Main Currents in Nineteenth Century Literature - 3. The Reaction in France. Georg Brandes

inscribed liberty on its banner. Oppressed, and feeling the need of liberty for itself, it now spoke in the name of liberty, and that so touchingly that all who heard the crocodile weep took it to be a defenceless creature. Liberal Catholicism—how the words jar!—came into being. The church wrested the best weapon of the Revolution out of its hands, and put it into those of her own adherents—only temporarily, of course, until she had reconquered her old power; then, alas for liberty! But in the meantime the Pope had suddenly become liberal—religious liberalism, they called it. When the order of the Jesuits was reconstructed, even the Jesuits declared that their desire was "good, true liberty."

      How much honesty there was in this appeal to liberty was seen as soon as religion was in power again. When, in 1808, Napoleon demanded of the Pope that he should concede liberty of religion, the Pope replied: "Because such liberty is at variance with the law of the church, with the decrees of its councils, and with the Catholic religion, because, moreover, by reason of the terrible consequences it would entail, it is incompatible with the peace and happiness of nations, we have condemned it." Simple-minded Catholics, like Lamennais, who at a somewhat later period acted on the supposition that all this talk of liberty was intended to be taken literally, discovered how much it meant. But even after Lamennais had been disposed of by a papal bull in 1832, his disciple Montalembert, who renounced his master's theories and became the most vigorous champion of the church in the middle of this century, was permitted to go on preaching liberal Catholicism. It was not until 1873, when such Catholicism could no longer be turned to any possible use, that it was anathematised in one of the most virulent bulls on record. Only few of those who read the bull in the newspapers understood its full import.

      The appeals in the name of liberty gained the church many supporters; and to the men of principle who, at the moment of the revulsion under the Consulate, were influenced by these appeals, and whose sympathy for the church was increased by the harsh treatment meted out to the Pope under the Empire, there were added on the restoration of the Bourbons the many whose religion is always that of their masters, all the approvers of Holberg's fox' moral: "Give no thought to religious matters; abide blindly by the prevailing belief!"

About the year 1800, however, though an occasional revolutionary excess was still not unheard of, France enjoyed complete religious liberty, guaranteed by law. To the persecution of priests under the Convention and the imperfect tolerance of the Directory had succeeded perfect legal security for all confessions; the priests had been relieved from the obnoxious oath, its place being taken by a simple promise to obey the law; and each priest was now supported by the voluntary contributions of his parishioners, the state abstaining from all interference. These contributions were naturally often small, and many a prelate looked back with longing to the flesh-pots of the old days, and to what Robespierre called the alliance between the sceptre and the censer. Bonaparte had the choice between fostering the germ of religious liberty and making a tool of religious tradition. He did not deliberate. The re-establishment of the church was an indispensable link in the chain of his policy.[2]

[1] Louis Blanc (in his Histoire de la Révolution, viii. 35) has misunderstood this article. He takes the unfaithful wife and illegitimate son to mean Marie Antoinette and the Dauphin. A note in the original text has escaped his observation; it is to the effect that the "founders of the three greatest religions were bastards."

[2] Laurent, Histoire du droit des gens, tome xiv.; Carlyle, History of the French Revolution, i.-iii.; Louis Blanc, Histoire de la révolution française, i.-xii.; Chateaubriand, Mémoires d'outre-tombe, i., ii.

      II

      THE CONCORDAT

      One night in the month of October 1801 the gates of Paris were secretly opened to admit a closed carriage with a military escort. What was concealed in that carnage? Was it a criminal? Was it contraband ware? There sat in it an old priest, Caprara by name, the Pope's envoy to General Bonaparte; and the contraband article thus smuggled into Paris in the darkness was the Concordat, the compact with Rome which re-established the Christian religion in France. It was considered rash to allow a priest coming on such an errand to make his entrance in daylight; the First Consul, with his usual sagacity and forethought, had arranged that he should arrive at night. It was not violence that was feared, only laughter. "They dared not," says Thiers, "put such temptation in the way of the mirth-loving population of Paris."[1]

      The same difficulty recurred in April 1802, when, after countless attempts to come to an agreement, during the course of which it often seemed as if the negotiations were on the point of being finally broken off, things were so far settled that Napoleon could accord an official reception to the Cardinal-Legate. Ecclesiastical etiquette prescribes that a gold crucifix shall be borne in front of a papal legate, and the Cardinal demanded that on his way to the reception at the Tuileries this should be done by a mounted officer in a red uniform. On this occasion also the Government, as Thiers tells us, was afraid of the effect of such a spectacle on the population of Paris. A compromise was come to; it was agreed to do with the crucifix what had been done with the Cardinal himself six months previously, namely, drive it in a closed carriage.

      At last, a week later, on Easter Sunday, April 18, 1802 (28th Germinal of the year X.), a copy of the Concordat was posted up early in the morning in all the streets of Paris, and the First Consul, after signing the Peace of Amiens in honour of the day, proceeded to Notre Dame, to hear the great Te Deum sung in celebration of the reinstitution of Christian worship, or, to use the official expression, the reconciliation of the Republic with Heaven. Programmes of the ceremonies had been distributed. The First Consul was attended by a numerous and distinguished suite. He had himself intimated to the wives of all the high officials that they were expected to appear in full dress. They accompanied Madame Bonaparte; he himself was surrounded by his staff, all his generals, and all the most important civil functionaries. The carriages which had belonged to the old court were taken into use again on this occasion. Bonaparte drove to church in the old royal state-coach, and with all the pomp of royalty. Salvoes of artillery proclaimed to the world this resurrection of the church from the dead and this first attempt at the revival of royal power and royal splendour. The route of the procession from the Tuileries to Notre Dame was lined by troops of the First Army Corps. The Archbishop of Paris received the First Consul at the church door and offered him holy water. He was then conducted under a canopy to the seat reserved for him. The Senate, the Legislative Assembly, and the Tribune occupied the places at the two sides of the altar. The church was soon full of uniforms, beautiful dresses, and liveries. Liveries, which had disappeared during the Revolution, reappeared along with cassocks. Behind the First Consul stood his generals, in gala uniform, "rather obedient than convinced," as Thiers remarks. They did their best to show what was really the case, namely, that they were there against their will, and that the whole ceremony was in their eyes a contemptible farce. Their behaviour was characterised by those who differed from them as "unseemly." That of the First Consul presented a marked contrast. Attired in his red consul's uniform, he stood motionless, with a severe, inscrutable countenance, serious and cold, displaying neither the indifference of the unwilling spectators nor the devotion of the faithful. On the hilt of his sword glittered the famous Regent diamond, which he had had set there for the occasion, as a sign that the symbols of majesty which had hitherto belonged to the crown now belonged to the sword. His demeanour showed plainly enough that this act of his was not an act of faith, but of will, and that he was determined his will should prevail.

      On the morning of the day on which this famous Te Deum was sung, the Government organ, Le Moniteur, published by Bonaparte's express order a review of a book, the second edition of which was dedicated to him as the restorer of the church. The book was Chateaubriand's Génie du Christianisme. The review was written by Fontanes; it had appeared in the Mercure three days before, but was now, by Government orders, republished in the official organ. Le Génie du Christianisme was as much part of the programme of the day as the low-necked dresses and