For one hazy moment he saw some of the dark figures begin to move towards him—he clutched at them—fought with them—tore at their garments,—he would have killed them all, he thought, if the moonlight had not come in between him and them, and shut him up in a cold silver circle of ice from which he could not escape,—yet he went on struggling and talking and shrieking, contending sometimes, as he fancied, with swords and daggers, and trying to find his way through strange storms of mingled fire and snow—till all at once some strong invisible force swooped down upon him, lifted him up and carried him away—and he remembered no more.
XXXII.
Away in Paris, a vast concourse of people were assembled round an open grave in Pere-la-Chaise, wherein the plain coffin of the Abbe Vergniaud had just been lowered. The day was misty and cold, and the sun shone fitfully through the wreaths of thin vapour that hung over the city, occasionally gleaming on the pale fine face of the famous "Gys Grandit", who, standing at the edge of the grave spoke his oration over the dead.
"To this, to this," he cried, "oh people of Paris, we all must come! Our ambitions, our hopes, our dreams, our grand reforms, our loves and joys end here, so far as this world is concerned! He whom we have just laid in the earth was skilled in many devious ways of learning,—gifted with eloquence, great in scholarship, quick with the tongue as with the pen, he was a man whom perchance all France would have called famous had it not been for me! I am the blot on my father's name! I am the sin for which he has made the last expiation! People of Paris, for years he lived and worked among you,—outwardly smiling, witty of speech and popular with you all,—but inwardly a misery to himself in his own conscience, because he knew his life was not what he professed it to be. He knew that he did not believe what he asked YOU to accept as true. He knew that he had guilt upon his soul,—he knew that all the sins which none of you could guess at, God saw. For there is a God! Not the God of the priests, but the God of the Universe and of man's natural and spiritual instinct. He from whom nothing escapes,—He who ordains where every drop of dew shall fall,—He whose omnipresent vision perceives the flight of every small bird in the air and predetermines the building of its nest, and the manner of its end,—He is the God whom none can deceive. Those who dream they can play false with Him are mistaken. This dead man, my father, living among you for years, was contented for years to seem like you,—yes!—for you all have something which you think you can cover up from the searching eye of Fate; and many of you pretend to be what you are not,—while many more wear the aspect of men over the souls of beasts. My father who rests here to-day at our feet, was a priest of the Roman Church. In that capacity he should have been clothed with sanctity. Human, yet removed from common frailty. Yet reckless of his order, heedless of his vows, he, priest as he was, turned libertine, and betrayed an innocent woman. He destroyed her name—killed her honour—broke her heart! Libertines of all classes from kings to commoners, do this kind of thing every day, and deem it but a small fault of character. Nevertheless it is a crime!—and for a crime there is always punishment! For everything that is false,—for everything that is mean,—for everything that is contemptible and cowardly, punishment comes,—if not soon, then late. In this case vengeance was forestalled,—for the sinner, repenting in time, took his vengeance on himself. He confessed his sin before you all! That was brave! How many of you here to-day would have such courage! How many of you would throw off your cloaks of virtue and admit your vices?—or having admitted them, try to amend them? But this is what my father did. And for this he should be honoured! He told you all fully and frankly that his professions of faith were false and vain and conventional; and that he had seemed to you what he was not. Now the committal of a sin is one thing,—but the frankly repentant confession of that sin is another. Some of you will say—Who am I that I should judge my father? Why truly I am nothing!—and should have been nothing but the avenger of my mother's life and broken-hearted misery. For that I lived,—for that I was ready to die! What a trivial object of existence it must seem to you Parisians nowadays!—to avenge a mother's name! Much better to fight a duel for some paltry dancer! Yes!—but I am not so constituted. From my childhood I worked for two things—vengeance and ambition; I put ambition second, for I would have sacrificed it all to the fiercer passion. But when I sought to fulfil my vengeance, the man on whom I would have taken it, himself changed it into respect, pity, admiration, affection,—and I loved what I had so long hated! So even I, bent on cruelty, learned to be kind. But not so the Church! The Church of Rome cannot forgive the dead priest whom we have laid in all-forgiving Mother Earth to-day! Had he lived, the sentence of excommunication would have been pronounced against him,—now that he is dead, it is quite possible it may still be pronounced against his memory. But what of that? We who know, who feel, who think,—we are not led by the Church of Rome, but by the Church of Christ! The two things are as different as this grave differs from high Heaven! For we believe that when Magdalen breaks a precious box of perfume at the feet of Christ 'she hath wrought a good work'. We also believe that when a man stands 'afar off', saying 'Lord, be merciful to me a sinner!' he goes back to his house again justified more than he who says 'Lord, I thank Thee I am not as other men!' We believe that Right is right, and that nothing can make it wrong! And simply speaking, we know it is right to tell the truth, and wrong to tell a lie. For a lie is opposed to the working forces of Nature, and those forces sooner or later will attack it and overcome it. They are beginning now in our swiftly advancing day, to attack the Church of Rome. And why? Because its doctrine is no longer that of Christ, but of Mammon! This is what my father felt and knew, when he addressed his congregation for the last time in Notre Dame de Lorette. He knew that he was doomed by disease to a speedy death,—though he little guessed how soon that death would be. But feeling the premonition of his end, he resolved to speak out,—not to condone or excuse himself for having preached what he could not believe all those years,—but merely to tell you how things were with him, and to trust his memory to you to be dealt with as you choose. He has left a book behind him,—a book full of great and noble thoughts expressed with most pathetic humility; hence I doubt not that when you see the better soul of him unveiled in his expressed mind, you will yet give him the fame he merits. His Church judges him a heretic and castaway for having confessed his sin at last to the people whom he so long deceived,—but I for this, judge him as an honest man! And I have some little right to my opinion, for as Gys Grandit I have sought to proclaim the thoughts of many—"
He paused till the murmur of enthusiasm at mention of the name by which he was known through France should have ceased. It rose on the air in a sort of bee-like humming monotone, and then died away, while many people stood on tip-toe and craned their necks eagerly over each other's shoulders to catch a glimpse of the daring writer whose works threatened to upset a greater power than any throne, the Roman Church.
