Part 17

Walked about the gardens of the Tuileries and through the Boulevards this evening: the population of Paris seems to pour itself out with delight here; and no wonder, for what great city has so pleasing a place of recreation for all classes, not the great and rich merely, as the gardens of the Tuileries. To me especially they bring back long past years. But I don't at all like being alone in this Babylon.

_Friday, July 28._--I met the Bishop of Langres and a party, who went over Gerente's painted glass manufactory, 13. Quai d'Anjou. He seems to have reached the colours of old glass, and showed us the process by which all the appearance of antiquity is given to new glass. By means of acids he produces imperfections in glass which was smooth and clear; thus heightening the tone of other parts. Even chemists have been unable to discern the difference between two pieces of glass, one ancient and one modern. He said ---- was a humbug; Waille was the best English worker, but Hardman would be so soon.

Went into Notre Dame for some time: in spite of the grandeur of many parts of this church, I always feel dissatisfied with it as a whole. Went also to S. Severin, to a little chapel of the Blessed Virgin, the altar of which, and figure of the Virgin and Child, please me much. Took a letter from Labbé to M. Dupanloup, but he was not in Paris. Called likewise twice on M. Defresne, but he was out; and took a letter to the Bishop of Orleans, but he could only be seen between eight and nine in the morning. In the evening I found Mr. A. Coppinger at home, and had a long talk with him. He seems to think there is no chance whatever for Henri Cinq; that the sentiment of loyalty, of the duty even of obeying authority, is in the multitude utterly extinct. The rich shopkeeping classes are universally unchristian; so that in repressing the last émeute of June, even the revolters behaved with more respect in the churches than the Garde Nationale sent to fight them. The root of French misfortune is the thoroughly bad education given to men in all but the ecclesiastical schools. They regard Christianity as if they were outside it; the Gospel as a very beautiful book, doubtless, but not one commanding obedience from them. Living upon a civilisation, the whole force of which is derived from Christianity, they think that they can dispense with this the root of society, and construct society on their own superficial theories. The revolution of February took every one by surprise, even those who brought it about; it was the result of secret societies which had been existing for years; but though they felt their power, and thought that they might, perhaps, overturn a ministry, they did not calculate on casting out a dynasty. The last revolt had been very perfectly organised: it had a great many leaders, each with so many hundred men under him; these leaders well paid, but the common men fighting gratuitously for what was supposed to be their own cause. Though near ten thousand men are now in prison, it is not supposed that many of these leaders have been captured. And so what may happen in the winter is a subject for much fear.

_Saturday, July 29._--Went at eight this morning to call on M. Defresne. He was very cordial, asked about our visit to the Tyrolese Stigmatisées--had heard from Manzoni that we had been to him. He soon got into his usual animated tone of conversation. The events of February and June had had a beneficial effect for the clergy, in bringing out their charitable care for the wounded, to which even the saying of Mass had been postponed. L'Abbé Etienne had just been dining with him, so that he too had heard of the healing of the novice. A friend whom he named as the Poet Reboul came in: we all agreed that the life of S. Vincent was a greater miracle than any thing wrought by God in virtue of his intercession. M. Defresne engaged me to come again on Tuesday morning, and proposed a dinner for us three.

Mr. A. Coppinger returned my call, and offered to be of any service in showing me institutions, &c. He attested the great charity and devotion of the clergy. This has the most intimate connection with the celibate. He did not seem to think there was much improvement in the morals of the different educational establishments of the University. In his own time at the Ecole Polytechnique out of 200 scholars not above a dozen would be practical Christians; for not only was all religious instruction utterly neglected, but the professors, often infidels, would inspire them with a contempt and dislike for religion. Now the Ecole Polytechnique had 250 scholars, and perhaps a quarter of them might be sincere Christians. When once they were known as such, the probability was that they would be very decided and earnest: they were sometimes members of the society of S. Vincent de Paul for instructing the poor.

