Оноре де Бальзак
The Country Doctor
“The shot came from that quarter,” said Genestas, indicating a beech-wood up above them on the mountain side. “Yes, up there; you may trust an old soldier’s ear.”
“Let us go there at once!” cried Benassis, and he made straight for the little wood, urging his horse at a furious speed across the ditches and fields, as if he were riding a steeplechase, in his anxiety to catch the sportsman red-handed.
“The man you are after has made off,” shouted Genestas, who could scarcely keep up with him.
Benassis wheeled his horse round sharply, and came back again. The man of whom he was in search soon appeared on the top of a perpendicular crag, a hundred feet above the level of the two horsemen.
“Butifer!” shouted Benassis when he saw that this figure carried a fowling-piece; “come down!”
Butifer recognized the doctor, and replied by a respectful and friendly sign which showed that he had every intention of obeying.
“I can imagine that if a man were driven to it by fear or by some overmastering impulse that he might possibly contrive to scramble up to that point among the rocks,” said Genestas; “but how will he manage to come down again?”
“I have no anxiety on that score,” answered Benassis; “the wild goats must feel envious of that fellow yonder! You will see.”
The emergencies of warfare had accustomed the commandant to gauge the real worth of men; he admired the wonderful quickness of Butifer’s movements, the sure-footed grace with which the hunter swung himself down the rugged sides of the crag, to the top of which he had so boldly climbed. The strong, slender form of the mountaineer was gracefully poised in every attitude which the precipitous nature of the path compelled him to assume; and so certain did he seem of his power to hold on at need, that if the pinnacle of rock on which he took his stand had been a level floor, he could not have set his foot down upon it more calmly. He carried his fowling-piece as if it had been a light walking-cane. Butifer was a young man of middle height, thin, muscular, and in good training; his beauty was of a masculine order, which impressed Genestas on a closer view.
Evidently he belonged to the class of smugglers who ply their trade without resorting to violent courses, and who only exert patience and craft to defraud the government. His face was manly and sunburned. His eyes, which were bright as an eagle’s, were of a clear yellow color, and his sharply-cut nose with its slight curve at the tip was very much like an eagle’s beak. His cheeks were covered with down, his red lips were half open, giving a glimpse of a set of teeth of dazzling whiteness. His beard, moustache, and the reddish whiskers, which he allowed to grow, and which curled naturally, still further heightened the masculine and forbidding expression of his face. Everything about him spoke of strength. He was broad-chested; constant activity had made the muscles of his hands curiously firm and prominent. There was the quick intelligence of a savage about his glances; he looked resolute, fearless, and imperturbable, like a man accustomed to put his life in peril, and whose physical and mental strength had been so often tried by dangers of every kind, that he no longer felt any doubts about himself. He wore a blouse that had suffered a good deal from thorns and briars, and he had a pair of leather soles bound to his feet by eel-skin thongs, and a pair of torn and tattered blue linen breeches through which his legs were visible, red, wiry, hard, and muscular as those of a stag.
“There you see the man who once fired a shot at me,” Benassis remarked to the commandant in a low voice. “If at this moment I were to signify to him my desire to be rid of any one, he would kill them without scruple. – Butifer!” he went on, addressing the poacher, “I fully believed you to be a man of your word; I pledged mine for you because I had your promise. My promise to the procureur du roi at Grenoble was based upon your vow never to go poaching again, and to turn over a new leaf and become a steady, industrious worker. You fired that shot just now, and here you are, on the Comte de Labranchoir’s estate! Eh! you miscreant? Suppose his keeper had happened to hear you? It is a lucky thing for you that I shall take no formal cognizance of this offence; if I did, you would come up as an old offender, and of course you have no gun license! I let you keep that gun of yours out of tenderness for your attachment to the weapon.”
“It is a beauty,” said the commandant, who recognized a duck gun from Sainte Etienne.
The smuggler raised his head and looked at Genestas by way of acknowledging the compliment.
“Butifer,” continued Benassis, “if your conscience does not reproach you, it ought to do so. If you are going to begin your old tricks again, you will find yourself once more in a park enclosed by four stone walls, and no power on earth will save you from the hulks; you will be a marked man, and your character will be ruined. Bring your gun to me to-night, I will take care of it for you.”
Butifer gripped the barrel of his weapon in a convulsive clutch.