"I have tried," he resumed quietly, "as I say, to proclaim the thoughts of many! The people of France, like the peoples of many other nations, are losing God in a cloud of priest-craft. Look up to this broad canopy of heaven,—look up to yonder driving clouds heavy with rain, through which the great sun gleams like a golden shield,—that is the temple of the real God! That sparkling roof of air through which the planets roll in their tremendous orbits, bends over the wise and the foolish, the just and the unjust; the sun shines as kindly on the face of the street outcast as on that of the great lady who is often more soiled in soul than her miserable sister. The rich man can provide for himself no finer quality of light than is vouchsafed to the poor. The flowers in the field spring up as graciously under the feet of the beggar as the king. The Church of the true God is Equality!—the altar, the sacrament, the final resting-place of the dead, Equality! Your revolutionary cry was and is still,—Liberty, Equality, and Fraternity!—but when you shout those words, you know not what you are calling for. Your demand is instinctive,—the cry of a child for its parents. It is not for temporal things that you clamouras the foolish imagine,—it is for eternal things! Liberty of thought,—Equality in work—Fraternity in faith! But your political leaders, ever at work for themselves, misread these words for you, even as your priests misread Christ's Gospel. They make out for you that you want Liberty of action—Equality of riches, Fraternity in position. These things are by Nature's law, impossible. They are not wanted,—and reasonable consideration will prove to you that you do not want them,—otherwise you would be asking for a disordered universe, a chaos instead of a world! The strong must always prevail,—but by strong, I do not mean the strong liar or the strong evil-doer. No! For a lie contains in itself the germ of rottenness which shall kill—and the evil-doer is not strong but weak, because cowardly. There is no strength in fear; no power in disease! Hence I repeat again, the strong must prevail—and by the strong, I mean the Good! Evil is always weak,—it flourishes for a day, a month, a year, or if you will, a thousand years, for a thousand years are but a moment in the sight of Heaven; but for ever and ever justice is done,—for ever and ever Right comes uppermost, and the Strong which is God, than whom is none stronger, and who is all Goodness—prevails! Liberty of thought should be the privilege of every human creature, but we must never mistake it for Liberty of action. Liberty of action is restrained by law in the world of nature, and must be equally restrained in the world of men. But insist on Equality in work! What do I mean by Equality in work? I mean this,—that every man's work is entitled to consideration and respect, in every phase of life. The road-mender works well and makes a smooth way for men and horses;—he deserves my honour for his skill,—he has it,—he shall have it,—for I know he can teach me many things of which I am ignorant. The chief of the State works well,—organizes;—puts grave matters in order and establishes necessary government—he also shall have my respect,—he has it,—he deserves his carriage and pair as fully as the road-mender deserves his dinner. We should not grudge or envy either man the reward due to their separate positions. The nightingale has a sweet voice,—the peacock screams—the one is plain in colour, the other gorgeous,—and there is no actual equality; yet the one bird does not grudge the other its position, inasmuch as though there is no Equality there is Compensation. So it is with men. There is always Compensation in every lot. So it should be; so it must be. Equality in work means simply, respect for every kind of work done, and contempt for none except for him who does no work at all! And lastly the word 'Fraternity.' Glorious word, meaning so much!—holding suggestions of peace, joy and purity in its mere utterance! Not a Fraternity of possession—for then should we become lower than the beasts, who have their own separate holes, their separate mates, their separate young—but Fraternity of Faith!—the one Faith that teaches us to cry 'Abba Father,'—that makes us understand Christ as our Brother—and all of us the children of one family,—one creation moving on in process of evolvement to greater things! Let any priest tell me that I am not a child of God, and I will retort that he, by such an utterance, has proved himself a child of the devil. Ignorant, sinful, full of miserable imperfections as I am, I am of God as the ant is, the worm, the fly!