The Paris Sketch Book of Mr. M. A. Titmarsh; and the Irish Sketch Book

by William Makepeace Thackeray

In this work, the lady asserts her Pantheistical doctrine, and openly attacks the received Christian creed. She declares it to be useless now, and unfitted to the exigencies and the degree of culture of the actual world; and, though it would be hardly worth while to combat her opinions in due form, it is, at least, worth while to notice them, not merely from the extraordinary eloquence and genius of the woman herself, but because they express the opinions of a great number of people besides: for she not only produces her own thoughts, but imitates those of others very eagerly; and one finds in her writings so much similarity with others, or, in others, so much resemblance to her, that the book before us may pass for the expressions of the sentiments of a certain French party.

‘Dieu est mort,’ says another writer of the same class, and of great genius too.—‘Dieu est mort,’ writes Mr. Henry Heine, speaking of the Christian God; and he adds, in a daring figure of speech,—‘N’entendez-vous pas sonner la clochette?—on porte les sacrements à un Dieu qui se meurt!’ Another of the Pantheist poetical philosophers, Mr. Edgar Quinet, has a poem, in which Christ and the Virgin Mary are made to die similarly, and the former is classed with Prometheus. This book of Spiridion is a continuation of the theme, and perhaps you will listen to some of the author’s expositions of it.

It must be confessed that the controversialists of the present day have an eminent advantage over their predecessors in the days of folios: it required some learning then to write a book, and some time, at least, for the very labour of writing out a thousand such vast pages would demand a considerable period. But now, in the age of duodecimos, the system is reformed altogether: a male or female controversialist draws upon his imagination, and not his learning; makes a story instead of an argument, and, in the course of 150 pages (where the preacher has it all his own way) will prove or disprove you anything. And, to our shame be it said, we Protestants have set the example of this kind of proselytism—those detestable mixtures of truth, lies, false sentiment, false reasoning, bad grammar, correct and genuine philanthropy and piety—I mean our religious tracts, which any woman or man, be he ever so silly, can take upon himself to write, and sell for a penny, as if religious instruction were the easiest thing in the world. We, I say, have set the example in this kind of composition, and all the sects of the earth will, doubtless, speedily follow it. I can point you out blasphemies in famous pious tracts that are as dreadful as those above mentioned; but this is no place for such discussions, and we had better return to Madame Sand. As Mrs. Sherwood expounds, by means of many touching histories and anecdotes of little boys and girls, her notions of Church history, Church catechism, Church doctrine;—as the author of Father Clement, a Roman Catholic Story, demolishes the stately structure of eighteen centuries, the mighty and beautiful Roman Catholic faith, in whose bosom repose so many saints and sages;—by the means of a three-and-sixpenny duodecimo volume, which tumbles over the vast fabric, as David’s pebble-stone did Goliath;—as, again, the Roman Catholic author of Geraldine falls foul of Luther and Calvin, and drowns the awful echoes of their tremendous protest by the sounds of her little half-crown trumpet: in like manner, by means of pretty sentimental tales, and cheap apologues, Mrs. Sand proclaims her truth—that we need a new Messiah, and that the Christian religion is no more! O awful, awful name of God! Light unbearable! Mystery unfathomable! Vastness immeasurable!—Who are these who come forward to explain the mystery, and gaze unblinking into the depths of the light, and measure the immeasurable vastness to a hair? O name, that God’s people of old did fear to utter! O light, that God’s prophet would have perished had he seen! Who are these that are now so familiar with it?—Women, truly; for the most part weak women—weak in intellect, weak mayhap in spelling and grammar, but marvellously strong in faith:—women, who step down to the people with stately step and voice of authority, and deliver their twopenny tablets as if there were some Divine authority for the wretched nonsense recorded there!

With regard to the spelling and grammar, our Parisian Pythoness stands, in the goodly fellowship, remarkable. Her style is a noble, and, as far as a foreigner can judge, a strange tongue, beautifully rich and pure. She has a very exuberant imagination, and, with it, a very chaste style of expression. She never scarcely indulges in declamation, as other modern prophets do, and yet her sentences are exquisitely melodious and full. She seldom runs a thought to death (after the manner of some prophets, who, when they catch a little one, toy with it until they kill it), but she leaves you at the end of one of her brief, rich, melancholy sentences, with plenty of food for future cogitation. I can’t express to you the charm of them; they seem to me like the sound of country bells—provoking I don’t know what vein of musing and meditation, and falling sweetly and sadly on the ear.

