumed at will; but a complexion of impenetrable bronze inspired feelings of repulsion rather than attachment for the man.
The strange diplomatist looked somewhat like a bishop, for he wore powder on his long, thick hair, after the fashion of the Prince de Talleyrand; a gold cross, hanging from a strip of blue ribbon with a white border, indicated an ecclesiastical dignitary. The outlines beneath the black silk stockings would not have disgraced an athlete. The exquisite neatness of his clothes and person revealed an amount of care which a simple priest, and, above all, a Spanish priest, does not always take with his appearance. A three-cornered hat lay on the front seat of the carriage, which bore the arms of Spain.
In spite of the sense of repulsion, the effect made by the man's appearance was weakened by his manner, fierce and yet winning as it was; he evidently laid himself out to please Lucien, and the winning manner became almost coaxing. Yet Lucien noticed the smallest trifles uneasily. He felt that the moment of decision had come; they had reached the second stage beyond Ruffec, and the decision meant life or death.
The Spaniard's last words vibrated through many chords in his heart, and, to the shame of both, it must be said that all that was worst in Lucien responded to an appeal deliberately made to his evil impulses, and the eyes that studied the poet's beautiful face had read him very clearly. Lucien beheld Paris once more; in imagination he caught again at the reins of power let fall from his unskilled hands, and he avenged himself! The comparisons which he himself had drawn so lately between the life of Paris and life in the provinces faded from his mind with the more painful motives for suicide; he was about to return to his natural sphere, and this time with a protector, a political intriguer unscrupulous as Cromwell.
"I was alone, now there will be two of us," he told himself. And then this priest had been more and more interested as he told of his sins one after another. The man's charity had grown with the extent of his misdoings; nothing had astonished this confessor. And yet, what could be the motive of a mover in the intrigues of kings? Lucien at first was fain to be content with the banal answer—the Spanish are a generous race. The Spaniard is generous! even so the Italian is jealous and a poisoner, the Frenchman fickle, the German frank, the Jew ignoble, and the Englishman noble. Reverse these verdicts and you shall arrive within a reasonable distance of the truth! The Jews have monopolized the gold of the world; they compose Robert the Devil, act Phedre, sing William Tell, give commissions for pictures and build palaces, write Reisebilder and wonderful verse; they are more powerful than ever, their religion is accepted, they have lent money to the Holy Father himself! As for Germany, a foreigner is often asked whether he has a contract in writing, and this is in the smallest matters, so tricky are they in their dealings. In France the spectacle of national blunders has never lacked national applause for the past fifty years; we continue to wear hats which no mortal can explain, and every change of government is made on the express condition that things shall remain exactly as they were before. England flaunts her perfidy in the face of the world, and her abominable treachery is only equaled by her greed. All the gold of two Indies passed through the hands of Spain, and now she has nothing left. There is no country in the world where poison is so little in request as in Italy, no country where manners are easier or more gentle. As for the Spaniard, he has traded largely on the reputation of the Moor.
As the Canon of Toledo returned to the caleche, he had spoken a word to the post-boy. "Drive post-haste," he said, "and there will be three francs for drink-money for you." Then, seeing that Lucien hesitated, "Come! come!" he exclaimed, and Lucien took his place again, telling himself that he meant to try the effect of the argumentum ad hominem.
"Father," he began, "after pouring out, with all the coolness in the world, a series of maxims which the vulgar would consider profoundly immoral——"
"And so they are," said the priest; "that is why Jesus Christ said that it must needs be that offences come, my son; and that is why the world displays such horror of offences."
"A man of your stamp will not be surprised by the question which I am about to ask?"
"Indeed, my son, you do not know me," said Carlos Herrera. "Do you suppose that I should engage a secretary unless I knew that I could depend upon his principles sufficiently to be sure that he would not rob me? I like you. You are as innocent in every way as a twenty-year-old suicide. Your question?"
"Why do you take an interest in me? What price do you set on my obedience? Why should you give me everything? What is your share?"
The Spaniard looked at Lucien, and a smile came over his face.
