Complete Works of Emile Zola (1698 page)

Angered and disgusted, Marc was unable to remain there any longer. He had seen Father Crabot await a benevolent smile from Monseigneur Bergerot, then hold with him a friendly conversation, which everybody remarked. Meantime Abbé Quandieu was smiling also, though a twitch of pain lurked round his lips. The sacrifice was consummated. The victory of the Brothers and the monks, the triumph of the Catholicism of idolatry, servitude, and annihilation would prove complete. The young man felt stifled in that atmosphere, so he left the chapel to seek the sunshine and the pure air.

But St. Antony of Padua pursued him even across the square outside. Groups of female devotees were chattering together, even as the women gamblers had chattered in the old days while loitering near the doors of the lottery offices.

‘As for me,’ said one very fat and doleful woman, ‘I never have any luck; I never win at any game. And perhaps that’ s why St. Antony does not listen to me. I gave forty sous on three occasions, once for my goat which was ailing, but all the same it died; the next time for a ring I lost, and which I never found; and then, the third time, for some potatoes which were rotting, but it was no good, I couldn’t find a buyer for them. Ah! I am really unlucky and no mistake!’

‘You are too patient, my dear,’ a little dark wizened old woman answered. ‘As for me, when St. Antony won’t lend ear, I make him listen.’

‘But how, my dear?’

‘Oh! I punish him. For instance, there was that little house of mine which I couldn’t let because people complain that it’s too damp and that children get ill and die there. Well, I gave three francs, and then I waited. Nothing, not a sign of a tenant! I gave three francs a second time, and still there was no result. That made me cross and I hustled the statuette of the Saint which stands on the chest of drawers in my bedroom. As he still did nothing for me, I turned his face to the wall to let him reflect. He spent a week like that, but still nothing came of it, for it did not humiliate him sufficiently. I had to think of something else; I felt quite furious, and I ended by tying him to a cord and lowering him into my well, head downwards. Ah! my dear, he then understood that I was bound to have the last word with him; for he hadn’t been in the well two hours when some people called and I let them my little house.’

But you pulled him out of the well?’

Oh! at once. I set him on the drawers again, after wiping him quite clean and apologising to him.... We are not on bad terms together on account of that affair, oh! dear no; only, do you see, when one has paid one’s money, one ought to be energetic.’

All right, my dear, I’ll try.... I have some worries with the Justice of the Peace, so I will go inside and give two francs. And if the Saint doesn’t help me to win the suit, I will show him my displeasure.’

‘That’ s it, my dear! Tie a stone to his neck, or wrap him up in some dirty linen. He doesn’t  like that at all. It will make him do the right thing.’

Marc could not help smiling in spite of his bitter feelings. He continued listening, and heard a group of serious looking men — among whom he recognised Philis, the Municipal Councillor and clerical rival of Mayor Darras — deploring the fact that not a parish of the
arrondissement
had yet consecrated itself to the Sacred Heart of Jesus. That was another clever invention, more dangerous still than the base trafficking in St. Antony of Padua. True, the poorer classes as yet remained indifferent to it, as it lacked the attraction of a miraculous and a gambling element. None the less, there was a grave peril in that idolatrous worship of the Sacred Heart, a real, red, bleeding heart torn away amid a last palpitation, and portrayed like the heart of some animal in a butcher’s shop. The endeavour was to make that gory picture the emblem of modern France, to print it in purple, to embroider it in silk and gold on the national flag, so that the whole country might become a mere dependency of the Church which invented that repulsive fetich worship. Here again one found the same manoeuvre, the same attempt to lay the grip of priestcraft on the nation, to win over the multitude by means of superstition and legend, in the hope of steeping it once more in ignorance and bondage. And in the case of the Sacred Heart, as in that of St. Antony of Padua, it was particularly the Jesuits who were at work, disorganising the olden Catholicism with their evil power, and reducing religion to a level with the carnal practices of savage tribes.

Marc hurried away. He again felt suffocated, he longed for solitude and space. Geneviève, desirous of spending an afternoon with her parents, had accompanied him to Mailelbois that Sunday. Madame Duparque, being attacked by gout, was confined to her arm-chair, and had been prevented therefore from attending the ceremony at the chapel. As Marc no longer visited his wife’s relations, he had agreed with Geneviève that he would meet her outside the railway station in time for the four o’clock train. It was now scarcely more than three, and so he walked mechanically to the tree-planted square where the railway station stood, and sank upon a bench there amid the solitude. He was still pondering, still absorbed in a great, decisive, mental battle.