Went to M. des Billiers to ask him to accompany me to the Rue du Bac, to obtain a copy of M. Hervé's attestation of the miraculous cure. We found the original of this no longer in their possession, it having been sealed up and deposited, with other documents, near the shrine of S. Vincent. They had a copy of it, which I proposed to copy, and then take it to M. Hervé for his signature. This was done; and I hope to obtain it to-morrow. I asked M. des Billiers what he thought of the permanency of the republic. His conviction is that it cannot stand, but that the time of its duration may be indefinite from a few months to ten years. He believes that France is entirely monarchical: but it will probably require great sufferings and an exhaustion of the country for the monarchy to return. The obstacle is, that the middle classes, the bourgeoisie, who now reign, dread with the monarchy a cortége of noblesse and clergy. Could they be fully persuaded that all ranks would share alike, and that no attempt would be made to revive old privileges, they would be for the monarchy; for they want trade, confidence, and a firm government, and this the republic cannot give. The person of the monarch is not so clear; for though all educated and thoughtful people must see that a monarchy must rest on a principle, and that legitimacy alone has that principle, yet the name of Napoleon has still a vast influence throughout the poorer classes. The restoration had lost a fine opportunity. It was really very popular at first, and had it applied the principles of liberty to the Church and the nation, might have maintained itself: instead of this, it honoured a few individual ecclesiastics, thereby creating a great ill-will against the Church, but acted towards the whole body of the Church in the most illiberal spirit, keeping it under lock and key.

Called on M. Gondon: we talked about the cure of the novice. I told him I was engaged in collecting the proofs of it. M. Gondon thought that the Benedictines and Dominicans were not destined to take root afresh in France: he pointed to the position of the Père Lacordaire in proof of this. With very great abilities, especially the power of carrying away his auditors by his eloquence, he could with difficulty maintain one very small house in France. In the middle ages such a man might have founded an order. He heard his celebrated sermon on the first Sunday after the revolution of February, in Notre Dame. From beginning to end "c'était un délire." The father is just returned to Paris. He observed that late events in England must have convinced reflecting people how completely our Church was the puppet of the ministers of the day. Louis Philippe had tried to play the same game in France as had been played in England in the appointment of bishops, but the grace of consecration had been too strong for him. I replied that this was not quite fair, for we too had men of courage among us; and I quoted Bishop Selwyn's energetic and successful protest against the attempt of a secretary of state to sacrifice the rights of the natives in New Zealand.

I then went to the Sœurs de la Charité, and soon found myself in their secrétariat, engaged among a number of sisters in copying M. Hervé's attestation. It was enclosed in a sort of pastoral letter of M. l'Abbé Etienne to the sisters throughout the world, dated 31st May, 1848; expressing his confidence that the bark of S. Vincent would weather the storm of this revolution as it had the last of 1830, if they were faithful to their rules, and fulfilled their ministry with zeal. I found likewise that, three days after this cure, there had been another of a person afflicted with blindness for seven months, and I determined to go into this case likewise. The sisters went to the Benediction at five: soon after I followed them to their chapel. It was a most touching sight to see so large a number of sisters and novices in worship together before the Host. Here then, I thought, were before me so many female hearts offering up to God daily the sacrifice of themselves in works of charity; they have made the voluntary surrender of the pleasures of home, of feelings dearest to the natural man; there is no holding back in their offering: it is complete, and penetrated with charity. Here are hundreds kneeling in front of me who dedicate their labours to the hospital and the sick bed, going forth into all lands, and making the healing of the body a means to cure the soul. If ever there was any institution on which the sunlight of God's countenance may be supposed to rest, it is surely this.

It was settled that I should return on Monday to continue my extract.

M. Defresne told me this morning that the Pères Lazaristes possess a great number of S. Vincent's letters in MS., giving the most minute directions as to cases of conscience and details of practice, which were written to his fathers during his long experience, and which show the most marvellous knowledge of the heart and the most acute practical judgment. It is an instance of his wisdom that he directed the sisters for thirty years by word of mouth, and at last wrote down for them the rules which he had found work efficiently in that time. A real constitution exists before it is written, just as model French constitutions cease to exist before the ink which enunciates their principles is dry.

