They shook hands in brotherly fashion, and Marc, who returned to Maillebois somewhat comforted, found himself on the morrow in the thick of the fight again. The flight of Brother Gorgias had had a disastrous effect in the little town, and the great days of the affair were now beginning afresh. There was not a house whose inmates did not quarrel and fight over the possible guilt of that terrible Christian Brother, who, in disappearing from the scene, had impudently written to Le Petit Beaumontais to explain that, as his cowardly superiors had decided to abandon him to his enemies, he was about to place himself in safety, in order that he might be free to defend himself when and how he pleased.
A much more important feature of this letter was, however, a revised statement which Gorgias made in it to account for the presence of the famous copy-slip in the paper gag found near Zéphirin's body. No doubt the complicated story of a forgery, invented by his leaders, who were unwilling even to admit that the copy-slip had come from the Brothers' school, had always been regarded by Gorgias as idiotic. He must have thought it stupid to deny the origin of the slip and the authenticity of the initialling. Although every expert in the world might ascribe that initialling to Simon, it would remain his, Gorgias's, handiwork in the estimation of all honest and sensible folk. However, as his superiors had threatened to abandon him to his own resources if he did not accept their version of the affair, he had resigned himself and relinquished his own. It was to the latter that he now reverted, for since the missing corner bearing the school stamp had been found at Father Philibin's, he regarded his superiors' version as utterly ridiculous. It seemed to him absurd to pretend, as the Congregations did, that Simon had procured a stamp, or had caused one to be made, with the deliberate intention of ruining the Brothers' school. Now, therefore, realising that his supporters were on the point of forsaking and sacrificing him, Gorgias left them of his own accord, and by way of intimidation revealed a part of the truth. His new version, which upset all the credulous readers of Le Petit Beaumontais, was that the copy-slip had really come from the Brothers', and had been initialled by himself, but that Zéphirin had assuredly taken it home with him from the school, even as Victor Milhomme had taken a similar slip, in spite of all prohibitions; and that Simon had thus found it on the table in his victim's room on the night of the abominable crime.
A fortnight after the appearance of this version the newspaper published a fresh letter from Brother Gorgias. He had taken refuge in Italy, he said; but he abstained from supplying his exact address, though he offered to return and give evidence at the approaching trial at Rozan if he received a formal guarantee that his liberty would not be interfered with. In this second letter he still called Simon a loathsome Jew, and declared that he possessed overwhelming proof of his guilt, which proof, however, he would only divulge to the jury at the Assize Court. At the same time this did not prevent him from referring to his superiors, notably Father Crabot, in aggressive and outrageous terms fraught with all the bitter violence of an accomplice once willingly accepted but now cast off and sacrificed. How idiotic, said he, was their story of a forged school stamp! What a wretched falsehood, when the truth might well be told! They were fools and cowards, cowards especially, for had they not acted with the vilest cowardice in abandoning him, Gorgias, the faithful servant of God, after sacrificing both the heroic Father Philibin and the unhappy Brother Fulgence? Of the latter he only spoke in terms of indulgent contempt; Fulgence, said he, had been a sorry individual, unhinged, and full of vanity; and the others, after allowing him all freedom to compromise himself, had got rid of him by sending him to some distant spot under the pretext that he was ill. As for Father Philibin, Gorgias set him on a pinnacle, called him his friend, a hero of dutifulness, one who displayed passive obedience to his chiefs, who on their side employed him for the dirtiest work, and struck him down as soon as it was to their interest to close his mouth. And this hero, who was now suffering untold agony in a convent among the Apennines, was depicted by Gorgias as a martyr of the faith, even as he had been depicted in print, with a palm and a halo, by some of the ardent anti-Simonists.
From this point Gorgias proceeded to glorify himself with extraordinary vehemence, wild and splendid impudence. He became superb; he displayed such a mixture of frankness and falsehood, energy and duplicity, that, if the fates had been propitious, this base rascal might assuredly have become a great man. Even as his superiors were still pleased to admit, he remained a model cleric, full of admirable, exclusive, militant faith, one who assigned to the Church the royalty both of heaven and of earth, and who regarded himself as the Church's soldier, privileged to do everything in her defence. At the head of the Church was the Deity, then came his superiors and himself, and when he had given an account of his actions to his superiors and the Deity, the only thing left for the rest of the world was submission. Moreover, his superiors were of no account when he deemed them to be unworthy. In that case he remained alone in the presence of heaven. Thus, on days of confession, when God had absolved him, he regarded himself as the unique, the one pure man, who owed no account of his actions to anybody, and who was above all human laws. Was not this indeed the essential Catholic doctrine, according to which the ministers of the faith are rightly amenable to the divine authority alone? And was it not only a Father Crabot, full of social cowardice, who could trouble himself about imbecile human justice, and the stupid opinions of the multitude?