All at once light flashed upon his mind. The extraordinary spectacle he had just beheld, the things he had seen and heard, filled him with glowing certainty. If the nation were passing through such a frightful crisis; if it were becoming divided into two hostile Frances, ready to devour one another, it was simply because Rome had carried her battle into French territory. France was the last great Roman Catholic power that remained; she alone still possessed the men and the money, the strength needed to impose Roman Catholicism on the world. It was logical, therefore, that her territory should have been chosen for the supreme battle of Rome, who was so frantically desirous of recovering her temporal power, as that alone could lead her to the realisation of her ancient dream of universal domination. Thus all France had become like those frontier plains, those fertile ploughlands, vineyards, and orchards where two armies meet and contend to decide some mighty quarrel. The crops are ravaged by cavalry charges, the vineyards and orchards are ripped open by galloping batteries of artillery; shells blow up the villages, grape-shot cuts down the trees, and changes the plain into a lifeless desert. And, in like way, the France of to-day is devastated and ruined by the warfare which the Church there wages against the Revolution, an exterminating warfare without truce or mercy, for the Church well understands that, if she does not slay the Revolution, by which is symbolised the spirit of liberty and justice, the Revolution will slay her. Thence comes the desperate struggle on every field, among every class — a struggle poisoning every question that arises, fomenting civil war, transforming the motherland into a field of massacre, where perhaps only ruins will soon remain. And therein lies the mortal danger, a certainty of death if the Church should triumph and cast France once more into the darkness and wretchedness of the past, making of her also one of those fallen nations which expire in the misery and nothingness with which Roman Catholicism has stricken every land where she has reigned.

Reflections, which previously had filled Marc with much perplexity, now came to him afresh, illumined by new light. He pictured the subterranean work of the Church during the last fifty years: the clever manœuvres of the Teaching Orders to win future power by influencing the children; and the policy followed by Leo XIII., his crafty acceptance of the Republic for the sole purpose of worming his way into it and subduing it. But if the France of Voltaire and Diderot, the France of the Revolution and the Three Republics, had become the poor, misled, distracted France of to-day, which almost reverted to the past instead of marching towards the future, it was more particularly because the Jesuits and the other teaching Orders had set their grip on the children, trebling the number of their pupils in thirty years, spreading their powerful establishments over the entire land. And, all at once, impelled thereto by events, and compelled moreover to take up position, the triumphant Church unmasked her work, and defiantly acknowledged that she meant to be the sovereign of the nation.

All the various conquests hitherto achieved arose before the scared eyes of the onlookers: The high positions in the army, the magistrature, the civil and political services were in the hands of men formed by the Church; the once liberal, unbelieving, railing middle class had been won back to the retrograde Church-spirit from the fear of being dispossessed by the rising tide of the masses; the latter themselves were poisoned with gross superstitions, held in crass ignorance and falsehood in order that they might remain the human cattle whom the master fleeces and slaughters. And the Church, no longer hiding her designs, impudently pursued her work of conquest, setting up St. Antony’s collection boxes with a great display of puffery on all sides, distributing flags adorned with the gory emblem of the Sacred Heart to the villages, opening congregational schools in competition to every secular one, and even seizing on the latter, where the teachers often became creatures of her own, and did her work either from cowardice or interest.

She, the Roman Catholic Church, was now openly at war with civil society. She raised money expressly to carry on her work of conquest; many of the religious congregations had taken to industry and trade; one alone, that of the Good Pastor, realising some twelve millions of francs profit every year by exploiting the forty-seven thousand work-girls who slaved in its two hundred and seven establishments. And the Church sold all kinds of things: alcoholic liqueurs and shoes, medicines and furniture, miraculous waters and embroidered nightgowns for women of bad character. She turned everything into money, she levied the heaviest tribute on public stupidity and credulity by her spurious miracles and her everlasting exploitation of religion. Her wealth amounted to thousands of millions of francs, her estates were immense, and she disposed of enough ready cash to buy parties, hurl them one upon the other, and triumph amid the blood and ruin of civil war. The struggle appeared terrible and immediate to Marc, who had never previously felt how very necessary it was that France should slay that Church if she did not wish to be slain by her.

