ENEATH the shadow of St. Sulpice the ancient mansion1 of the d'Esparvieu family rears its austere2 three stories between a moss-grown fore-court and a garden hemmed3 in, as the years have elapsed, by ever loftier and more intrusive4 buildings, wherein, nevertheless, two tall chestnut5 trees still lift their withered6 heads.
Here from 1825 to 1857 dwelt the great man of the family, Alexandre Bussart d'Esparvieu, Vice-President of the Council of State under the Government of July, Member of the Academy of Moral and Political Sciences, and author of an Essay on the Civil and Religious Institutions of Nations, in three octavo volumes, a work unfortunately left incomplete.[8]
This eminent7 theorist of a Liberal monarchy8 left as heir to his name his fortune and his fame, Fulgence-Adolphe Bussart d'Esparvieu, senator under the Second Empire, who added largely to his patrimony9 by buying land over which the Avenue de l'Impératice was destined10 ultimately to pass, and who made a remarkable11 speech in favour of the temporal power of the popes.
Fulgence had three sons. The eldest12, Marc-Alexandre, entering the army, made a splendid career for himself: he was a good speaker. The second, Gaétan, showing no particular aptitude13 for anything, lived mostly in the country, where he hunted, bred horses, and devoted14 himself to music and painting. The third son, René, destined from his childhood for the law, resigned his deputyship to avoid complicity in the Ferry decrees against the religious orders; and later, perceiving the revival15 under the presidency16 of Monsieur Fallières of the days of Decius and Diocletian, put his knowledge and zeal17 at the service of the persecuted18 Church.
From the Concordat19 of 1801 down to the closing years of the Second Empire all the d'Esparvieus attended mass for the sake of example. Though sceptics in their inmost hearts, they looked upon religion as an instrument of government.
Mark and René were the first of their race to show any sign of sincere devotion. The General,[9] when still a colonel, had dedicated20 his regiment21 to the Sacred Heart, and he practised his faith with a fervour remarkable even in a soldier, though we all know that piety22, daughter of Heaven, has marked out the hearts of the generals of the Third Republic as her chosen dwelling-place on earth.
Faith has its vicissitudes23. Under the old order the masses were believers, not so the aristocracy or the educated middle class. Under the First Empire the army from top to bottom was entirely24 irreligious. To-day the masses believe nothing. The middle classes wish to believe, and succeed at times, as did Marc and René d'Esparvieu. Their brother Gaétan, on the contrary, the country gentleman, failed to attain25 to faith. He was an agnostic, a term commonly employed by the modish26 to avoid the odious27 one of freethinker. And he openly declared himself an agnostic, contrary to the admirable custom which deems it better to withhold28 the avowal29.
In the century in which we live there are so many modes of belief and of unbelief that future historians will have difficulty in finding their way about. But are we any more successful in disentangling the condition of religious beliefs in the time of Symmachus or of Ambrose?
A fervent30 Christian31, René d'Esparvieu was deeply attached to the liberal ideas his ancestors[10] had transmitted to him as a sacred heritage. Compelled to oppose a Jacobin and atheistical32 Republic, he still called himself Republican. And it was in the name of liberty that he demanded the independence and sovereignty of the Church.
During the long debates on the Separation and the quarrels over the Inventories33, the synods of the bishops34 and the assemblies of the faithful were held in his house. While the most authoritatively35 accredited36 leaders of the Catholic party: prelates, generals, senators, deputies, journalists, were met together in the big green drawing-room, and every soul present turned towards Rome with a tender submission37 or enforced obedience38; while Monsieur d'Esparvieu, his elbow on the marble chimney-piece, opposed civil law to canon law, and protested eloquently39 against the spoliation of the Church of France, two faces of other days, immobile and speechless, looked down on the modern crowd; on the right of the fire-place, painted by David, was Romain Bussart, a working-farmer at Esparvieu in shirt-sleeves and drill trousers, with a rough-and-ready air not untouched with cunning. He had good reason to smile: the worthy40 man laid the foundation of the family fortunes when he bought Church lands. On the left, painted by Gérard in full-dress bedizened with orders, was the peasant's son, Baron41 Emile Bussart d'Esparvieu, prefect under the Empire, Keeper of the Great[11] Seal under Charles X, who died in 1837, churchwarden of his parish, with couplets from La Pucelle on his lips.
