Cerise: A Tale of the Last Century

by G. J. Whyte-Melville

“But he had a mother, I tell you,” replied Malletort, “only she died of a broken heart, as women always do when a little energy is required to repair their broken fortunes. Our mother, my son,” he proceeded, still in the same half-mocking, half-impressive tone, “our mother is the Church. She provides for us carefully during life, and when we die in her embrace, at least affords us decent burial and prayers for our welfare hereafter. I tell you, Florian, she is the most thoughtful as she is the most indulgent of mothers. She offers us opportunity for distinction, or allows us shelter and repose according as our ambition soars to heaven, or limits itself, as I confess mine does, to the affairs of earth. Who shall be found exalted above their kind in the next world? (I speak as I am taught)—Priests. Who fill the high places in this? (I speak as I learn)—Priests. The king’s wisest councillors, his ablest financiers, are men of the sober garment and the shaven crown; nay, judging from the simplicity of his habits, and the austerity of his demeanour, I cannot but think that the bravest marshal in our armies is only a priest in disguise.”

“There are but two careers worthy of a life-sacrifice,” observed Florian, his countenance glowing with enthusiasm, “and glory is the aim of each. But who would compare the soldier of France with the soldier of Rome?—the banner of the Bourbon with the cross of Calvary? How much less noble is it to serve earth than heaven?”

Malletort looked in his young friend’s face as if he thought such exalted sentiments could not possibly be real, and shrewdly suspected him of covert sarcasm or jest; but Florian’s open brow admitted of no misconstruction, and the elder man’s features gradually relaxed into the quiet expression of amusement, not devoid of pity, with which a professor in the swimmer’s art, for instance, watches the floundering struggles of a neophyte.

“You are right,” said he, calmly and after a pause; “ours is incomparably the better profession of the two, and the safer. We risk less, no doubt, and gain more. Persecution, in civilised countries at least, is happily all the other way. It is extremely profitable to be saints, and there is no call for us to become martyrs. I think, Florian, we have every reason to be satisfied with our bargain. Why, the very ties we sever, the earthly affections we resign, are, to my mind, but so many more enforced advantages, for which we cannot be too thankful.”

“There would be no merit were there no effort,” answered the other. “No self-denial were there nothing to give up; but with us it is different. I am proud to think we do resign, and cheerfully, all that gives warmth and colouring to the hard outlines of an earthly life. Is it nothing to forego the triumphs of the camp, the bright pageantry, the graceful luxuries of the Court? Is it nothing to place yourself at once above and outside the pale of those sympathies which form the very existence of your fellow-men? More than all, is it nothing, Malletort,”—the young man hesitated, blushed, and cast his eyes down—“is it nothing to trample out of your heart, passions, affections—call them what you will—that seem the very mainspring of your being? Is it nothing to deny yourself at once and for ever the solace of woman’s companionship and the rapture of woman’s love?”

“You declaim well,” replied Malletort, not affecting to conceal that he was amused, “and your arguments would have even more weight were it not that you are so palpably in earnest. This of itself infers error. You will observe, my dear Florian, as a general rule, that the reasoner’s convictions are strong in direct proportion to the weakness of his arguments. But let us go a little deeper into this question of celibacy. Let us strip it of its conventional treatment, its supposed injustice, its apparent romance. To what does it amount? That a priest must not marry—good. I repeat, so much the better for the priest. What is marriage in the abstract?—The union of persons for the continuation of the species in separate and distinct races. What is it in the ideal?—The union of souls by an unphilosophical and impossible fusion of identity, which happily the personality of every human being forbids to exist. What is it in reality?—A fetter of oppressive weight and inconvenient fabric, only rendered supportable from the deadening influence of habit, combined with its general adoption by mankind. Look around you into families and observe for yourself how it works. The woman has discovered all her husband’s evil qualities, of which she does not fail to remind him; and were she a reflective being, which admits of argument, would wonder hourly how she could ever have endured such a mass of imperfections. The man bows his head and shrugs his shoulders in callous indifference, scorning to analyse the disagreeable question, but clear only of one thing—that if he were free, no consideration would induce him to place his neck again beneath the same yoke. Another—perhaps! The same—never! Both have discovered a dissimilarity in tastes, habits, and opinions, so remarkable that it seems scarcely possible that it should be fortuitous. To neither does it occur that each was once the very reflection of the other, in thought, word, and deed; and that a blessing pronounced by a priest—a few years, nay a few months, of unrestricted companionship—have wrought the miraculous change. Sometimes there are quarrels, scenes, tears, reproaches, recriminations. More often, coldness, self-restraint, inward scorn, and the forbearance of a repressed disgust. Then is the separation most complete of all. Their bodies preserve to each other the outward forms of an armed and enforced neutrality, but their souls are so far asunder that perhaps, of all in the universe, this pair alone could, under no circumstances, come together again.”

“Sacrilege!” broke in Florian, indignantly. “What you say is sacrilege against our very nature! You speak of marriage as if it must be the grave of Love. But at least Love has lived. At least the angel has descended and been seen of men, even though he touched the mountain only to spring upward on his flight again towards the skies. He who has really loved, happily or unhappily, married or alone, is for that love ever after a wiser, a nobler, and a better man.”

“Not if he should happen to love a Frenchwoman,” observed the other, taking a pinch of snuff. “Thus much I will not scruple to say for my countrywomen: their coquetries are enough to drive an honest man mad. With regard to less civilised nations (mind, I speak not from personal experience so much as observation of my kind), I admit that for a time, at least, the delusion may possess a charm, though the loss must in all cases far exceed the gain. Set your affections on a German, for instance, and observe carefully, for the experiment is curious, if a dinner with the idol does not so disgust you that not a remnant of worship is left to be swept away by supper-time. A Pole is simply a beautiful barbarian, with more clothing but less manner than an Indian squaw. An Italian deafens you with her shrill voice, pokes your eye out with her fingers, and betrays your inmost secrets to her director, if indeed she does not prefer him to you in every respect. An Englishwoman, handsome, blonde, silent, and retiring, keeps you months in uncertainty while you woo, and when won, believes she has a right to possess you body and soul, and becomes, from a sheer sentiment of appropriation, the most exacting of wives and the most disobliging of mistresses. To make love to a Spaniard is a delicate phrase for paying court to a tigress. Beautiful, fierce, impulsive—with one leap she is in your arms—and then for a word, a look, she will stab you, herself, a rival, perhaps all three, without hesitation or remorse. Caramba! she considers it a compliment no doubt! Yet I tell you, Florian, were I willing to submit to such weaknesses, I had rather love any one of these, or all of them at once for that matter, than attach myself to a Frenchwoman.”

Florian opened his dark eyes wide. This was new ground to the young student. These were questions more interesting than the principles of Aristotle or the experiences of the Saints. He was penetrated, too, with that strange admiration which the young entertain for familiarity with evil in their elders. The other scanned him with half-pitying interest; broke a branch from the fragrant lime-tree under which they sat, and proceeded to elucidate his theory.