Ursula, Honoré de Balzac [positive books to read .txt] 📗

own benefactions without hope of a celestial harvest, he thought himself on a nobler plane than religious men whom he always accused for making, as he called it, terms with God.

"But," the abbe would say to him, "if all men would be so, you must admit that society would be regenerated; there would be no more misery. To be benevolent after your fashion one must needs be a great philosopher; you rise to your principles through reason, you are a social exception; whereas it suffices to be a Christian to make us benevolent in ours. With you, it is an effort; with us, it comes naturally."

"In other words, abbe, I think, and you feel,--that's the whole of it."

However, at twelve years of age, Ursula, whose quickness and natural feminine perceptions were trained by her superior education, and whose intelligence in its dawn was enlightened by a religious spirit (of all spirits the most refined), came to understand that her godfather did not believe in a future life, nor in the immortality of the soul, nor in providence, nor in God. Pressed with questions by the innocent creature, the doctor was unable to hide the fatal secret. Ursula's artless consternation made him smile, but when he saw her depressed and sad he felt how deep an affection her sadness revealed. Absolute devotion has a horror of every sort of disagreement, even in ideas which it does not share. Sometimes the doctor accepted his darling's reasonings as he would her kisses, said as they were in the sweetest of voices with the purest and most fervent feeling. Believers and unbelievers speak different languages and cannot understand each other. The young girl pleading God's cause was unreasonable with the old man, as a spoilt child sometimes maltreats its mother. The abbe rebuked her gently, telling her that God had power to humiliate proud spirits. Ursula replied that David had overcome Goliath.

This religious difference, these complaints of the child who wished to drag her godfather to God, were the only troubles of this happy life, so peaceful, yet so full, and wholly withdrawn from the inquisitive eyes of the little town. Ursula grew and developed, and became in time the modest and religiously trained young woman whom Desire admired as she left the church. The cultivation of flowers in the garden, her music, the pleasures of her godfather, and all the little cares she was able to give him (for she had eased La Bougival's labors by doing everything for him),--these things filled the hours, the days, the months of her calm life. Nevertheless, for about a year the doctor had felt uneasy about his Ursula, and watched her health with the utmost care. Sagacious and profoundly practical observer that he was, he thought he perceived some commotion in her moral being. He watched her like a mother, but seeing no one about her who was worthy of inspiring love, his uneasiness on the subject at length passed away.

At this conjuncture, one month before the day when this drama begins, the doctor's intellectual life was invaded by one of those events which plough to the very depths of a man's convictions and turn them over. But this event needs a succinct narrative of certain circumstances in his medical career, which will give, perhaps, fresh interest to the story.


CHAPTER VI. A TREATISE ON MESMERISM

Towards the end of the eighteenth century science was sundered as widely by the apparition of Mesmer as art had been by that of Gluck. After re-discovering magnetism Mesmer came to France, where, from time immemorial, inventors have flocked to obtain recognition for their discoveries. France, thanks to her lucid language, is in some sense the clarion of the world.

"If homoeopathy gets to Paris it is saved," said Hahnemann, recently.

"Go to France," said Monsieur de Metternich to Gall, "and if they laugh at your bumps you will be famous."

Mesmer had disciples and antagonists as ardent for and against his theories as the Piccinists and the Gluckists for theirs. Scientific France was stirred to its center; a solemn conclave was opened. Before judgment was rendered, the medical faculty proscribed, in a body, Mesmer's so-called charlatanism, his tub, his conducting wires, and his theory. But let us at once admit that the German, unfortunately, compromised his splendid discovery by enormous pecuniary claims. Mesmer was defeated by the doubtfulness of facts, by universal ignorance of the part played in nature by imponderable fluids then unobserved, and by his own inability to study on all sides a science possessing a triple front. Magnetism has many applications; in Mesmer's hands it was, in its relation to the future, merely what cause is to effect. But, if the discoverer lacked genius, it is a sad thing both for France and for human reason to have to say that a science contemporaneous with civilization, cultivated by Egypt and Chaldea, by Greece and India, met in Paris in the eighteenth century the fate that Truth in the person of Galileo found in the sixteenth; and that magnetism was rejected and cast out by the combined attacks of science and religion, alarmed for their own positions. Magnetism, the favorite science of Jesus Christ and one of the divine powers which he gave to his disciples, was no better apprehended by the Church than by the disciples of Jean-Jacques, Voltaire, Locke, and Condillac. The Encyclopedists and the clergy were equally averse to the old human power which they took to be new. The miracles of the convulsionaries, suppressed by the Church and smothered by the indifference of scientific men (in spite of the precious writings of the Councilor, Carre de Montgeron) were the first summons to make experiments with those human fluids which give power to employ certain inward forces to neutralize the sufferings caused by outward agents. But to do this it was necessary to admit the existence of fluids intangible, invisible, imponderable, three negative terms in which the science of that day chose to see a definition of the void. In modern philosophy there is no void. Ten feet of void and the world crumbles away! To materialists especially the world is full, all things hang together, are linked, related, organized. "The world as the result of chance," said Diderot, "is more explicable than God. The multiplicity of causes, the incalculable number of issues presupposed by chance, explain creation. Take the Eneid and all the letters composing it; if you allow me time and space, I can, by continuing to cast the letters, arrive at last at the Eneid combination."