René d'Esparvieu married in 1888 Marie-Antoinette Coupelle, daughter of Baron Coupelle, ironmaster at Blainville (Haute Loire). Madame René d'Esparvieu had been president since 1903 of the Society of Christian Mothers. These perfect spouses42, having married off their eldest daughter in 1908, had three children still at home—a girl and two boys.
Léon, the younger, aged43 seven, had a room next to his mother and his sister Berthe. Maurice, the elder, lived in a little pavilion comprising two rooms at the bottom of the garden. The young man thus gained a freedom which enabled him to endure family life. He was rather good-looking, smart without too much pretence44, and the faint smile which merely raised one corner of his mouth did not lack charm.
At twenty-five Maurice possessed45 the wisdom of Ecclesiastes. Doubting whether a man hath any profit of all his labour which he taketh under the sun he never put himself out about anything. From his earliest childhood this young hopeful's sole concern with work had been considering how he might best avoid it, and it was through his remaining ignorant of the teaching of the école de Droit that he became a doctor of law and a barrister at the Court of Appeal.[12]
He neither pleaded nor practised. He had no knowledge and no desire to acquire any; wherein he conformed to his genius whose engaging fragility he forbore to overload46; his instinct fortunately telling him that it was better to understand little than to misunderstand a lot.
As Monsieur l'Abbé Patouille expressed it, Maurice had received from Heaven the benefits of a Christian education. From his childhood piety was shown to him in the example of his home, and when on leaving college he was entered at the école de Droit, he found the lore47 of the doctors, the virtues48 of the confessors, and the constancy of the nursing mothers of the Church assembled around the paternal49 hearth50. Admitted to social and political life at the time of the great persecution51 of the Church of France, Maurice did not fail to attend every manifestation52 of youthful Catholicism; he lent a hand with his parish barricades53 at the time of the Inventories, and with his companions he unharnessed the archbishop's horses when he was driven out from his palace. He showed on all these occasions a modified zeal; one never saw him in the front ranks of the heroic band exciting soldiers to a glorious disobedience or flinging mud and curses at the agents of the law.
He did his duty, nothing more; and if he distinguished54 himself on the occasion of the great pilgrimage of 1911 among the stretcher-bearers[13] at Lourdes, we have reason to fear it was but to please Madame de la Verdelière, who admired men of muscle. Abbé Patouille, a friend of the family and deeply versed55 in the knowledge of souls, knew that Maurice had only moderate aspirations56 to martyrdom. He reproached him with his lukewarmness, and pulled his ear, calling him a bad lot. Anyway, Maurice remained a believer.
Amid the distractions57 of youth his faith remained intact, since he left it severely58 alone. He had never examined a single tenet. Nor had he enquired59 a whit60 more closely into the ideas of morality current in the grade of society to which he belonged. He took them just as they came. Thus in every situation that arose he cut an eminently61 respectable figure which he would have assuredly failed to do, had he been given to meditating62 on the foundations of morality. He was irritable63 and hot-tempered and possessed of a sense of honour which he was at great pains to cultivate. He was neither vain nor ambitious. Like the majority of Frenchmen, he disliked parting with his money. Women would never have obtained anything from him had they not known the way to make him give. He believed he despised them; the truth was he adored them. He indulged his appetites so naturally that he never suspected that he had any. What people did not know, himself least of all,—though the gleam that[14] occasionally shone in his fine, light-brown eyes might have furnished the hint—was that he had a warm heart and was capable of friendship. For the rest, he was, in the ordinary intercourse64 of life, no very brilliant specimen65.
