We do not believe to-day that the Abbé Châtel is dead; but, if we judge of his health by the cobwebs which adorn the hinges and bolts of the French Church, we shall not be afraid to assert that he is very ill indeed.
[CHAPTER IV]
The Abbé de Lamennais—His prediction of the Revolution of 1830—Enters the Church—His views on the Empire—Casimir Delavigne, Royalist—His early days—Two pieces of poetry by M. de Lamennais—His literary vocation—Essay on Indifference in Religious Matters—Reception given to this book by the Church—The academy of the château de la Chesnaie
We now ask permission to approach a more serious subject, and to dedicate this chapter (were it only for the purpose of forming a contrast with the preceding chapters) to one of the finest and greatest of modern geniuses, to the Abbé de Lamennais. We speak of a period two months after the Revolution of 1830.
Out of the wilds of Brittany, that is, from the château de la Chesnaie, there appeared a priest of forty, small of stature, nervous and pale, with stubbly hair, and high forehead, the head compressed at the sides as though it were enclosed by walls of bone; a sign, according to Gall, indicative of the absence in man of cupidity, cunning and acquisitiveness; the nose long, with dilated nostrils, denoting high intelligence, according to Lavater; and, last, a piercing glance and a determined chin. Everything connected with the man's external appearance revealed his Celtic origin. Such was the Abbé DE LA MENNAIS, whose name was written in three different ways, like that of M. DE LA MARTINE, each different way in which he wrote it indicating the different phases of the development of his mind and the progress of his opinion. We say of his opinion and not opinions, for these three phases, as in Raphael's three styles, mean, not a change of style, but a perfecting of style.
Into the thick of the agitation going on in silent thought or open speech, the austere Breton came to teach the world a word they had not expected; in fact at that time M. de la Mennais was looked upon as a supporter of both Throne and Church. The throne had just fallen, and the Church was shaking violently from the changes which the events of 1830 had wrought in social institutions. But the world was mistaken with regard to the views of the great writer, because it only saw in him the author of L'Essai sur l'indifférence en matière de religion, a strange book, in which that virile imagination strove against his century, struggling with the spirit of the times, as Jacob strove with the angel. People forgot that in 1828, during the Martignac Ministry, the same de Lamennais had hurled a book into the controversy which had predicted a certain degree of intellectual revival: I refer to Du progrès de la Revolution et de la guerre contre l'Église. In this book, the Revolution of 1830 was foretold as an inevitable event. Listen carefully to his words—
"And even to-day when there no longer really exists any government, since it has become the tool and the plaything of the boldest or of the most powerful; to-day, when democracy triumphs openly, is there any more calm in its own breast? Could one find, moreover, no matter what the nature of his opinions may be, one man, one single man, who desires what is, and who desires only that and nothing more? Never, on the other hand, has he more eagerly longed for a new order of things; everybody cries out for, the whole world is calling for, a revolution, whether they admit it or are conscious of it themselves. Yes, it will come, because it is imperative that nations shall be unitedly educated and chastised; because, according to the common laws of Providence, a revolution is indispensable for the preparation of a true social regeneration. France will not be the only scene of action: it will extend everywhere where Liberalism rules either in doctrine or in sentiment; and under this latter form it is universal."