Bonaparte, at that time hoping to found his power on the first basis of society, had just made arrangements with the Court of Rome: he at first raised no obstacle against the publication of a work calculated to enhance the popularity of his schemes; he had to struggle against the men about him and against the declared enemies of religion; he was glad therefore to be defended from the outside by the opinion called up by the Génie du Christianisme. Later, he repented him of his mistake; ideas of regular monarchy had sprung into being together with ideas of religion.
An episode in the Génie du Christianisme, which at the time caused less stir than Atala, fixed one of the characters of modern literature; but I may say that, if René did not exist, I should not now write it: if it were possible for me to destroy it, I would do so. A family of Renés, poets and prose-writers, has swarmed into being: we have heard nothing but mournful and desultory phrases; it has been a question of nothing but winds and storms, of unknown words directed to the clouds and the night. No scribbler fresh from college but has imagined himself the unhappiest of men; no babe of sixteen but has believed himself to have exhausted life and to be tormented by his genius, but has, in the abyss of his thoughts, abandoned himself to the "wave of his passions," struck his pale and dishevelled brow, and astonished stupefied mankind with a misfortune of which he did not know the name, nor they either.
In René I had laid bare one of the infirmities of my century; but it was a different madness in the novelists to try to make universal such transcendental afflictions. The general sentiments which compose the basis of humanity, paternal and maternal affection, filial piety, friendship, love, are inexhaustible; but particular ways of feeling, idiosyncrasies of mind and character, cannot be spread out and multiplied over wide and numerous scenes. The small undiscovered corners of the human heart are a narrow field; there is nothing left to gather in that field after the hand which has been the first to mow it. A malady of the soul is not a permanent nor natural state: one cannot reproduce it, make a literature of it, make use of it as of a general passion constantly modified at the will of the artists who handle it and change its form.
Be that as it may, literature became tinged with the colours of my religious paintings, even as public affairs have retained the phraseology of my writings on citizenship: the Monarchy according to the Charter has been the rudiment of our representative government, and my article in the Conservateur, on "Moral Interests and Material Interests," has bequeathed those two designations to politics.
Writers did me the honour of imitating Atala and René, in the same way that the pulpit borrowed my accounts of the missions and advantages of Christianity. The passages in which I show that, by driving the pagan divinities from the woods, our broader religion has restored nature to its solitudes; the paragraphs where I discuss the influence of our religion upon our manner of seeing a painting, where I examine the changes wrought in poetry and eloquence; the chapters which I devote to inquiries into the foreign sentiments introduced into the dramatic characters of antiquity contain the germ of the new criticism. Racine's characters, as I have said, both are and are not Greek characters: they are Christian characters; that is what no one had understood.
Effects of the publication.
If the effect of the Génie du Christianisme had been only a reaction against doctrines to which the revolutionary misfortunes were attributed, that effect would have ceased so soon as the cause was removed; it would not have been prolonged to the time at which I am writing. But the action of the Génie du Christianisme upon public opinion was not confined to the momentary resurrection of a religion supposed to be in its grave: a more lasting metamorphosis was operated. If the work contained innovations of style, it also contained changes of doctrine; not only the manner, but the matter, was altered; atheism and materialism were no longer the basis of the belief or unbelief of young minds; the idea of God and of the immortality of the soul resumed its empire: whence came an alteration in the chain of ideas linked one to the other. A man was no longer riveted to his place by an anti-religious prejudice; he no longer thought himself obliged to remain a mummy of annihilation, wrapped in philosophical swathing-bands; he permitted himself to examine any system, however absurd it might seem to him, even though it were Christian.
Besides the faithful who returned at the sound of their shepherd's voice, there were formed, by this right of free examination, other à priori faithful. Lay down God as a principle, and the Word will follow. The Son proceeds necessarily from the Father.
The various abstract combinations succeed only in substituting for the Christian mysteries other mysteries still more difficult of comprehension. Pantheism, which, besides, exists in three or four shapes, and which it is the fashion nowadays to ascribe to enlightened intelligences, is the absurdest of Eastern dreams brought back to light by Spinoza[429]. One has but to read the article by the sceptic Bayle[430] on that Jew of Amsterdam. The positive tone in which certain people speak of all these things would be revolting, were it not that it arises from want of study; they take up words which they do not understand, and imagine themselves to be transcendental geniuses. Be assured that Abélard, that St. Bernard, that St. Thomas Aquinas and their fellows brought to bear upon the study of metaphysics a superiority of judgment which we do not approach; that the Saint-Simonian[431], Phalansterian, Fourieristic[432], Humanitarian[433] systems were discovered and practised by the different heresies; that what is placed before us as progress and discovery is so much old lumber hawked about for fifteen centuries in the schools of Greece and the colleges of the Middle Ages. The misfortune is that the first sectaries could not succeed in founding their Neo-Platonic Republic, when Gallienus[434] permitted Plotinus[435] to make the experiment in Campania; later, people made the great mistake of burning the sectaries when they proposed to establish the community of goods and to pronounce prostitution holy, by urging that a woman cannot, without sin, refuse a man who asks of her a transient union in the name of Jesus Christ: all that was needed, said they, to accomplish this union was to annihilate one's soul and deposit it for a moment in the bosom of God.