“You are right, sir,” he said; “I have done wrong, I have broken bounds, I am a cur. My gun ought to go to you, but when you take it away from me, you take all that I have in the world. The last shot which my mother’s son will fire shall be through my own head… What would you have? I did as you wanted me. I kept quiet all winter; but the spring came, and the sap rose. I am not used to day labor. It is not in my nature to spend my life in fattening fowls; I cannot stoop about turning over the soil for vegetables, nor flourish a whip and drive a cart, nor scrub down a horse in a stable all my life, so I must die of starvation, I suppose? I am only happy when I am up there,” he went on after a pause, pointing to the mountains. “And I have been about among the hills for the past week; I got a sight of a chamois, and I have the chamois there,” he said, pointing to the top of the crag; “it is at your service! Dear M. Benassis, leave me my gun. Listen! I will leave the Commune, foi de Butifer! I will go to the Alps; the chamois-hunters will not say a word; on the contrary, they will receive me with open arms. I shall come to grief at the bottom of some glacier; but, if I am to speak my mind, I would rather live for a couple of years among the heights, where there are no governments, nor excisemen, nor gamekeepers, nor procureurs du roi, than grovel in a marsh for a century. You are the only one that I shall be sorry to leave behind; all the rest of them bore me! When you are in the right, at any rate you don’t worry one’s life out – ”
“And how about Louise?” asked Benassis. Butifer paused and turned thoughtful.
“Eh! learn to read and write, my lad,” said Genestas; “come and enlist in my regiment, have a horse to ride, and turn carabineer. If they once sound ‘to horse’ for something like a war, you will find out that Providence made you to live in the midst of cannon, bullets, and battalions, and they will make a general of you.”
“Ye-es, if Napoleon was back again,” answered Butifer.
“You know our agreement,” said the doctor. “At the second infraction of it, you undertook to go for a soldier. I give you six months in which to learn to read and write, and then I will find some young gentleman who wants a substitute.”
Butifer looked at the mountains.
“Oh! you shall not go to the Alps,” cried Benassis. “A man like you, a man of his word, with plenty of good stuff in him, ought to serve his country and command a brigade, and not come to his end trailing after a chamois. The life that you are leading will take you straight to the convict’s prison. After over-fatiguing yourself, you are obliged to take a long rest; and, in the end, you will fall into idle ways that will be the ruin of any notions of orderly existence that you have; you will get into the habit of putting your strength to bad uses, and you will take the law into your own hands. I want to put you, in spite of yourself, into the right path.”
“So I am to pine and fret myself to death? I feel suffocated whenever I am in a town. I cannot hold out for more than a day, in Grenoble, when I take Louise there – ”
“We all have our whims, which we must manage to control, or turn them to account for our neighbor’s benefit. But it is late, and I am in a hurry. Come to see me to-morrow, and bring your gun along with you. We will talk this over, my boy. Good-bye. Go and sell your chamois in Grenoble.”
The two horsemen went on their way.
“That is what I call a man,” said Genestas.
“A man in a bad way,” answered Benassis. “But what help is there for it? You heard what he said. Is it not lamentable to see such fine qualities running to waste? If France were invaded by a foreign foe, Butifer at the head of a hundred young fellows would keep a whole division busy in Maurienne for a month; but in a time of peace the only outlets for his energy are those which set the law at defiance. He must wrestle with something; whenever he is not risking his neck he is at odds with society, he lends a helping hand to smugglers. The rogue will cross the Rhone, all by himself, in a little boat, to take shoes over into Savoy; he makes good his retreat, heavy laden as he is, to some inaccessible place high up among the hills, where he stays for two days at a time, living on dry crusts. In short, danger is as welcome to him as sleep would be to anybody else, and by dint of experience he has acquired a relish for extreme sensations that has totally unfitted him for ordinary life. It vexes me that a man like that should take a wrong turn and gradually go to the bad, become a bandit, and die on the gallows. But, see, captain, how our village looks from here!”
Genestas obtained a distant view of a wide circular space, planted with trees, a fountain surrounded by poplars stood in the middle of it. Round the enclosure were high banks on which a triple line of trees of different kinds were growing; the first row consisted of acacias, the second of Japanese varnish trees, and some young elms grew on the highest row of all.
