We should incur a great risk of deceiving ourselves, were we to conclude
from this that Monseigneur Welcome was "a philosophical bishop,"
or a "patriotic cure." His meeting, which may almost be designated
as his union, with conventionary G----, left behind it in his mind
a sort of astonishment, which rendered him still more gentle.
That is all.
Although Monseigneur Bienvenu was far from being a politician,
this is, perhaps, the place to indicate very briefly what his
attitude was in the events of that epoch, supposing that Monseigneur
Bienvenu ever dreamed of having an attitude.
Let us, then, go back a few years.
Some time after the elevation of M. Myriel to the episcopate,
the Emperor had made him a baron of the Empire, in company with many
other bishops. The arrest of the Pope took place, as every one knows,
on the night of the 5th to the 6th of July, 1809; on this occasion,
M. Myriel was summoned by Napoleon to the synod of the bishops
of France and Italy convened at Paris. This synod was held at
Notre-Dame, and assembled for the first time on the 15th of June,
1811, under the presidency of Cardinal Fesch. M. Myriel was one
of the ninety-five bishops who attended it. But he was present
only at one sitting and at three or four private conferences.
Bishop of a mountain diocese, living so very close to nature,
in rusticity and deprivation, it appeared that he imported among
these eminent personages, ideas which altered the temperature
of the assembly. He very soon returned to D---- He was interrogated
as to this speedy return, and he replied: "I embarrassed them.
The outside air penetrated to them through me. I produced on them
the effect of an open door."
On another occasion he said, "What would you have? Those gentlemen
are princes. I am only a poor peasant bishop."
The fact is that he displeased them. Among other strange things,
it is said that he chanced to remark one evening, when he found
himself at the house of one of his most notable colleagues: "What
beautiful clocks! What beautiful carpets! What beautiful liveries!
They must be a great trouble. I would not have all those superfluities,
crying incessantly in my ears: `There are people who are hungry!
There are people who are cold! There are poor people! There are
Let us remark, by the way, that the hatred of luxury is not
an intelligent hatred. This hatred would involve the hatred of
the arts. Nevertheless, in churchmen, luxury is wrong, except in
connection with representations and ceremonies. It seems to reveal
habits which have very little that is charitable about them.
An opulent priest is a contradiction. The priest must keep close
to the poor. Now, can one come in contact incessantly night and day
with all this distress, all these misfortunes, and this poverty,
without having about one's own person a little of that misery,
like the dust of labor? Is it possible to imagine a man near a brazier
who is not warm? Can one imagine a workman who is working near
a furnace, and who has neither a singed hair, nor blackened nails,
nor a drop of sweat, nor a speck of ashes on his face? The first
proof of charity in the priest, in the bishop especially, is poverty.
This is, no doubt, what the Bishop of D---- thought.
It must not be supposed, however, that he shared what we call the "ideas
of the century" on certain delicate points. He took very little part
in the theological quarrels of the moment, and maintained silence
on questions in which Church and State were implicated; but if he
had been strongly pressed, it seems that he would have been found
to be an ultramontane rather than a gallican. Since we are making
a portrait, and since we do not wish to conceal anything, we are
forced to add that he was glacial towards Napoleon in his decline.
Beginning with 1813, he gave in his adherence to or applauded all
hostile manifestations. He refused to see him, as he passed through
on his return from the island of Elba, and he abstained from ordering
public prayers for the Emperor in his diocese during the Hundred Days.
Besides his sister, Mademoiselle Baptistine, he had two brothers,
one a general, the other a prefect. He wrote to both with tolerable
frequency. He was harsh for a time towards the former, because,
holding a command in Provence at the epoch of the disembarkation
at Cannes, the general had put himself at the head of twelve hundred
men and had pursued the Emperor as though the latter had been a person
whom one is desirous of allowing to escape. His correspondence
with the other brother, the ex-prefect, a fine, worthy man who
lived in retirement at Paris, Rue Cassette, remained more affectionate.