"Let us wait till we come to the next hill; we can walk up and talk out in the open. The back seat of a traveling carriage is not the place for confidences."
They traveled in silence for sometime; the rapidity of the movement seemed to increase Lucien's moral intoxication.
"Here is a hill, father," he said at last awakening from a kind of dream.
"Very well, we will walk." The Abbe called to the postilion to stop, and the two sprang out upon the road.
"You child," said the Spaniard, taking Lucien by the arm, "have you ever thought over Otway's Venice Preserved? Did you understand the profound friendship between man and man which binds Pierre and Jaffier each to each so closely that a woman is as nothing in comparison, and all social conditions are changed?—Well, so much for the poet."
"So the canon knows something of the drama," thought Lucien. "Have you read Voltaire?" he asked.
"I have done better," said the other; "I put his doctrine in practice."
"You do not believe in God?"
"Come! it is I who am the atheist, is it?" the Abbe said, smiling. "Let us come to practical matters, my child," he added, putting an arm round Lucien's waist. "I am forty-six years old, I am the natural son of a great lord; consequently, I have no family, and I have a heart. But, learn this, carve it on that still so soft brain of yours—man dreads to be alone. And of all kinds of isolation, inward isolation is the most appalling. The early anchorite lived with God; he dwelt in the spirit world, the most populous world of all. The miser lives in a world of imagination and fruition; his whole life and all that he is, even his sex, lies in his brain. A man's first thought, be he leper or convict, hopelessly sick or degraded, is to find another with a like fate to share it with him. He will exert the utmost that is in him, every power, all his vital energy, to satisfy that craving; it is his very life. But for that tyrannous longing, would Satan have found companions? There is a whole poem yet to be written, a first part of Paradise Lost; Milton's poem is only the apology for the revolt."
"It would be the Iliad of Corruption," said Lucien.
"Well, I am alone, I live alone. If I wear the priest's habit, I have not a priest's heart. I like to devote myself to some one; that is my weakness. That is my life, that is how I came to be a priest. I am not afraid of ingratitude, and I am grateful. The Church is nothing to me; it is an idea. I am devoted to the King of Spain, but you cannot give affection to a King of Spain; he is my protector, he towers above me. I want to love my creature, to mould him, fashion him to my use, and love him as a father loves his child. I shall drive in your tilbury, my boy, enjoy your success with women, and say to myself, 'This fine young fellow, this Marquis de Rubempre, my creation whom I have brought into this great world, is my very Self; his greatness is my doing, he speaks or is silent with my voice, he consults me in everything.' The Abbe de Vermont felt thus for Marie-Antoinette."
"He led her to the scaffold."
"He did not love the Queen," said the priest. "HE only loved the Abbe de Vermont."
"Must I leave desolation behind me?"
"I have money, you shall draw on me."
"I would do a great deal just now to rescue David Sechard," said Lucien, in the tone of one who has given up all idea of suicide.
"Say but one word, my son, and by to-morrow morning he shall have money enough to set him free."
"What! Would you give me twelve thousand francs?"
"Ah! child, do you not see that we are traveling on at the rate of four leagues an hour? We shall dine at Poitiers before long, and there, if you decide to sign the pact, to give me a single proof of obedience, a great proof that I shall require, then the Bordeaux coach shall carry fifteen thousand francs to your sister——"
"Where is the money?"
The Spaniard made no answer, and Lucien said within himself, "There I had him; he was laughing at me."
In another moment they took their places. Neither of them said a word. Silently the Abbe groped in the pocket of the coach, and drew out a traveler's leather pouch with three divisions in it; thence he took a hundred Portuguese moidores, bringing out his large hand filled with gold three times.
"Father, I am yours," said Lucien, dazzled by the stream of gold.
"Child!" said the priest, and set a tender kiss on Lucien's forehead. "There is twice as much still left in the bag, besides the money for traveling expenses."
"And you are traveling alone!" cried Lucien.
"What is that?" asked the Spaniard. "I have more than a hundred thousand crowns in drafts on Paris. A diplomatist without money is in your position of this morning—a poet without a will of his own!"