Эмиль Золя
The Three Cities Trilogy, Complete
Might not that time come in the crisis which was now at hand? Once more, all the powers are battling for possession of the people. Since the people, thanks to liberty and education, has become strong, since it has developed consciousness and will, and claimed its share of fortune, all rulers have been seeking to attach it to themselves, to reign by it, and even with it, should that be necessary. Socialism, therein lies the future, the new instrument of government; and the kings tottering on their thrones, the middle-class presidents of anxious republics, the ambitious plotters who dream of power, all dabble in socialism! They all agree that the capitalist organisation of the State is a return to pagan times, to the olden slave-market; and they all talk of breaking for ever the iron law by which the labour of human beings has become so much merchandise, subject to supply and demand, with wages calculated on an estimate of what is strictly necessary to keep a workman from dying of hunger. And, down in the sphere below, the evil increases, the workmen agonise with hunger and exasperation, while above them discussion still goes on, systems are bandied about, and well-meaning persons exhaust themselves in attempting to apply ridiculously inadequate remedies. There is much stir without any progress, all the wild bewilderment which precedes great catastrophes. And among the many, Catholic socialism, quite as ardent as Revolutionary socialism, enters the lists and strives to conquer.
After these explanations Pierre gave an account of the long efforts made by Catholic socialism throughout the Christian world. That which particularly struck one in this connection was that the warfare became keener and more victorious whenever it was waged in some land of propaganda, as yet not completely conquered by Roman Catholicism. For instance, in the countries where Protestantism confronted the latter, the priests fought with wondrous passion, as for dear life itself, contending with the schismatical clergy for possession of the people by dint of daring, by unfolding the most audacious democratic theories. In Germany, the classic land of socialism, Mgr. Ketteler was one of the first to speak of adequately taxing the rich; and later he fomented a wide-spread agitation which the clergy now directs by means of numerous associations and newspapers. In Switzerland Mgr. Mermillod pleaded the cause of the poor so loudly that the bishops there now almost make common cause with the democratic socialists, whom they doubtless hope to convert when the day for sharing arrives. In England, where socialism penetrates so very slowly, Cardinal Manning achieved considerable success, stood by the working classes on the occasion of a famous strike, and helped on a popular movement, which was signalised by numerous conversions. But it was particularly in the United States of America that Catholic socialism proved triumphant, in a sphere of democracy where the bishops, like Mgr. Ireland, were forced to set themselves at the head of the working-class agitation. And there across the Atlantic a new Church seems to be germinating, still in confusion but overflowing with sap, and upheld by intense hope, as at the aurora of the rejuvenated Christianity of to-morrow.
Passing thence to Austria and Belgium, both Catholic countries, one found Catholic socialism mingling in the first instance with anti-semitism, while in the second it had no precise sense. And all movement ceased and disappeared when one came to Spain and Italy, those old lands of faith. The former with its intractable bishops who contented themselves with hurling excommunication at unbelievers as in the days of the Inquisition, seemed to be abandoned to the violent theories of revolutionaries, whilst Italy, immobilised in the traditional courses, remained without possibility of initiative, reduced to silence and respect by the presence of the Holy See. In France, however, the struggle remained keen, but it was more particularly a struggle of ideas. On the whole, the war was there being waged against the revolution, and to some it seemed as though it would suffice to re-establish the old organisation of monarchical times in order to revert to the golden age. It was thus that the question of working-class corporations had become the one problem, the panacea for all the ills of the toilers. But people were far from agreeing; some, those Catholics who rejected State interference and favoured purely moral action, desired that the corporations should be free; whilst others, the young and impatient ones, bent on action, demanded that they should be obligatory, each with capital of its own, and recognised and protected by the State.