—and if I have no more of God in me than such insects, still I am thankful to have so much! What priest shall dare to say how much or how little of God there was in the composition of this man lying in the grave at our feet, who was my father? Excommunication! Who can excommunicate the soul from its Creator? Who can part the sunbeam from the sun? Excommunication! The human being who, on what he calls Church authority, shall thrust his brother away from any form of communion which he himself judges and accepts as valuable, is one of those whom Christ declared to be 'in danger of hell-fire.' For there is no man who can, if he be true to himself, condemn his brother man, or say to him, 'Stand back! I am holier than thou!' Therefore, for him whom we lay down to rest to-day, let there be pardon and peace! Let us remember that for all his sins he atoned, by full confession;—by publicly branding himself in the sight of that society in whose estimation he had till then seemed something superior,—by voluntarily resigning himself to the wrath of the Church of which he was a professed servant. Cursed by his Creed, he may now perchance be blessed by his Creator! For he died, clean-souled and true—washed of hypocrisy,—with no secret vice left unhidden for others to rake up and expose to criticism. Whatsoever wrong he did, he openly admitted—whatever false things he said, he retracted. I believe—and I am sure we all believe, that his spirit thus purified, is acceptable to God. He has left no lies behind him—no debts—no wrongs to be avenged. He told you all, people of Paris, what he was before he left you,—and, looking down into this dark grave, we know what he is. A senseless, sightless, stiffening form of clay, from which the soul that animated it into action has fled. Let the Church excommunicate this poor corpse of my father,—let it muster its forces against his memory as it will, I swear before you all, that memory shall live! Yes—for I, his son, will guard it; I whom he so late acknowledged as his own flesh and blood, will be a shield of defence for his name till I die! If priests would attack him, they must attack him through me!—and I, despite a thousand Churches, a thousand Creeds, a thousand Sacraments, will firmly maintain that a man who frankly repents his sins and is openly honest with the world before he leaves it, is a better Christian than he, who for the sake of mere appearances and conventionality, juggles with death and passes to his Maker's presence in a black cloud of lies! Better to be crucified with Christ, than live with the High Priests and Pharisees of the modern Jerusalem of our social conditions! Truth may seem to perish on the Cross of injustice—it may be buried in a sealed sepulchre, the entrance to which may be closed up by a great stone of Mammon-bulk and heaviness—but the moment must come when the Angel descends from Heaven—when the stone is rolled away—and the eternal, living God rises again and walks the world in the glory of a new dawn!"
He ended—and for a moment there was a deep silence. There had been no funeral service, for no priest would attend the burial of the heretic Abbe. So, after a brief pause, Cyrillon knelt down by the grave,—and carried away by the solemnity of the scene, as well as by their own emotional excitement, more than half the crowd knelt with him, as, bending his head reverently over his clasped hands, he prayed aloud—
"Oh God of Love, whose tenderness and care for Thy creation is everywhere disclosed to us, from the smallest atom of dust, to the stupendous majesty of Thy million worlds in the air,—give we beseech Thee, to this perished clay which once was man, the beauty which transforms vile things to virtuous, and endows our seeming death with life! Let Thy eternal Law of Resurrection so work upon this senseless body that it may pass through Earth to Heaven, and there find finer grades of being, higher forms of development, greater opportunities of perfection. And for the Soul, which is Thine own breath of fire, O God, receive it, purified from sin, and make it worthy of the final purpose for which Thou hast destined it from the beginning! And grant unto us, left here to still work out our own salvation on this the planet Thou hast chosen for our trial, the power to comprehend Thy laws, and faithfully to obey them,—to forgive as we would be forgiven,—to love as we would be loved,—and to lift our thoughts from the appearance of this grave to the Reality of Thy beneficence, which hath ordained Light out of Darkness, and out of Death, Life, as proved most gloriously to us by Christ our Brother, our Teacher and our Master! Amen!"
His prayer finished, the young man rose, and taking a wreath of ivy, which he had travelled to Touraine himself to bring from the walls of the simple cottage where his mother had lived and worked and died, he dropped it gently on the coffin and signed to the grave-diggers to fill in the earth. Then turning to the crowd, he said,
"My friends, I thank you all for the sympathy which has brought you here to-day. 'It is finished.' The dead man is at rest! And now as you go,—as you return to your own homes,—homes happy or unhappy as the case may be, I will only ask you to remember that there is no permanence or virtue in falsehood whether it be falsehood religious or falsehood political,—and he who dies truthfully dealing with his fellow-men, lives again with God, and is not, as Scripture says 'dead in his sins,' but born again to a new and more hopeful existence!"