第116章

Bourgonef's story has been narrated with some fullness, though in less detail than he told it, in order that the reader may understand its real bearings on MY story. Without it, the motives which impelled the strange pertinacity of my pursuit would have been unintelligible. I have said that a very disagreeable impression remained on my mind respecting certain aspects of his character, and I felt somewhat ashamed of my imperfect sagacity in having up to this period been entirely blind to those aspects. The truth is, every human being is a mystery, and remains so to the last. We fancy we know a character; we form a distinct conception of it; for years that conception remains unmodified, and suddenly the strain of some emergency, of the incidental stimulus of new circumstances, reveals qualities not simply unexpected, but flatly contradictory of our previous conception. We judge of a man by the angle he subtends to our eye--only thus CAN we judge of him; and this angle depends on the relation his qualities and circumstances bear to our interests and sympathies. Bourgonef had charmed me intellectually; morally I had never come closer to him than in the sympathies of public questions and abstract theories. His story had disclosed hidden depths.

My old suspicions reappeared, and a conversation we had two days afterwards helped to strengthen them.

We had gone on a visit to Schwanthaler, the sculptor, at his tiny little castle of Schwaneck, a few miles from Munich. The artist was out for a walk, but we were invited to come in and await his return, which would be shortly; and meanwhile Bourgonef undertook to show me over the castle, interesting as a bit of modern Gothic, realizing on a diminutive scale a youthful dream of the sculptor's.

When our survey was completed--and it did not take long--we sat at one of the windows and enjoyed a magnificent prospect. "It is curious," said Bourgonef, "to be shut up here in this imitation of medieval masonry, where every detail speaks of the dead past, and to think of the events now going on in Paris which must find imitators all over Europe, and which open to the mind such vistas of the future. What a grotesque anachronism is this Gothic castle, built in the same age as that which sees a reforming pope!"

"Yes; but is not the reforming pope himself an anachronism?"

"As a Catholic," here he smiled, intimating that his orthodoxy was not very stringent, "I cannot admit that; as a Protestant, you must admit that if there must be a pope, he must in these days be a reformer, or--give up his temporal power. Not that I look on Pio Nono as more than a precursor; he may break ground, and point the way, but he is not the man to lead Europe out of its present slough of despond, and under the headship of the Church found a new and lasting republic. We want a Hildebrand, one who will be to the nineteenth century as Gregory was to the eleventh."

"Do you believe in such a possibility? Do you think the Roman pontiff can ever again sway the destinies of Europe?"

"I can hardly say I believe it; yet I see the possibility of such an opening if the right man were to arise. But I fear he will not arise; or if he should, the Conclave will stifle him. Yet there is but one alternative: either Europe must once more join in a crusade with a pope at the head, or it must hoist the red flag. There is no other issue."

"Heaven preserve us from both! And I think we shall be preserved from the Pope by the rottenness of the Church; from the drapeau rouge by the indignation and horror of all honest men. You see how the Provisional Government has resisted the insane attempt of the fanatics to make the red flag accepted as the national banner?"

"Yes; and it is the one thing which dashes my pleasure in the new revolution. It is the one act of weakness which the Government has exhibited; a concession which will be fatal unless it be happily set aside by the energetic party of action."

"An act of weakness? say rather an act of strength. A concession? say rather the repudiation of anarchy, the assertion of law and justice."

"Not a bit. It was concession to the fears of the timid, and to the vanity of the French people. The tricolor is a French flag--not the banner of humanity. It is because the tricolor has been identified with the victories of France that it appeals to the vanity of the vainest of people. They forget that it is the flag of a revolution which failed, and of an empire which was one perpetual outrage to humanity. Whereas the red is new; it is the symbol of an energetic, thorough-going creed. If it carries terror with it, so much the better. The tyrants and the timid should be made to tremble."

"I had no idea you were so bloodthirsty," said I, laughing at his vehemence.

"I am not bloodthirsty at all; I am only logical and consistent.

There is a mass of sophistry current in the world which sickens me.

People talk of Robespierre and St. Just, two of the most virtuous men that ever lived--and of Dominic and Torquemada, two of the most single-minded--as if they were cruel and bloodthirsty, whereas they were only convinced."

"Is it from love of paradox that you defend these tigers?"

"Tigers, again--how those beasts are calumniated!"

He said this with a seriousness which was irresistibly comic. I shouted with laughter; but he continued gravely:

"You think I am joking. But let me ask you why you consider the tiger more bloodthirsty than yourself? He springs upon his food--you buy yours from the butcher. He cannot live without animal food: it is a primal necessity, and he obeys the ordained instinct.

You can live on vegetables; yet you slaughter beasts of the field and birds of the air (or buy them when slaughtered), and consider yourself a model of virtue. The tiger only kills his food or his enemies; you not only kill both, but you kill one animal to make gravy for another! The tiger is less bloodthirsty than the Christian!"