Viscount Philibert de la Choue had by pen and speech carried on a vigorous campaign in favour of the obligatory corporations; and his great grief was that he had so far failed to prevail on the Pope to say whether in his opinion these corporations should be closed or open. According to the Viscount, herein lay the fate of society, a peaceful solution of the social question or the frightful catastrophe which must sweep everything away. In reality, though he refused to own it, the Viscount had ended by adopting State socialism. And, despite the lack of agreement, the agitation remained very great; attempts, scarcely happy in their results, were made; co-operative associations, companies for erecting workmen’s dwellings, popular savings’ banks were started; many more or less disguised efforts to revert to the old Christian community organisation were tried; while day by day, amidst the prevailing confusion, in the mental perturbation and political difficulties through which the country passed, the militant Catholic party felt its hopes increasing, even to the blind conviction of soon resuming sway over the whole world.
The second part of Pierre’s book concluded by a picture of the moral and intellectual uneasiness amidst which the end of the century is struggling. While the toiling multitude suffers from its hard lot and demands that in any fresh division of wealth it shall be ensured at least its daily bread, the elite is no better satisfied, but complains of the void induced by the freeing of its reason and the enlargement of its intelligence. It is the famous bankruptcy of rationalism, of positivism, of science itself which is in question. Minds consumed by need of the absolute grow weary of groping, weary of the delays of science which recognises only proven truths; doubt tortures them, they need a complete and immediate synthesis in order to sleep in peace; and they fall on their knees, overcome by the roadside, distracted by the thought that science will never tell them all, and preferring the Deity, the mystery revealed and affirmed by faith. Even to-day, it must be admitted, science calms neither our thirst for justice, our desire for safety, nor our everlasting idea of happiness after life in an eternity of enjoyment. To one and all it only brings the austere duty to live, to be a mere contributor in the universal toil; and how well one can understand that hearts should revolt and sigh for the Christian heaven, peopled with lovely angels, full of light and music and perfumes! Ah! to embrace one’s dead, to tell oneself that one will meet them again, that one will live with them once more in glorious immortality! And to possess the certainty of sovereign equity to enable one to support the abominations of terrestrial life! And in this wise to trample on the frightful thought of annihilation, to escape the horror of the disappearance of the ego, and to tranquillise oneself with that unshakable faith which postpones until the portal of death be crossed the solution of all the problems of destiny! This dream will be dreamt by the nations for ages yet. And this it is which explains why, in these last days of the century, excessive mental labour and the deep unrest of humanity, pregnant with a new world, have awakened religious feeling, anxious, tormented by thoughts of the ideal and the infinite, demanding a moral law and an assurance of superior justice. Religions may disappear, but religious feelings will always create new ones, even with the help of science. A new religion! a new religion! Was it not the ancient Catholicism, which in the soil of the present day, where all seemed conducive to a miracle, was about to spring up afresh, throw out green branches and blossom in a young yet mighty florescence?
At last, in the third part of his book and in the glowing language of an apostle, Pierre depicted the FUTURE: Catholicism rejuvenated, and bringing health and peace, the forgotten golden age of primitive Christianity, back to expiring society. He began with an emotional and sparkling portrait of Leo XIII, the ideal Pope, the Man of Destiny entrusted with the salvation of the nations. He had conjured up a presentment of him and beheld him thus in his feverish longing for the advent of a pastor who should put an end to human misery. It was perhaps not a close likeness, but it was a portrait of the needed saviour, with open heart and mind, and inexhaustible benevolence, such as he had dreamed. At the same time he had certainly searched documents, studied encyclical letters, based his sketch upon facts: first Leo’s religious education at Rome, then his brief nunciature at Brussels, and afterwards his long episcopate at Perugia. And as soon as Leo became pope in the difficult situation bequeathed by Pius IX, the duality of his nature appeared: on one hand was the firm guardian of dogmas, on the other the supple politician resolved to carry conciliation to its utmost limits. We see him flatly severing all connection with modern philosophy, stepping backward beyond the Renascence to the middle ages and reviving Christian philosophy, as expounded by “the angelic doctor,” St. Thomas Aquinas, in Catholic schools. Then the dogmas being in this wise sheltered, he adroitly maintains himself in equilibrium by giving securities to every power, striving to utilise every opportunity. He displays extraordinary activity, reconciles the Holy See with Germany, draws nearer to Russia, contents Switzerland, asks the friendship of Great Britain, and writes to the Emperor of China begging him to protect the missionaries and Christians in his dominions. Later on, too, he intervenes in France and acknowledges the legitimacy of the Republic.