In this second letter, moreover, Brother Gorgias admitted, with a serene lack of shame, that he himself occasionally sinned. He then beat his breast, cried aloud that he was but a wolf and a hog, and humbly cast himself in the dust at the feet of God. Having thus made atonement, he became tranquil and continued to serve the Church in all holiness until the clay of creation cast him into sin again, whereupon fresh absolution became necessary. But in any case he was at least a loyal Catholic, he had the courage to confess, and the strength to endure penitence, whereas all those dignitaries of the Church, those Superiors of the Religious Orders, of whom he complained so bitterly, were liars and poltroons, who trembled before the consequences of their transgressions—who, like base hypocrites, concealed them or else cast them upon others in their terror of the judgment of men.
At the outset Brother Gorgias's passionate recriminations had seemed to be prompted merely by his anger at being so brutally abandoned after serving as a docile instrument; but at present veiled threats began to mingle with his reproaches. If he himself had always paid for his transgressions like a good Christian, there were others, he said, who had not done so. Yet some day assuredly they would be forced to make atonement, should they continue to try the patience of heaven, which would well know how to set up an avenger, a justiciary to proclaim the unconfessed, unpunished crimes. In saying this Gorgias was evidently alluding to Father Crabot and the mysterious story of the acquisition of the Countess de Quédeville's immense fortune—that splendid domain of Valmarie, where the Jesuit College had been subsequently established.
Several confused versions of that story had been current, and certain particulars were now recalled: The old but still beautiful Countess becoming extremely pious, and engaging Father Philibin, then a young man, as tutor to her grandson, Gaston, the last of the Quédevilles, who was barely nine years old. Next, Father Crabot arriving at the château and becoming the confessor, the friend, and some even said the lover, of the still beautiful Countess. Finally, the accident, the death of little Gaston, who had been drowned while walking out with his tutor, his death allowing his grandmother to bequeath the family estate and fortune to Father Crabot, through the medium of a clerical banker of Beaumont. And it was also remembered that among little Gaston's playmates there had been a gamekeeper's son, a lad named Georges Plumet, whom the Jesuits of Valmarie subsequently protected and assisted, and who was none other than the present Brother Gorgias.
The latter's violent language and threatening manner recalled all those half-forgotten incidents, and revived the old suspicion that some dark deed might link the gamekeeper's humble son to the powerful clerics who ruled the region. Would that not explain the protection which they had so long given him, the audacious manner in which they had shielded him, and at last even made his cause their own? Doubtless their first impulse had been to save the Church, but a little later they had done their utmost to make that terrible Ignorantine appear innocent; and if they had now sacrificed him, it must be because they deemed it impossible to defend him any longer. Perhaps, too, Brother Gorgias only wished to alarm them in order to wring from them as much money as possible. That he did alarm them was certain; one could detect that they were greatly disturbed by the letters and articles of that dreadful chatterer, who was ever ready to beat his breast and cry his sinfulness and that of others aloud. Moreover, in spite of the seeming abandonment in which he was left, one could divine that he was still protected, powerfully even if secretly; while his sudden intervals of silence, which lasted at times for weeks, plainly indicated that friendly messages and money had been sent to him.
His admissions and his threats quite upset the rank and file of the clerical faction. It was horrible! He profaned the temple, he exposed the secrets of the tabernacle to the unhealthy curiosity of unbelievers! Nevertheless, a good many devout folk remained attached to him, impressed by the uncompromising faith with which he bowed to God alone, and refused to recognise any of the so-called rights of human society. Besides, why should one not accept his version of the affair, his admission that he had really initialled the copy-slip, that it had been carried away by Zéphirin, and utilised by Simon for a diabolical purpose? This version was less ridiculous than that of his superiors: it even supplied an excuse for what Father Philibin had done, for one could picture the latter losing his head, and tearing off the stamped corner of the slip, in a moment of blind zeal for the safety of his holy mother, the Church.
To tell the truth, however, a far greater number of laymen, those who were faithful to Father Crabot, as well as nearly all the priests and other clerics clung stubbornly to the Jesuits' revised version of the incident—that of Simon forging the paraph, and using a false stamp. It was an absurd idea, but the readers of Le Petit Beaumontais became all the more impassioned over it, for the invention of a false stamp added yet another glaring improbability to the affair. Every morning the newspaper repeated imperturbably that material proofs existed of the making of that false stamp, and that the recondemnation of Simon by the Rozan Assize Court could no longer be a matter of doubt for anybody.