Those foolish persons who deify all rather than admit a God recoil before the infinite divisibility of matter which is in the nature of imponderable forces. Locke and Condillac retarded by fifty years the immense progress which natural science is now making under the great principle of unity due to Geoffroy de Saint-Hilaire. Some intelligent persons, without any system, convinced by facts conscientiously studied, still hold to Mesmer's doctrine, which recognizes the existence of a penetrative influence acting from man to man, put in motion by the will, curative by the abundance of the fluid, the working of which is in fact a duel between two forces, between an ill to be cured and the will to cure it.

The phenomena of somnambulism, hardly perceived by Mesmer, were revealed by du Puysegur and Deleuze; but the Revolution put a stop to their discoveries and played into the hands of the scientists and scoffers. Among the small number of believers were a few physicians. They were persecuted by their brethren as long as they lived. The respectable body of Parisian doctors displayed all the bitterness of religious warfare against the Mesmerists, and were as cruel in their hatred as it was possible to be in those days of Voltairean tolerance. The orthodox physician refused to consult with those who adopted the Mesmerian heresy. In 1820 these heretics were still proscribed. The miseries and sorrows of the Revolution had not quenched the scientific hatred. It is only priests, magistrates, and physicians who can hate in that way. The official robe is terrible! But ideas are even more implacable than things.

Doctor Bouvard, one of Minoret's friends, believed in the new faith, and persevered to the day of his death in studying a science to which he sacrificed the peace of his life, for he was one of the chief "betes noires" of the Parisian faculty. Minoret, a valiant supporter of the Encyclopedists, and a formidable adversary of Desion, Mesmer's assistant, whose pen had great weight in the controversy, quarreled with his old friend, and not only that, but he persecuted him. His conduct to Bouvard must have caused him the only remorse which troubled the serenity of his declining years. Since his retirement to Nemours the science of imponderable fluids (the only name suitable for magnetism, which, by the nature of its phenomena, is closely allied to light and electricity) had made immense progress, in spite of the ridicule of Parisian scientists. Phrenology and physiognomy, the departments of Gall and Lavater (which are in fact twins, for one is to the other as cause is to effect), proved to the minds of more than one physiologist the existence of an intangible fluid which is the basis of the phenomena of the human will, and from which result passions, habits, the shape of faces and of skulls. Magnetic facts, the miracles of somnambulism, those of divination and ecstasy, which open a way to the spiritual world, were fast accumulating. The strange tale of the apparitions of the farmer Martin, so clearly proved, and his interview with Louis XVIII.; a knowledge of the intercourse of Swedenborg with the departed, carefully investigated in Germany; the tales of Walter Scott on the effects of "second sight"; the extraordinary faculties of some fortune-tellers, who practice as a single science chiromancy, cartomancy, and the horoscope; the facts of catalepsy, and those of the action of certain morbid affections on the properties of the diaphragm,--all such phenomena, curious, to say the least, each emanating from the same source, were now undermining many scepticisms and leading even the most indifferent minds to the plane of experiments. Minoret, buried in Nemours, was ignorant of this movement of minds, strong in the north of Europe but still weak in France where, however, many facts called marvelous by superficial observers, were happening, but falling, alas! like stones to the bottom of the sea, in the vortex of Parisian excitements.

At the bottom of the present year the doctor's tranquillity was shaken by the following letter:--

My old comrade,--All friendship, even if lost, as rights which it is difficult to set aside. I know that you are still living, and I remember far less our enmity than our happy days in that old hovel of Saint-Julien-le-Pauvre.

At a time when I expect to soon leave the world I have it on my heart to prove to you that magnetism is about to become one of the most important of the sciences--if indeed all science is not _one_. I can overcome your incredulity by proof. Perhaps I shall owe to your curiosity the happiness of taking you once more by the hand--as in the days before Mesmer. Always yours,

Bouvard.

Stung like a lion by a gadfly the old scientist rushed to Paris and left his card on Bouvard, who lived in the Rue Ferou near Saint-Sulpice. Bouvard sent a card to his hotel on which was written "To-morrow; nine o'clock, Rue Saint-Honore, opposite the Assumption."

Minoret, who seemed to have renewed his youth, could not sleep. He went to see some of his friends among the faculty to inquire if the world were turned upside down, if the science of medicine still had a school, if the four faculties any longer existed. The doctors