From the very outset an idea becomes apparent in all his actions, an idea which will place him among the great papal politicians. It is moreover the ancient idea of the papacy – the conquest of every soul, Rome capital and mistress of the world. Thus Leo XIII has but one desire, one object, that of unifying the Church, of drawing all the dissident communities to it in order that it may be invincible in the coming social struggle. He seeks to obtain recognition of the moral authority of the Vatican in Russia; he dreams of disarming the Anglican Church and of drawing it into a sort of fraternal truce; and he particularly seeks to come to an understanding with the Schismatical Churches of the East, which he regards as sisters, simply living apart, whose return his paternal heart entreats. Would not Rome indeed dispose of victorious strength if she exercised uncontested sway over all the Christians of the earth?
And here the social ideas of Leo XIII come in. Whilst yet Bishop of Perugia he wrote a pastoral letter in which a vague humanitarian socialism appeared. As soon, however, as he had assumed the triple crown his opinions changed and he anathematised the revolutionaries whose audacity was terrifying Italy. But almost at once he corrected himself, warned by events and realising the great danger of leaving socialism in the hands of the enemies of the Church. Then he listened to the bishops of the lands of propaganda, ceased to intervene in the Irish quarrel, withdrew the excommunications which he had launched against the American “knights of labour,” and would not allow the bold works of Catholic socialist writers to be placed in the Index. This evolution towards democracy may be traced through his most famous encyclical letters: Immortale Dei, on the constitution of States; Libertas, on human liberty; Sapientoe, on the duties of Christian citizens; Rerum novarum, on the condition of the working classes; and it is particularly this last which would seem to have rejuvenated the Church. The Pope herein chronicles the undeserved misery of the toilers, the undue length of the hours of labour, the insufficiency of salaries. All men have the right to live, and all contracts extorted by threats of starvation are unjust. Elsewhere he declares that the workman must not be left defenceless in presence of a system which converts the misery of the majority into the wealth of a few. Compelled to deal vaguely with questions of organisation, he contents himself with encouraging the corporative movement, placing it under State patronage; and after thus contributing to restore the secular power, he reinstates the Deity on the throne of sovereignty, and discerns the path to salvation more particularly in moral measures, in the ancient respect due to family ties and ownership. Nevertheless, was not the helpful hand which the august Vicar of Christ thus publicly tendered to the poor and the humble, the certain token of a new alliance, the announcement of a new reign of Jesus upon earth? Thenceforward the people knew that it was not abandoned. And from that moment too how glorious became Leo XIII, whose sacerdotal jubilee and episcopal jubilee were celebrated by all Christendom amidst the coming of a vast multitude, of endless offerings, and of flattering letters from every sovereign!
Pierre next dealt with the question of the temporal power, and this he thought he might treat freely. Naturally, he was not ignorant of the fact that the Pope in his quarrel with Italy upheld the rights of the Church over Rome as stubbornly as his predecessor; but he imagined that this was merely a necessary conventional attitude, imposed by political considerations, and destined to be abandoned when the times were ripe. For his own part he was convinced that if the Pope had never appeared greater than he did now, it was to the loss of the temporal power that he owed it; for thence had come the great increase of his authority, the pure splendour of moral omnipotence which he diffused.
What a long history of blunders and conflicts had been that of the possession of the little kingdom of Rome during fifteen centuries! Constantine quits Rome in the fourth century, only a few forgotten functionaries remaining on the deserted Palatine, and the Pope naturally rises to power, and the life of the city passes to the Lateran. However, it is only four centuries later that Charlemagne recognises accomplished facts and formally bestows the States of the Church upon the papacy. From that time warfare between the spiritual power and the temporal powers has never ceased; though often latent it has at times become acute, breaking forth with blood and fire. And to-day, in the midst of Europe in arms, is it not unreasonable to dream of the papacy ruling a strip of territory where it would be exposed to every vexation, and where it could only maintain itself by the help of a foreign army? What would become of it in the general massacre which is apprehended? Is it not far more sheltered, far more dignified, far more lofty when disentangled from all terrestrial cares, reigning over the world of souls?
