Ferragus, Honoré de Balzac [non fiction books to read .TXT] 📗

of this, but manage on my behalf to have it done. I am going to _her_ chamber, where I shall stay until the time has come to go. You alone may come in there to tell me what you have done. Go, and spare nothing."

During the morning, Madame Jules, after lying in a mortuary chapel at the door of her house, was taken to Saint-Roch. The church was hung with black throughout. The sort of luxury thus displayed had drawn a crowd; for in Paris all things are sights, even true grief. There are people who stand at their windows to see how a son deplores a mother as he follows her body; there are others who hire commodious seats to see how a head is made to fall. No people in the world have such insatiate eyes as the Parisians. On this occasion, inquisitive minds were particularly surprised to see the six lateral chapels at Saint-Roch also hung in black. Two men in mourning were listening to a mortuary mass said in each chapel. In the chancel no other persons but Monsieur Desmarets, the notary, and Jacquet were present; the servants of the household were outside the screen. To church loungers there was something inexplicable in so much pomp and so few mourners. But Jules had been determined that no indifferent persons should be present at the ceremony.

High mass was celebrated with the sombre magnificence of funeral services. Beside the ministers in ordinary of Saint-Roch, thirteen priests from other parishes were present. Perhaps never did the _Dies irae_ produce upon Christians, assembled by chance, by curiosity, and thirsting for emotions, an effect so profound, so nervously glacial as that now caused by this hymn when the eight voices of the precentors, accompanied by the voices of the priests and the choir-boys, intoned it alternately. From the six lateral chapels twelve other childish voices rose shrilly in grief, mingling with the choir voices lamentably. From all parts of the church this mourning issued; cries of anguish responded to the cries of fear. That terrible music was the voice of sorrows hidden from the world, of secret friendships weeping for the dead. Never, in any human religion, have the terrors of the soul, violently torn from the body and stormily shaken in presence of the fulminating majesty of God, been rendered with such force. Before that clamor of clamors all artists and their most passionate compositions must bow humiliated. No, nothing can stand beside that hymn, which sums all human passions, gives them a galvanic life beyond the coffin, and leaves them, palpitating still, before the living and avenging God. These cries of childhood, mingling with the tones of older voices, including thus in the Song of Death all human life and its developments, recalling the sufferings of the cradle, swelling to the griefs of other ages in the stronger male voices and the quavering of the priests,--all this strident harmony, big with lightning and thunderbolts, does it not speak with equal force to the daring imagination, the coldest heart, nay, to philosophers themselves? As we hear it, we think God speaks; the vaulted arches of no church are mere material; they have a voice, they tremble, they scatter fear by the might of their echoes. We think we see unnumbered dead arising and holding out their hands. It is no more a father, a wife, a child,--humanity itself is rising from its dust.

It is impossible to judge of the catholic, apostolic, and Roman faith, unless the soul has known that deepest grief of mourning for a loved one lying beneath the pall; unless it has felt the emotions that fill the heart, uttered by that Hymn of Despair, by those cries that crush the mind, by that sacred fear augmenting strophe by strophe, ascending heavenward, which terrifies, belittles, and elevates the soul, and leaves within our minds, as the last sound ceases, a consciousness of immortality. We have met and struggled with the vast idea of the Infinite. After that, all is silent in the church. No word is said; sceptics themselves _know not what they are feeling_. Spanish genius alone was able to bring this untold majesty to untold griefs.

When the solemn ceremony was over, twelve men came from the six chapels and stood around the coffin to hear the song of hope which the Church intones for the Christian soul before the human form is buried. Then, each man entered alone a mourning-coach; Jacquet and Monsieur Desmarets took the thirteenth; the servants followed on foot. An hour later, they were at the summit of that cemetery popularly called Pere-Lachaise. The unknown twelve men stood in a circle round the grave, where the coffin had been laid in presence of a crowd of loiterers gathered from all parts of this public garden. After a few short prayers the priest threw a handful of earth on the remains of this woman, and the grave-diggers, having asked for their fee, made haste to fill the grave in order to dig another.

Here this history seems to end; but perhaps it would be incomplete if, after giving a rapid sketch of Parisian life, and following certain of its capricious undulations, the effects of death were omitted. Death in Paris is unlike death in any other capital; few persons know the trials of true grief in its struggle with civilization, and the government of Paris. Perhaps, also, Monsieur Jules and Ferragus XXIII. may have proved sufficiently interesting to make a few words on their after life not entirely out of place. Besides, some persons like to be told all, and wish, as one of our cleverest critics has remarked, to know by what chemical process oil was made to burn in Aladdin's lamp.