“That is where we hold our fair,” said Benassis. “That is the beginning of the High Street, by those two handsome houses that I told you about; one belongs to the notary, and the other to the justice of the peace.”
They came at that moment into a broad road, fairly evenly paved with large cobble-stones. There were altogether about a hundred new houses on either side of it, and almost every house stood in a garden.
The view of the church with its doorway made a pretty termination to this road. Two more roads had been recently planned out half-way down the course of the first, and many new houses had already been built along them. The town-hall stood opposite the parsonage, in the square by the church. As Benassis went down the road, women and children stood in their doorways to wish him good-evening, the men took off their caps, and the little children danced and shouted about his horse, as if the animal’s good-nature were as well known as the kindness of its master. The gladness was undemonstrative; there was the instinctive delicacy of all deep feeling about it, and it had the same pervasive power. At the sight of this welcome it seemed to Genestas that the doctor had been too modest in his description of the affection with which he was regarded by the people of the district. His truly was a sovereignty of the sweetest kind; a right royal sovereignty moreover, for its title was engraven in the hearts of its subjects. However dazzling the rays of glory that surround a man, however great the power that he enjoys, in his inmost soul he soon comes to a just estimate of the sentiments that all external action causes for him. He very soon sees that no change has been wrought in him, that there is nothing new and nothing greater in the exercise of his physical faculties, and discovers his own real nothingness. Kings, even should they rule over the whole world, are condemned to live in a narrow circle like other men. They must even submit to the conditions of their lot, and their happiness depends upon the personal impressions that they receive. But Benassis met with nothing but goodwill and loyalty throughout the district.
CHAPTER III. THE NAPOLEON OF THE PEOPLE
“Pray, come in, sir!” cried Jacquotte. “A pretty time the gentlemen have been waiting for you! It is always the way! You always manage to spoil the dinner for me whenever it ought to be particularly good. Everything is cooked to death by this time – ”
“Oh! well, here we are,” answered Benassis with a smile.
The two horsemen dismounted, and went off to the salon, where the guests invited by the doctor were assembled.
“Gentlemen,” he said taking Genestas by the hand, “I have the honor of introducing you to M. Bluteau, captain of a regiment of cavalry stationed at Grenoble – an old soldier, who has promised me that he will stay among us for a little while.”
Then, turning to Genestas, he presented to him a tall, thin, gray-haired man, dressed in black.
“This gentleman,” said Benassis, “is M. Dufau, the justice of the peace of whom I have already spoken to you, and who has so largely contributed to the prosperity of the Commune.” Then he led his guest up to a pale, slight young man of middle height, who wore spectacles, and was also dressed in black. “And this is M. Tonnelet,” he went on, “M. Gravier’s son-in-law, and the first notary who came to the village.”
The doctor next turned to a stout man, who seemed to belong half to the peasant, half to the middle class, the owner of a rough-pimpled but good-humored countenance.
“This is my worthy colleague M. Cambon,” he went on, “the timber-merchant, to whom I owe the confidence and good-will of the people here. He was one of the promoters of the road which you have admired. I have no need to tell you the profession of this gentleman,” Benassis added, turning to the curate. “Here is a man whom no one can help loving.”
There was an irresistible attraction in the moral beauty expressed by the cure’s countenance, which engrossed Genestas’ attention. Yet a certain harshness and austerity of outline might make M. Janvier’s face seem unpleasing at a first glance. His attitude, and his slight, emaciated frame, showed that he was far from strong physically, but the unchanging serenity of his face bore witness to the profound inward peace of heart. Heaven seemed to be reflected in his eyes, and the inextinguishable fervor of charity which glowed in his heart appeared to shine from them. The gestures that he made but rarely were simple and natural, his appeared to be a quiet and retiring nature, and there was a modesty and simplicity like that of a young girl about his actions. At first sight he inspired respect and a vague desire to be admitted to his friendship.
“Ah! M. le Maire,” he said, bending as though to escape from Benassis’ eulogium.
Something in the cure’s tones brought a thrill to Genestas’ heart, and the two insignificant words uttered by this stranger priest plunged him into musings that were almost devout.
“Gentlemen,” said Jacquotte, who came into the middle of the room, and there took her stand, with her hands on her hips, “the soup is on the table.”
