The Revolt of the Angels

The Revolt of the Angels

By Anatole France.

Translated by Emilie Jackson.

Table of Contents

1. Titlepage
2. Imprint
3. I
4. II
5. III
6. IV
7. V
8. VI
9. VII
10. VIII
11. IX
12. X
13. XI
14. XII
15. XIII
16. XIV
17. XV
18. XVI
19. XVII
20. XVIII
21. XIX
22. XX
23. XXI
24. XXII
25. XXIII
26. XXIV
27. XXV
28. XXVI
29. XXVII
30. XXVIII
31. XXIX
32. XXX
33. XXXI
34. XXXII
35. XXXIII
36. XXXIV
37. XXXV
38. Colophon
39. Uncopyright

Imprint

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I

Containing in a few lines the history of a French family from 1789 to the present day.

Beneath the shadow of St. Sulpice the ancient mansion of the d’Esparvieu family rears its austere three stories between a moss-grown forecourt and a garden hemmed in, as the years have elapsed, by ever loftier and more intrusive buildings, wherein, nevertheless, two tall chestnut trees still lift their withered 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.

This eminent theorist of a Liberal monarchy 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 patrimony by buying land over which the Avenue de l’Impératice was destined ultimately to pass, and who made a remarkable speech in favour of the temporal power of the popes.

Fulgence had three sons. The eldest, Marc-Alexandre, entering the army, made a splendid career for himself: he was a good speaker. The second, Gaétan, showing no particular aptitude for anything, lived mostly in the country, where he hunted, bred horses, and devoted 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 revival under the presidency of Monsieur Fallières of the days of Decius and Diocletian, put his knowledge and zeal at the service of the persecuted Church.

From the Concordat 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, when still a colonel, had dedicated his regiment to the Sacred Heart, and he practised his faith with a fervour remarkable even in a soldier, though we all know that piety, 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 vicissitudes. 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 entirely irreligious. Today 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 attain to faith. He was an agnostic, a term commonly employed by the modish to avoid the odious one of freethinker. And he openly declared himself an agnostic, contrary to the admirable custom which deems it better to withhold the avowal.

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 fervent Christian, René d’Esparvieu was deeply attached to the liberal ideas his ancestors had transmitted to him as a sacred heritage. Compelled to oppose a Jacobin and atheistical 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 Inventories, the synods of the bishops and the assemblies of the faithful were held in his house. While the most authoritatively accredited 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 submission or enforced obedience; while Monsieur d’Esparvieu, his elbow on the marble chimneypiece, opposed civil law to canon law, and protested eloquently against the spoliation of the Church of France, two faces of other