This wonderful power of language must have been felt by most people who read Madame Sand’s first books, Valentine and Indiana: in Spiridion it is greater, I think, than ever; and for those who are not afraid of the matter of the novel, the manner will be found most delightful. The author’s intention, I presume, is to describe, in a parable, her notions of the downfall of the Catholic Church; and, indeed, of the whole Christian scheme: and she places her hero in a monastery in Italy, where, among the characters about him, and the events which occur, the particular tenets of Madame Dudevant’s doctrine are not inaptly laid down. Innocent, faithful, tender-hearted, a young monk, by name Angel, finds himself, when he has pronounced his vows, an object of aversion and hatred to the godly men whose lives he so much respects, and whose love he would make any sacrifice to win. After enduring much, he flings himself at the feet of his confessor, and begs for his sympathy and counsel; but the confessor spurns him away, and accuses him, fiercely, of some unknown and terrible crime—bids him never return to the confessional until contrition has touched his heart, and the stains which sully his spirit are, by sincere repentance, washed away.

‘Thus speaking,’ says Angel, ‘Father Hegesippus tore away his robe, which I was holding in my supplicating hands. In a sort of wildness I still grasped it tighter; he pushed me fiercely from him, and I fell with my face towards the ground. He quitted me, closing violently after him the door of the sacristy, in which this scene had passed. I was left alone in the darkness. Either from the violence of my fall, or the excess of my grief, a vein had burst in my throat, and a hæmorrhage ensued. I had not the force to rise; I felt my senses rapidly sinking, and, presently, I lay stretched on the pavement, unconscious, and bathed in my blood.’

Now the wonderful part of the story begins.

‘I know not how much time I passed in this way. As I came to myself I felt an agreeable coolness. It seemed as if some harmonious air was playing round about me, stirring gently in my hair, and drying the drops of perspiration on my brow. It seemed to approach, and then again to withdraw, breathing now softly and sweetly in the distance, and now returning, as if to give me strength and courage to rise.

‘I would not, however, do so as yet; for I felt myself, as I lay, under the influence of a pleasure quite new to me; and listened, in a kind of peaceful aberration, to the gentle murmurs of the summer wind, as it breathed on me through the closed window-blinds above me. Then I fancied I heard a voice that spoke to me from the end of the sacristy: it whispered so low that I could not catch the words. I remained motionless, and gave it my whole attention. At last I heard, distinctly, the following sentence:—Spirit of Truth, raise up these victims of ignorance and imposture.” “Father Hegesippus,” said I, in a weak voice, “is that you who are returning to me?” But no one answered. I lifted myself on my hands and knees, I listened again, but I heard nothing. I got up completely, and looked about me: I had fallen so near to the only door in this little room, that none, after the departure of the confessor, could have entered it without passing over me; besides, the door was shut, and only opened from the inside by a strong lock of the ancient shape. I touched it and assured myself that it was closed. I was seized with terror, and, for some moments, did not dare to move. Leaning against the door, I looked round, and endeavoured to see into the gloom in which the angles of the room were enveloped. A pale light, which came from an upper window, half closed, was to be seen trembling in the midst of the apartment. The wind beat the shutter to and fro, and enlarged or diminished the space through which the light issued. The objects which were in this half light—the praying-desk, surmounted by its skull—a few books lying on the benches—a surplice hanging against the wall—seemed to move with the shadow of the foliage that the air agitated behind the window. When I thought I was alone, I felt ashamed of my former timidity; I made the sign of the cross, and was about to move forward in order to open the shutter altogether, but a deep sigh came from the praying-desk, and kept me nailed to my place. And yet I saw the desk distinctly enough to be sure that no person was near it. Then I had an idea which gave me courage. Some person, I thought, is behind the shutter, and has been saying his prayers outside without thinking of me. But who would be so bold as to express such wishes and utter such a prayer as I had just heard?

‘Curiosity, the only passion and amusement permitted in a cloister, now entirely possessed me, and I advanced towards the window. But I had not made a step when a black shadow, as it seemed to me, detaching itself from the praying-desk, traversed the room, directing itself towards the window, and passed swiftly by me. The movement was so rapid that I had not time to avoid what seemed a body advancing towards me, and my fright was so great, that I thought I should faint a second time. But I felt nothing, and, as if the shadow had passed through me, I saw it suddenly disappear to my left.