All at once the Bongards, the Doloirs, the Savins, the Milhommes seemed to appear before him; he could hear them stammering the paltry excuses that came from cowardly hearts and poisoned minds, seeking refuge in ignorance and fear-fraught egotism. They represented France, the scared, brutified masses, handed over to prejudice and clerical imbecility. To rot the people more quickly anti-Semitism had been invented, that revival of religious hate by which too it was hoped to win over even unbelievers who had deserted the Church. But to hurl the people against the Jews and to exploit its ancestral passions was only a beginning; at the end lay a return to slavery, a plunge into darkness and ancient bondage. And to-morrow there would be Bongards, Doloirs, Savins, and Milhommes of a still lower type, more stupefied, more steeped in darkness and falsehood than those of to-day, if the children should still be left in the hands of the Brothers and the Jesuits, on the forms of the many Congregational schools.

It would not be sufficient to close those schools; it was also necessary to purify the Communal schools, which the stealthy work of the Church had ended by affecting, paralysing secular education, and installing reactionary masters and mistresses among the teachers, who by their lessons and their examples perpetuated error. For one man like Férou, so intelligent and brave, even if maddened by misery, for one woman like Mademoiselle Mazeline, all heart and reason, how many disturbingly worthless ones there were — how many, too, who were badly disposed, who went over to the enemy and did the greatest harm! There were Mademoiselle Rouzaires, who from ambition sided with the stronger party and carried their interested clericalism to excess; there were Mignots drifting, allowing themselves to be impelled hither and thither by those around them; there were Doutrequins, honest old Republicans, who had become anti-Semites and reactionaries from an error of patriotism; and behind all these appeared the entire elementary staff of the country, disturbed, spoilt, losing its way, and liable to lead the children confided to it, the generations of which the future would be compounded, to the bottomless pit. Marc felt a chill at his heart as he thought of it. Never before had the peril threatening the nation seemed to him so imminent and so redoubtable.

It was certain that the elementary schools would prove the battle-ground of the social contest; for the one real question was to decide what education should be given to those masses which, little by little, would assuredly dispossess the middle class of its usurped power. Victonous over the expiring nobility in 1789, the
bourgeoisie
had replaced it, and for a whole century it had kept possession of the entire spoils, refusing to the masses their equitable share. At present the
rôle
of the
bourgeoisie
was finished; it acknowledged it, by going over to reaction, desperate as it felt at the idea of having to part with power, terrified by the rise of the democracy which was certain to dispossess it. Voltairean when it had thought itself in full and peaceful enjoyment of its conquests, clerical now that in its anxious need it found it had to summon reaction to its help, it was worn out, rotted by abuse of power, and the ever advancing social forces would eliminate it from the system. The energy of to-morrow would be found in the masses, in them slumbered humanity’s huge reserve force of intelligence and will. Marc’s only hope now was in those children of the people who frequented the elementary schools from one to the other end of France. They constituted the raw material out of which the future nation would be fashioned, and it was necessary to educate them in such wise that they might discharge their duty as freed citizens, possessed of knowledge and will power, released from all the absurd dogmas, errors, and superstitions which destroy human liberty and dignity.

No happiness was possible, whether moral or material, save in the possession of knowledge. The view inspired by the Gospel dictum, ‘Happy the poor in spirit,’  had held mankind in a quagmire of wretchedness and bondage for ages. No, no! The poor in spirit are perforce mere cattle, fit flesh for slavery and for suffering. As long as there shall be a multitude of the poor in spirit, so will there be a multitude of wretched beings, mere beasts of burden, exploited, preyed upon by an infinitesimal minority of thieves and bandits. The happy people will one day be that which is possessed of knowledge and will. It is from the black pessimism based on sundry passages of the Bible that the world must be delivered — the world, terrified, crushed down for more than two thousand years, living solely for the sake of death. Nothing could be more dangerous than to take the old Semite doctrine as the only moral and social code. Happy, on the contrary, are those who know — happy the intelligent, the men of will and action, for the kingdom of the world shall belong to them! That was the cry which now arose to Marc’s lips, from his whole being, in a great transport of faith and enthusiasm.