In the early times of the Church the papacy from being merely local, merely Roman, gradually became catholicised, universalised, slowly acquiring dominion over all Christendom. In the same way the Sacred College, at first a continuation of the Roman Senate, acquired an international character, and in our time has ended by becoming the most cosmopolitan of assemblies, in which representatives of all the nations have seats. And is it not evident that the Pope, thus leaning on the cardinals, has become the one great international power which exercises the greater authority since it is free from all monarchical interests, and can speak not merely in the name of country but in that of humanity itself? The solution so often sought amidst such long wars surely lies in this: Either give the Pope the temporal sovereignty of the world, or leave him only the spiritual sovereignty. Vicar of the Deity, absolute and infallible sovereign by divine delegation, he can but remain in the sanctuary if, ruler already of the human soul, he is not recognised by every nation as the one master of the body also – the king of kings.
But what a strange affair was this new incursion of the papacy into the field sown by the French Revolution, an incursion conducting it perhaps towards the domination, which it has striven for with a will that has upheld it for centuries! For now it stands alone before the people. The kings are down. And as the people is henceforth free to give itself to whomsoever it pleases, why should it not give itself to the Church? The depreciation which the idea of liberty has certainly undergone renders every hope permissible. The liberal party appears to be vanquished in the sphere of economics. The toilers, dissatisfied with 1789 complain of the aggravation of their misery, bestir themselves, seek happiness despairingly. On the other hand the new regimes have increased the international power of the Church; Catholic members are numerous in the parliaments of the republics and the constitutional monarchies. All circumstances seem therefore to favour this extraordinary return of fortune, Catholicism reverting to the vigour of youth in its old age. Even science, remember, is accused of bankruptcy, a charge which saves the Syllabus from ridicule, troubles the minds of men, and throws the limitless sphere of mystery and impossibility open once more. And then a prophecy is recalled, a prediction that the papacy shall be mistress of the world on the day when she marches at the head of the democracy after reuniting the Schismatical Churches of the East to the Catholic, Apostolic, and Roman Church. And, in Pierre’s opinion, assuredly the times had come since Pope Leo XIII, dismissing the great and the wealthy of the world, left the kings driven from their thrones in exile to place himself like Jesus on the side of the foodless toilers and the beggars of the high roads. Yet a few more years, perhaps, of frightful misery, alarming confusion, fearful social danger, and the people, the great silent multitude which others have so far disposed of, will return to the cradle, to the unified Church of Rome, in order to escape the destruction which threatens human society.
Pierre concluded his book with a passionate evocation of New Rome, the spiritual Rome which would soon reign over the nations, reconciled and fraternising as in another golden age. Herein he even saw the end of superstitions. Without making a direct attack on dogma, he allowed himself to dream of an enlargement of religious feeling, freed from rites, and absorbed in the one satisfaction of human charity. And still smarting from his journey to Lourdes, he felt the need of contenting his heart. Was not that gross superstition of Lourdes the hateful symptom of the excessive suffering of the times? On the day when the Gospel should be universally diffused and practised, suffering ones would cease seeking an illusory relief so far away, assured as they would be of finding assistance, consolation, and cure in their homes amidst their brothers. At Lourdes there was an iniquitous displacement of wealth, a spectacle so frightful as to make one doubt of God, a perpetual conflict which would disappear in the truly Christian society of to-morrow. Ah! that society, that Christian community, all Pierre’s work ended in an ardent longing for its speedy advent: Christianity becoming once more the religion of truth and justice which it had been before it allowed itself to be conquered by the rich and the powerful! The little ones and the poor ones reigning, sharing the wealth of earth, and owing obedience to nought but the levelling law of work! The Pope alone erect at the head of the federation of nations, prince of peace, with the simple mission of supplying the moral rule, the link of charity and love which was to unite all men! And would not this be the speedy realisation of the promises of Christ? The times were near accomplishment, secular and religious society would mingle so closely that they would form but one; and it would be the age of triumph and happiness predicted by all the prophets, no more struggles possible, no more antagonism between the mind and the body, but a marvellous equilibrium which would kill evil and set the kingdom of heaven upon earth. New Rome, the centre of the world, bestowing on the world the new religion!