Thus Monseigneur Bienvenu also had his hour of party spirit, his hour
of bitterness, his cloud. The shadow of the passions of the moment
traversed this grand and gentle spirit occupied with eternal things.
Certainly, such a man would have done well not to entertain any
political opinions. Let there be no mistake as to our meaning:
we are not confounding what is called "political opinions" with the
grand aspiration for progress, with the sublime faith, patriotic,
democratic, humane, which in our day should be the very foundation
of every generous intellect. Without going deeply into questions
which are only indirectly connected with the subject of this book,
we will simply say this: It would have been well if Monseigneur
Bienvenu had not been a Royalist, and if his glance had never been,
for a single instant, turned away from that serene contemplation
in which is distinctly discernible, above the fictions and the hatreds
of this world, above the stormy vicissitudes of human things,
the beaming of those three pure radiances, truth, justice, and charity.
While admitting that it was not for a political office that God
created Monseigneur Welcome, we should have understood and admired
his protest in the name of right and liberty, his proud opposition,
his just but perilous resistance to the all-powerful Napoleon.
But that which pleases us in people who are rising pleases us less
in the case of people who are falling. We only love the fray
so long as there is danger, and in any case, the combatants
of the first hour have alone the right to be the exterminators
of the last. He who has not been a stubborn accuser in prosperity
should hold his peace in the face of ruin. The denunciator
of success is the only legitimate executioner of the fall.
As for us, when Providence intervenes and strikes, we let it work.
1812 commenced to disarm us. In 1813 the cowardly breach of silence
of that taciturn legislative body, emboldened by catastrophe,
possessed only traits which aroused indignation. And it was a crime
to applaud, in 1814, in the presence of those marshals who betrayed;
in the presence of that senate which passed from one dunghill
to another, insulting after having deified; in the presence of that
idolatry which was loosing its footing and spitting on its idol,--
it was a duty to turn aside the head. In 1815, when the supreme
disasters filled the air, when France was seized with a shiver
at their sinister approach, when Waterloo could be dimly discerned
opening before Napoleon, the mournful acclamation of the army
and the people to the condemned of destiny had nothing laughable
in it, and, after making all allowance for the despot, a heart
like that of the Bishop of D----, ought not perhaps to have failed
to recognize the august and touching features presented by the embrace
of a great nation and a great man on the brink of the abyss.
With this exception, he was in all things just, true, equitable,
intelligent, humble and dignified, beneficent and kindly,
which is only another sort of benevolence. He was a priest,
a sage, and a man. It must be admitted, that even in the political
views with which we have just reproached him, and which we are
disposed to judge almost with severity, he was tolerant and easy,
more so, perhaps, than we who are speaking here. The porter of
the town-hall had been placed there by the Emperor. He was an old
non-commissioned officer of the old guard, a member of the Legion
of Honor at Austerlitz, as much of a Bonapartist as the eagle.
This poor fellow occasionally let slip inconsiderate remarks,
which the law then stigmatized as seditious speeches. After the
imperial profile disappeared from the Legion of Honor, he never
dressed himself in his regimentals, as he said, so that he should
not be obliged to wear his cross. He had himself devoutly removed
the imperial effigy from the cross which Napoleon had given him;
this made a hole, and he would not put anything in its place.
"I will die," he said, "rather than wear the three frogs upon
my heart!" He liked to scoff aloud at Louis XVIII. "The gouty
old creature in English gaiters!" he said; "let him take himself
off to Prussia with that queue of his." He was happy to combine
in the same imprecation the two things which he most detested,
Prussia and England. He did it so often that he lost his place.
There he was, turned out of the house, with his wife and children,
and without bread. The Bishop sent for him, reproved him gently,
and appointed him beadle in the cathedral.
In the course of nine years Monseigneur Bienvenu had, by dint
of holy deeds and gentle manners, filled the town of D----
with a sort of tender and filial reverence. Even his conduct
towards Napoleon had been accepted and tacitly pardoned, as it were,
by the people, the good and weakly flock who adored their emperor,
but loved their bishop.