M. des Billiers told me to-day of an old French Legitimist of distinction, who, like most of his party, refrained for a long time from exercising the franchise after Louis Philippe's accession, because it involved an oath of fidelity to him. They found at length the inconvenience of this, when they wanted to elect a Legitimist deputy; and the old man was much pressed to take the oath. He refused for a long time, but at length said he would go. As his purpose became known, and he was much respected and looked up to, there was much expectation at the polling-place what he would do. When called upon to take the oath, he said, "M. le Président, allow me to tell you a story. I remember being with his Majesty, Louis XVIII., King of France, when a young prince came before him, confessed his faults, and, falling at his feet, promised an unalterable fidelity. We all know how that prince has kept his oath. Now I promise and swear, (repeating the formulary of the oath), fidelity to Louis Philippe, and I will keep my oath as he kept his." Every one was convulsed with laughter, and the President could hardly stifle his: but he intimated that he could not allow the oath to be taken with that reservation. The old man repeated it again, by itself, but the effect had been produced, and every one saw with what purpose he took it.

But who can regret that so foul a villany as the supplanting a king, a kinsman, and a benefactor, has met with retribution even on earth?

_Sunday, July 30._--I have just heard at S. Roch a sermon which lasted more than an hour and a quarter, delivered, for the most part, with great rapidity, and a vehemence of tone and action which would have frightened an English audience. The preacher, l'Abbé Du----, showed very considerable power both of thought and expression. I should have preferred a less rhetorical display, both in manner and matter. But power there certainly was. "My thoughts are not your thoughts, saith the Lord." He began by saying we were all under the reign of a sophism; this sophism was, under a great variety of shapes, the preferring the present life to the future. He then dwelt with great force and beauty on our Saviour's life on earth, that He was God, and that He was a carpenter; that He worked for his daily bread. Now God can do nothing but what is perfectly good and wise; therefore, when He assumed this servile condition, it was a work of perfect wisdom and goodness. He came to do His Father's will. And this one condition runs through all degrees of human society, alone making them acceptable to God,--to do God's will. Glory, genius, success, the wonder and admiration of our fellow men; all this is nothing. To do the will of God will alone open the kingdom of heaven--Jesus Christ stands ready to open the kingdom of heaven to generation after generation of those who, sealed by the fore-knowledge of God, and working with His grace, do His will--and to those alone. There was no key to the present state of things, to these terrible conflicts, this incessant agitation, but one; that life was but a day's labour, an hour's--nothing in comparison of eternity. This life was not the proper condition of humanity. It was fallen--the Saviour's proper work was to restore it to its normal condition; but that normal condition can never be here. Here it is a work of reparation, slow, painful, full of obstacles in proportion to the depth of the fall, but always merciful. Who would give a patient the full nourishment which he could take in health? Now, here we are all patients of Jesus--all--and to our latest moment. We shall never return to our normal condition on earth, but in eternity. You are all workmen and workwomen; idleness is a capital sin--idleness will shut out from heaven--Jesus Christ has taught us to work, every one in his estate. The work is one, though the condition may vary,--to do God's will. It will not be asked us whether we had genius, skill, power to embrace the works of God in our thought; but one thing only will be asked us,--whether we have done our work; that very work which God set us,--to do His will. And this is why society is suffering now to its utmost depths. This world is made the end, the limit, the object, the reward--eternity is put out of sight. "On a ôté Jesus Christ au travailleur de la pensée, au travailleur de l'art, au travailleur de la terre. Et nous souffrons, nous souffrons tous--nous allons de souffrances en souffrances." Thus the question of labour is insoluble. Men think of repaying the young girl's sacrifice who works day and night for the support of her parents; who denies herself every gratification to which she might innocently aspire, with a little more wages--or the mother's tears, who suffers for her family, or the father's continued exertions, with a few pieces of money. Jesus Christ did not so: he assigned to labour a far different reward--he would give it no reward at all on earth--he would give it eternal life. He then drew a vivid picture of the priest's life of toil, suffering, instruction, and benediction. What was the end of this work? It was eternal life. The greater the humiliation, the greater the suffering, the more absolute the cutting off of all human sources of enjoyment or requital--the more the will of God was done, the greater the reward in heaven. To man, no matter what his condition on earth, or the powers of his mind, to man working with grace and inspired by grace, the kingdom of heaven, according as he has done the will of God, will be given. This, and this alone, is the remedy for all the ills of society; and we are under the dominion of a sophism, because this truth is set aside.