Invited by Benassis, who summoned each in turn so as to avoid questions of precedence, the doctor’s five guests went into the dining-room; and after the cure, in low and quiet tones, had repeated a Benedicite, they took their places at table. The cloth that covered the table was of that peculiar kind of damask linen invented in the time of Henry IV. by the brothers Graindorge, the skilful weavers, who gave their name to the heavy fabric so well known to housekeepers. The linen was of dazzling whiteness, and fragrant with the scent of the thyme that Jacquotte always put into her wash-tubs. The dinner service was of white porcelain, edged with blue, and was in perfect order. The decanters were of the old-fashioned octagonal kind still in use in the provinces, though they have disappeared elsewhere. Grotesque figures had been carved on the horn handles of the knives. These relics of ancient splendor, which, nevertheless, looked almost new, seemed to those who scrutinized them to be in keeping with the kindly and open-hearted nature of the master of the house.
The lid of the soup-tureen drew a momentary glance from Genestas; he noticed that it was surmounted by a group of vegetables in high relief, skilfully colored after the manner of Bernard Palissy, the celebrated sixteenth century craftsman.
There was no lack of character about the group of men thus assembled. The powerful heads of Genestas and Benassis contrasted admirably with M. Janvier’s apostolic countenance; and in the same fashion the elderly faces of the justice of the peace and the deputy-mayor brought out the youthfulness of the notary. Society seemed to be represented by these various types. The expression of each one indicated contentment with himself and with the present, and a faith in the future. M. Tonnelet and M. Janvier, who were still young, loved to make forecasts of coming events, for they felt that the future was theirs; while the other guests were fain rather to turn their talk upon the past. All of them faced the things of life seriously, and their opinions seemed to reflect a double tinge of soberness, on the one hand, from the twilight hues of well-nigh forgotten joys that could never more be revived for them; and, on the other, from the gray dawn which gave promise of a glorious day.
“You must have had a very tiring day, sir?” said M. Cambon, addressing the cure.
“Yes, sir,” answered M. Janvier, “the poor cretin and Pere Pelletier were buried at different hours.”
“Now we can pull down all the hovels of the old village,” Benassis remarked to his deputy. “When the space on which the houses stand has been grubbed up, it will mean at least another acre of meadow land for us; and furthermore, there will be a clear saving to the Commune of the hundred francs that it used to cost to keep Chautard the cretin.”
“For the next three years we ought to lay out the hundred francs in making a single-span bridge to carry the lower road over the main stream,” said M. Cambon. “The townsfolk and the people down the valley have fallen into the way of taking a short cut across that patch of land of Jean Francois Pastoureau’s; before they have done they will cut it up in a way that will do a lot of harm to that poor fellow.”
“I am sure that the money could not be put to a better use,” said the justice of peace. “In my opinion the abuse of the right of way is one of the worst nuisances in a country district. One-tenth of the cases that come before the court are caused by unfair easement. The rights of property are infringed in this way almost with impunity in many and many a commune. A respect for the law and a respect for property are ideas too often disregarded in France, and it is most important that they should be inculcated. Many people think that there is something dishonorable in assisting the law to take its course. ‘Go and be hanged somewhere else,’ is a saying which seems to be dictated by an unpraiseworthy generosity of feeling; but at the bottom it is nothing but a hypocritical formula – a sort of veil which we throw over our own selfishness. Let us own to it, we lack patriotism! The true patriot is the citizen who is so deeply impressed with a sense of the importance of the laws that he will see them carried out even at his own cost and inconvenience. If you let the criminal go in peace, are you not making yourself answerable for the crimes he will commit?”
“It is all of a piece,” said Benassis. “If the mayors kept their roads in better order, there would not be so many footpaths. And if the members of Municipal Councils knew a little better, they would uphold the small landowner and the mayor when the two combine to oppose the establishment of unfair easements. The fact that chateau, cottage, field, and tree are all equally sacred would then be brought home in every way to the ignorant; they would be made to understand that Right is just the same in all cases, whether the value of the property in question be large or small. But such salutary changes cannot be brought about all at once. They depend almost entirely on the moral condition of the population, which we can never completely reform without the potent aid of the cures. This remark does not apply to you in any way, M. Janvier.”
