“Pardon, pardon,” purred old Sariette. “There is such a thing as spiritual, or, as one might term it, inward beauty, which, since the days of Fra Angelico down to those of Hippolyte Flandrin, Christian art has—”
But Gaétan, never hearing a word of all this, went on hurling his impetuous observations at the stones of the old street and the snow-laden clouds overhead:
“The Primitives cannot be judged as a whole, for they are utterly unlike each other. This old madman confounds them all together. Cimabue is a corrupt Byzantine, Giotto gives hints of powerful genius, but his modelling is bad, and, like children, he gives all his characters the same face. The early Italians have grace and joy, because they are Italians. The Venetians have an instinct for fine colour. But when all is said and done these exquisite craftsmen enamel and gild rather than paint. There is far too much softness about the heart and the colouring of your saintly Angelico for me. As for the Flemish school, that’s quite another pair of shoes. They can use their hands, and in glory of workmanship they are on a level with the Chinese lacquer-workers. The technique of the brothers Van Eyck is a marvel, but I cannot discover in their Adoration of the Lamb the charm and mystery that some have vaunted. Everything in it is treated with a pitiless perfection; it is vulgar in feeling and cruelly ugly. Memling may touch one perhaps; but he creates nothing but sick wretches and cripples; under the heavy, rich, and ungraceful robing of his virgins and saints one divines some very lamentable anatomy. I did not wait for Rogier van der Wyden to call himself Roger de la Pasture and turn Frenchman in order to prefer him to Memling. This Rogier or Roger is less of a ninny; but then he is more lugubrious, and the rigidity of his lines bears eloquent testimony to his poverty-stricken figures. It is a strange perversion to take pleasure in these carnivalesque figures when one can have the paintings of Leonardo, Titian, Correggio, Velasquez, Rubens, Rembrandt, Poussin, or Prud’hon. Really it is a perverted instinct.”
Meanwhile the Abbé Patouille and Maurice d’Esparvieu were strolling leisurely along in the wake of the esthete and the librarian. As a general rule the Abbé Patouille was little inclined to talk theology with laymen, or, for that matter, with clerics either. Carried away, however, by the attractiveness of the subject, he was telling the youthful Maurice all about the sacred mission of those guardian angels which Monsieur Delacroix had so inopportunely excluded from his picture. And in order to give more adequate expression to his thoughts on such lofty themes, the Abbé Patouille borrowed whole phrases and sentences from Bossuet. He had got them up by heart to put in his sermons, for he adhered strongly to tradition.
“Yes, my son,” he was saying, “God has appointed tutelary spirits to be near us. They come to us laden with His gifts. They return laden with our prayers. Such is their task. Not an hour, not a moment passes but they are at our side, ready to help us, ever fervent and unwearying guardians, watchmen that never slumber.”
“Quite so, Abbé,” murmured Maurice, who was wondering by what cunning artifice he could get on the soft side of his mother and persuade her to give him some money of which he was urgently in need.
VI
Wherein Père Sariette discovers his missing treasures.
Next morning Monsieur Sariette entered Monsieur René d’Esparvieu’s study without knocking. He raised his arms to the heavens, his few hairs were standing straight up on his head. His eyes were big with terror. In husky tones he stammered out the dreadful news. A very old manuscript of Flavius Josephus; sixty volumes of all sizes; a priceless jewel, namely, a Lucretius adorned with the arms of Philippe de Vendôme, Grand Prior of France, with notes in Voltaire’s own hand; a manuscript of Richard Simon, and a set of Gassendi’s correspondence with Gabriel Naudé, comprising two hundred and thirty-eight unpublished letters, had disappeared. This time the owner of the library was alarmed.
He mounted in haste to the abode of the philosophers and the globes, and there with his own eyes confirmed the magnitude of the disaster.
There were yawning gaps on many a shelf. He searched here and there, opened cupboards, dragged out brooms, dusters, and fire-extinguishers, rattled the shovel in the coke fire, shook out Monsieur Sariette’s best frock-coat that was hanging in the cloakroom, and then stood and gazed disconsolately at the empty places left by the Gassendi portfolios.
For the past half-century the whole learned world had been loudly clamouring for the publication of this correspondence. Monsieur René d’Esparvieu had not responded to the universal desire, unwilling either to assume so heavy a task, or to resign it to others. Having found much boldness of thought