There was rather a numerous congregation, by far the greater part women; not many persons of education, I should imagine--yet the sermon in tone was far beyond the reach of any but the educated.

This morning at eight I was at Mass here, a short High Mass; there were many communicants. But I have never been in a church so inconvenient in one respect, there were hardly any prie-dieus; the consequence is, that people sit nearly all the time, or just bend the knee against their chair; it is no easy matter to kneel on the floor, so encumbered with chairs. I think there is far less reverence in the outward demeanour of people at Paris than in the provinces.

Went to the evening service at Notre Dame des Victoires: I wished to be present at one of the meetings of the Archiconfrérie du très-saint Cœur de Marie. There was a large congregation, which at length filled the church: some thirty or forty members round the altar of the Blessed Virgin; of the rest nine-tenths at least were women of the lower classes. Vespers were sung, the congregation joining with remarkable unanimity. This indeed gives a particular and most pleasing character to the service of the Archiconfrérie. Then the Abbé des Genettes, founder of the brotherhood, a silver-haired old man, mounted the pulpit, and spoke in the most familiar and practical manner on the text "Beware of false prophets." His manner was in calmness the very opposite of that of this morning's preacher. He contrasted the disobedience to parents which now prevailed, the debauchery and wickedness all around them, with what he had known fifty or sixty years ago. They had been struck for this, and the rod was still suspended over their heads; he besought them to repent. When this was over, he read from a paper requests for the prayers of the Archiconfrérie for so many men, so many women, parishes, bishops, &c.; among which I heard in immediate juxtaposition "270 Protestants, 69 Jews." He likewise read a letter of thanks for their prayers, to which was attributed the conversion of a desperate sinner, and such letters he said he was receiving every week. He implored them to be very fervent in their prayers for the objects named to them. There would be in the week, he said, three especial days: Tuesday, the feast of St. Peter _in vinculis_. He read them the account of this from the Acts. It struck me, from the attention with which they listened to this, that they were not accustomed to read it. He then passed to the Pope, as successor of St. Peter, who was now, it might be said, in a sort of moral captivity. He earnestly and repeatedly besought their prayers for him, who was suffering at the hands of ungrateful subjects on whom he had showered benefactions. Not that the bark of St. Peter could ever be overwhelmed by the waves: it was secure by the divine promise; but they might so far persecute the Pope as to gain for him the crown of martyrdom. More than twenty times since his accession the Holy Father had commended himself to their prayers by means of persons coming from Rome. They should all now pray for him every day. He should be in his confessional that day at six A.M., for several hours; again from half-past-two till five; and from seven till nine, in order that they might prepare themselves for the plenary indulgence attached to this Church on Thursday. He notified likewise a fresh religious service, for the soul of the late archbishop, on Monday, 7th August, at Notre Dame. They should all pray earnestly for the holy archbishop: it may be that he had washed out with his blood his sins, and needed not their prayers; but they should pray for him. He then descended for the benediction. The whole congregation seemed to have one heart and one voice in the hymns which followed. This service lasted from seven to half-past-nine, and was very interesting.

_Monday, July 31._--Went to the Père de Ravignan. He told me that, since our last conversation, he had been looking in "Tournely," where he found a passage on the primacy of jurisdiction, which seemed to him quite convincing. He gave me a note for the Père Lacordaire, but my visit was cut short by an appointment, so he begged me to come again.

Went to M. des Billiers: he attacked me again on the primacy of jurisdiction. I said that the Ultramontane theory, when pushed to its absolute issue, demanded the infallibility of the Pope singly; that, indeed, this was involved in the primacy of jurisdiction; that the Pope had exerted the supreme power of withdrawing their authority from the French bishops when it seemed to him for the good of the Church. He did not like to admit that the primacy of jurisdiction involved infallibility, because infallibility of the Pope is not a dogma. But here lies precisely the difficulty of their position. Roman Catholics want, for the completion and impregnability of their system, the infallibility of the single papal chair, and this is precisely what has been ever denied by large schools among them, and is not even now an article of faith. For that they are the universal Church, that their dogma alone is true, that the Greek and every other communion is heretical or schismatical, or both, all this depends on the infallibility of the single papal chair. I said that, if they would prove the Greek Church to be in schism, I should give up our cause.