“Nor do I take it to myself,” laughed the cure. “Is not my heart set on bringing the teaching of the Catholic religion to co-operate with your plans of administration? For instance, I have often tried, in my pulpit discourses on theft, to imbue the folk of this parish with the very ideas of Right to which you have just given utterance. For truly, God does not estimate theft by the value of the thing stolen, He looks at the thief. That has been the gist of the parables which I have tried to adapt to the comprehension of my parishioners.”
“You have succeeded, sir,” said Cambon. “I know the change you have brought about in people’s ways of looking at things, for I can compare the Commune as it is now with the Commune as it used to be. There are certainly very few places where the laborers are as careful as ours are about keeping the time in their working hours. The cattle are well looked after; any damage that they do is done by accident. There is no pilfering in the woods, and finally you have made our peasants clearly understand that the leisure of the rich is the reward of a thrifty and hard-working life.”
“Well, then,” said Genestas, “you ought to be pretty well pleased with your infantry, M. le Cure.”
“We cannot expect to find angels anywhere here below, captain,” answered the priest. “Wherever there is poverty, there is suffering too; and suffering and poverty are strong compelling forces which have their abuses, just as power has. When the peasants have a couple of leagues to walk to their work, and have to tramp back wearily in the evening, they perhaps see sportsmen taking short cuts over ploughed land and pasture so as to be back to dinner a little sooner, and is it to be supposed that they will hesitate to follow the example? And of those who in this way beat out a footpath such as these gentlemen have just been complaining about, which are the real offenders, the workers or the people who are simply amusing themselves? Both the rich and the poor give us a great deal of trouble these days. Faith, like power, ought always to descend from the heights above us, in heaven or on earth; and certainly in our times the upper classes have less faith in them than the mass of the people, who have God’s promise of heaven hereafter as a reward for evils patiently endured. With due submission to ecclesiastical discipline, and deference to the views of my superiors, I think that for some time to come we should be less exacting as to questions of doctrine, and rather endeavor to revive the sentiment of religion in the hearts of the intermediary classes, who debate over the maxims of Christianity instead of putting them in practice. The philosophism of the rich has set a fatal example to the poor, and has brought about intervals of too long duration when men have faltered in their allegiance to God. Such ascendency as we have over our flocks to-day depends entirely on our personal influence with them; is it not deplorable that the existence of religious belief in a commune should be dependent on the esteem in which a single man is held? When the preservative force of Christianity permeating all classes of society shall have put life into the new order of things, there will be an end of sterile disputes about doctrine. The cult of a religion is its form; societies only exist by forms. You have your standard, we have the cross – ”
“I should very much like to know, sir,” said Genestas, breaking in upon M. Janvier, “why you forbid these poor folk to dance on Sunday?”
“We do not quarrel with dancing in itself, captain; it is forbidden because it leads to immorality, which troubles the peace of the countryside and corrupts its manners. Does not the attempt to purify the spirit of the family and to maintain the sanctity of family ties strike at the root of the evil?”
“Some irregularities are always to be found in every district, I know,” said M. Tonnelet, “but they very seldom occur among us. Perhaps there are peasants who remove their neighbor’s landmark without much scruple; or they may cut a few osiers that belong to some one else, if they happen to want some; but these are mere peccadilloes compared with the wrongdoing that goes on among a town population. Moreover, the people in this valley seem to me to be devoutly religious.”
“Devout?” queried the cure with a smile; “there is no fear of fanaticism here.”
“But,” objected Cambon, “if the people all went to mass every morning, sir, and to confession every week, how would the fields be cultivated? And three priests would hardly be enough.”
“Work is prayer,” said the cure. “Doing one’s duty brings a knowledge of the religious principles which are a vital necessity to society.”
“How about patriotism?” asked Genestas.
“Patriotism can only inspire a short-lived enthusiasm,” the curate answered gravely; “religion gives it permanence. Patriotism consists in a brief impulse of forgetfulness of self and self-interest, while Christianity is a complete system of opposition to the depraved tendencies of mankind.”
“And yet, during the wars undertaken by the Revolution, patriotism – ”
“Yes, we worked wonders at the time of the Revolution,” said Benassis, interrupting Genestas; “but only twenty years later, in 1814, our patriotism was extinct; while, in former times, a religious impulse moved France and Europe to fling themselves upon Asia a dozen times in the course of a century.”