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1 mansion | |
n.大厦,大楼;宅第 | |
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2 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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3 hemmed | |
缝…的褶边( hem的过去式和过去分词 ); 包围 | |
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4 intrusive | |
adj.打搅的;侵扰的 | |
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5 chestnut | |
n.栗树,栗子 | |
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6 withered | |
adj. 枯萎的,干瘪的,(人身体的部分器官)因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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7 eminent | |
adj.显赫的,杰出的,有名的,优良的 | |
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8 monarchy | |
n.君主,最高统治者;君主政体,君主国 | |
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9 patrimony | |
n.世袭财产,继承物 | |
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10 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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11 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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12 eldest | |
adj.最年长的,最年老的 | |
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13 aptitude | |
n.(学习方面的)才能,资质,天资 | |
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14 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
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15 revival | |
n.复兴,复苏,(精力、活力等的)重振 | |
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16 presidency | |
n.总统(校长,总经理)的职位(任期) | |
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17 zeal | |
n.热心,热情,热忱 | |
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18 persecuted | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的过去式和过去分词 ); 烦扰,困扰或骚扰某人 | |
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19 concordat | |
n.协定;宗派间的协约 | |
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20 dedicated | |
adj.一心一意的;献身的;热诚的 | |
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21 regiment | |
n.团,多数,管理;v.组织,编成团,统制 | |
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22 piety | |
n.虔诚,虔敬 | |
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23 vicissitudes | |
n.变迁,世事变化;变迁兴衰( vicissitude的名词复数 );盛衰兴废 | |
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24 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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25 attain | |
vt.达到,获得,完成 | |
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26 modish | |
adj.流行的,时髦的 | |
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27 odious | |
adj.可憎的,讨厌的 | |
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28 withhold | |
v.拒绝,不给;使停止,阻挡 | |
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29 avowal | |
n.公开宣称,坦白承认 | |
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30 fervent | |
adj.热的,热烈的,热情的 | |
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31 Christian | |
adj.基督教徒的;n.基督教徒 | |
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32 atheistical | |
adj.无神论(者)的 | |
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33 inventories | |
n.总结( inventory的名词复数 );细账;存货清单(或财产目录)的编制 | |
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34 bishops | |
(基督教某些教派管辖大教区的)主教( bishop的名词复数 ); (国际象棋的)象 | |
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35 authoritatively | |
命令式地,有权威地,可信地 | |
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36 accredited | |
adj.可接受的;可信任的;公认的;质量合格的v.相信( accredit的过去式和过去分词 );委托;委任;把…归结于 | |
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37 submission | |
n.服从,投降;温顺,谦虚;提出 | |
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38 obedience | |
n.服从,顺从 | |
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39 eloquently | |
adv. 雄辩地(有口才地, 富于表情地) | |
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40 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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41 baron | |
n.男爵;(商业界等)巨头,大王 | |
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42 spouses | |
n.配偶,夫或妻( spouse的名词复数 ) | |
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43 aged | |
adj.年老的,陈年的 | |
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44 pretence | |
n.假装,作假;借口,口实;虚伪;虚饰 | |
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45 possessed | |
adj.疯狂的;拥有的,占有的 | |
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46 overload | |
vt.使超载;n.超载 | |
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47 lore | |
n.传说;学问,经验,知识 | |
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48 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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49 paternal | |
adj.父亲的,像父亲的,父系的,父方的 | |
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50 hearth | |
n.壁炉炉床,壁炉地面 | |
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51 persecution | |
n. 迫害,烦扰 | |
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52 manifestation | |
n.表现形式;表明;现象 | |
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53 barricades | |
路障,障碍物( barricade的名词复数 ) | |
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54 distinguished | |
adj.卓越的,杰出的,著名的 | |
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55 versed | |
adj. 精通,熟练 | |
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56 aspirations | |
强烈的愿望( aspiration的名词复数 ); 志向; 发送气音; 发 h 音 | |
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57 distractions | |
n.使人分心的事[人]( distraction的名词复数 );娱乐,消遣;心烦意乱;精神错乱 | |
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58 severely | |
adv.严格地;严厉地;非常恶劣地 | |
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59 enquired | |
打听( enquire的过去式和过去分词 ); 询问; 问问题; 查问 | |
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60 whit | |
n.一点,丝毫 | |
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61 eminently | |
adv.突出地;显著地;不寻常地 | |
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62 meditating | |
a.沉思的,冥想的 | |
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63 irritable | |
adj.急躁的;过敏的;易怒的 | |
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64 intercourse | |
n.性交;交流,交往,交际 | |
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65 specimen | |
n.样本,标本 | |
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