Pierre felt that tears were coming to his eyes, and with an unconscious movement, never noticing how much he astonished the slim Englishmen and thick-set Germans passing along the terrace, he opened his arms and extended them towards the real Rome, steeped in such lovely sunshine and stretched out at his feet. Would she prove responsive to his dream? Would he, as he had written, find within her the remedy for our impatience and our alarms? Could Catholicism be renewed, could it return to the spirit of primitive Christianity, become the religion of the democracy, the faith which the modern world, overturned and in danger of perishing, awaits in order to be pacified and to live?
Pierre was full of generous passion, full of faith. He again beheld good Abbe Rose weeping with emotion as he read his book. He heard Viscount Philibert de la Choue telling him that such a book was worth an army. And he particularly felt strong in the approval of Cardinal Bergerot, that apostle of inexhaustible charity. Why should the Congregation of the Index threaten his work with interdiction? Since he had been officiously advised to go to Rome if he desired to defend himself, he had been turning this question over in his mind without being able to discover which of his pages were attacked. To him indeed they all seemed to glow with the purest Christianity. However, he had arrived quivering with enthusiasm and courage: he was all eagerness to kneel before the Pope, and place himself under his august protection, assuring him that he had not written a line without taking inspiration from his ideas, without desiring the triumph of his policy. Was it possible that condemnation should be passed on a book in which he imagined in all sincerity that he had exalted Leo XIII by striving to help him in his work of Christian reunion and universal peace?
For a moment longer Pierre remained standing before the parapet. He had been there for nearly an hour, unable to drink in enough of the grandeur of Rome, which, given all the unknown things she hid from him, he would have liked to possess at once. Oh! to seize hold of her, know her, ascertain at once the true word which he had come to seek from her! This again, like Lourdes, was an experiment, but a graver one, a decisive one, whence he would emerge either strengthened or overcome for evermore. He no longer sought the simple, perfect faith of the little child, but the superior faith of the intellectual man, raising himself above rites and symbols, working for the greatest happiness of humanity as based on its need of certainty. His temples throbbed responsive to his heart. What would be the answer of Rome?
The sunlight had increased and the higher districts now stood out more vigorously against the fiery background. Far away the hills became gilded and empurpled, whilst the nearer house-fronts grew very distinct and bright with their thousands of windows sharply outlined. However, some morning haze still hovered around; light veils seemed to rise from the lower streets, blurring the summits for a moment, and then evaporating in the ardent heavens where all was blue. For a moment Pierre fancied that the Palatine had vanished, for he could scarcely see the dark fringe of cypresses; it was as though the dust of its ruins concealed the hill. But the Quirinal was even more obscured; the royal palace seemed to have faded away in a fog, so paltry did it look with its low flat front, so vague in the distance that he no longer distinguished it; whereas above the trees on his left the dome of St. Peter’s had grown yet larger in the limpid gold of the sunshine, and appeared to occupy the whole sky and dominate the whole city!
Ah! the Rome of that first meeting, the Rome of early morning, whose new districts he had not even noticed in the burning fever of his arrival – with what boundless hopes did she not inspirit him, this Rome which he believed he should find alive, such indeed as he had dreamed! And whilst he stood there in his thin black cassock, thus gazing on her that lovely day, what a shout of coming redemption seemed to arise from her house-roofs, what a promise of universal peace seemed to issue from that sacred soil, twice already Queen of the world! It was the third Rome, it was New Rome whose maternal love was travelling across the frontiers to all the nations to console them and reunite them in a common embrace. In the passionate candour of his dream he beheld her, he heard her, rejuvenated, full of the gentleness of childhood, soaring, as it were, amidst the morning freshness into the vast pure heavens.
But at last Pierre tore himself away from the sublime spectacle. The driver and the horse, their heads drooping under the broad sunlight, had not stirred. On the seat the valise was almost burning, hot with rays of the sun which was already heavy. And once more Pierre got into the vehicle and gave this address:
“Via Giulia, Palazzo Boccanera.”