“Maybe it is easier for two nations to come to terms when the strife has arisen out of some question of material interests,” said the justice of the peace; “while wars undertaken with the idea of supporting dogmas are bound to be interminable, because the object can never be clearly defined.”
“Well, sir, you are not helping any one to fish!” put in Jacquotte, who had removed the soup with Nicolle’s assistance. Faithful to her custom, Jacquotte herself always brought in every dish one after another, a plan which had its drawbacks, for it compelled gluttonous folk to over-eat themselves, and the more abstemious, having satisfied their hunger at an early stage, were obliged to leave the best part of the dinner untouched.
“Gentlemen,” said the cure, with a glance at the justice of the peace, “how can you allege that religious wars have had no definite aim? Religion in olden times was such a powerful binding force, that material interests and religious questions were inseparable. Every soldier, therefore, knew quite well what he was fighting for.”
“If there has been so much fighting about religion,” said Genestas, “God must have built up the system very perfunctorily. Should not a divine institution impress men at once by the truth that is in it?”
All the guests looked at the cure.
“Gentlemen,” said M. Janvier, “religion is something that is felt and that cannot be defined. We cannot know the purpose of the Almighty; we are no judges of the means He employs.”
“Then, according to you, we are to believe in all your rigmaroles,” said Genestas, with the easy good-humor of a soldier who has never given a thought to these things.
“The Catholic religion, better than any other, resolves men’s doubts and fears; but even were it otherwise, I might ask you if you run any risks by believing in its truths.”
“None worth speaking of,” answered Genestas.
“Good! and what risks do you not run by not believing? But let us talk of the worldly aspect of the matter, which most appeals to you. The finger of God is visible in human affairs; see how He directs them by the hand of His vicar on earth. How much men have lost by leaving the path traced out for them by Christianity! So few think of reading Church history, that erroneous notions deliberately sown among the people lead them to condemn the Church; yet the Church has been a pattern of perfect government such as men seek to establish to-day. The principle of election made it for a long while the great political power. Except the Catholic Church, there was no single religious institution which was founded upon liberty and equality. Everything was ordered to this end. The father-superior, the abbot, the bishop, the general of an order, and the pope were then chosen conscientiously for their fitness for the requirements of the Church. They were the expression of its intelligence, of the thinking power of the Church, and blind obedience was therefore their due. I will say nothing of the ways in which society has benefited by that power which has created modern nations and has inspired so many poems, so much music, so many cathedrals, statues, and pictures. I will simply call your attention to the fact that your modern systems of popular election, of two chambers, and of juries all had their origin in provincial and oecumenical councils, and in the episcopate and college of cardinals; but there is this difference, – the views of civilization held by our present-day philosophy seem to me to fade away before the sublime and divine conception of Catholic communion, the type of a universal social communion brought about by the word and the fact that are combined in religious dogma. It would be very difficult for any modern political system, however perfect people may think it, to work once more such miracles as were wrought in those ages when the Church as the stay and support of the human intellect.”
“Why?” asked Genestas.
“Because, in the first place, if the principle of election is to be the basis of a system, absolute equality among the electors is a first requirement; they ought to be ‘equal quantities,’ things which modern politics will never bring about. Then, great social changes can only be effected by means of some common sentiment so powerful that it brings men into concerted action, while latter-day philosophism has discovered that law is based upon personal interest, which keeps men apart. Men full of the generous spirit that watches with tender care over the trampled rights of the suffering poor, were more often found among the nations of past ages than in our generation. The priesthood, also, which sprang from the middle classes, resisted material forces and stood between the people and their enemies. But the territorial possessions of the Church and her temporal power, which seemingly made her position yet stronger, ended by crippling and weakening her action. As a matter of fact, if the priest has possessions and privileges, he at once appears in the light of an oppressor. He is paid by the State, therefore he is an official: if he gives his time, his life, his whole heart, this is a matter of course, and nothing more than he ought to do; the citizens expect and demand his devotion; and the spontaneous kindliness of his nature is dried up. But, let the priest be vowed to poverty, let him turn to his calling of his own free will, let him stay himself on God alone, and have no resource on earth but the hearts of the faithful, and he becomes once more the missionary of America, he takes the rank of an apostle, he has all things under his feet. Indeed, the burden of wealth drags him down, and it is only by renouncing everything that he gains dominion over all men’s hearts.”