Jacquet, being a government employee, naturally applied to the authorities for permission to exhume the body of Madame Jules and burn it. He went to see the prefect of police, under whose protection the dead sleep. That functionary demanded a petition. The blank was brought that gives to sorrow its proper administrative form; it was necessary to employ the bureaucratic jargon to express the wishes of a man so crushed that words, perhaps, were lacking to him, and it was also necessary to coldly and briefly repeat on the margin the nature of the request, which was done in these words: "The petitioner respectfully asks for the incineration of his wife."

When the official charged with making the report to the Councillor of State and prefect of police read that marginal note, explaining the object of the petition, and couched, as requested, in the plainest terms, he said:--

"This is a serious matter! my report cannot be ready under eight days."

Jules, to whom Jacquet was obliged to speak of this delay, comprehended the words that Ferragus had said in his hearing, "I'll burn Paris!" Nothing seemed to him now more natural than to annihilate that receptacle of monstrous things.

"But," he said to Jacquet, "you must go to the minister of the Interior, and get your minister to speak to him."

Jacquet went to the minister of the Interior, and asked an audience; it was granted, but the time appointed was two weeks later. Jacquet was a persistent man. He travelled from bureau to bureau, and finally reached the private secretary of the minister of the Interior, to whom he had made the private secretary of his own minister say a word. These high protectors aiding, he obtained for the morrow a second interview, in which, being armed with a line from the autocrat of Foreign affairs to the pacha of the Interior, Jacquet hoped to carry the matter by assault. He was ready with reasons, and answers to peremptory questions,--in short, he was armed at all points; but he failed.

"This matter does not concern me," said the minister; "it belongs to the prefect of police. Besides, there is no law giving a husband any legal right to the body of his wife, nor to fathers those of their children. The matter is serious. There are questions of public utility involved which will have to be examined. The interests of the city of Paris might suffer. Therefore if the matter depended on me, which it does not, I could not decide _hic et nunc_; I should require a report."

A _report_ is to the present system of administration what limbo or hades is to Christianity. Jacquet knew very well the mania for "reports"; he had not waited until this occasion to groan at that bureaucratic absurdity. He knew that since the invasion into public business of the _Report_ (an administrative revolution consummated in 1804) there was never known a single minister who would take upon himself to have an opinion or to decide the slightest matter, unless that opinion or matter had been winnowed, sifted, and plucked to bits by the paper-spoilers, quill-drivers, and splendid intellects of his particular bureau. Jacquet--he was one of those who are worthy of Plutarch as biographer--saw that he had made a mistake in his management of the affair, and had, in fact, rendered it impossible by trying to proceed legally. The thing he should have done was to have taken Madame Jules to one of Desmaret's estates in the country; and there, under the good-natured authority of some village mayor to have gratified the sorrowful longing of his friend. Law, constitutional and administrative, begets nothing; it is a barren monster for peoples, for kings, and for private interests. But the peoples decipher no principles but those that are writ in blood, and the evils of legality will always be pacific; it flattens a nation down, that is all. Jacquet, a man of modern liberty, returned home reflecting on the benefits of arbitrary power.

When he went with his report to Jules, he found it necessary to deceive him, for the unhappy man was in a high fever, unable to leave his bed. The minister of the Interior mentioned, at a ministerial dinner that same evening, the singular fancy of a Parisian in wishing to burn his wife after the manner of the Romans. The clubs of Paris took up the subject, and talked for a while of the burials of antiquity. Ancient things were just then becoming a fashion, and some persons declared that it would be a fine thing to re-establish, for distinguished persons, the funeral pyre. This opinion had its defenders and its detractors. Some said that there were too many such personages, and the price of wood would be enormously increased by such a custom; moreover, it would be absurd to see our ancestors in their urns in the procession at Longchamps. And if the urns were valuable, they were likely some day to be sold at auction, full of respectable ashes, or seized by creditors,--a race of men who respected nothing. The other side made answer that our ancestors were much safer in urns than at Pere-Lachaise, for before very long the city of Paris would be compelled to order a Saint-Bartholomew against its dead, who were invading the neighboring country, and threatening to invade the territory of Brie. It was, in short, one of those futile but witty discussions which sometimes cause deep and painful wounds. Happily for Jules, he knew nothing of the conversations, the witty speeches, and arguments which his sorrow had furnished to the tongues of Paris.

The prefect of police was indignant that Monsieur Jacquet had appealed to a minister to avoid the wise delays of the commissioners of the public highways; for the exhumation of Madame Jules was a question belonging to that department. The police bureau was doing its best to reply promptly to the petition; one appeal was quite sufficient to set the office in motion, and once in motion matters would go far. But as for the administration, that might