“Alas! no.”
“You have been inconsistent, as the English say,” smiled the canon.
“What I have been matters nothing now,” said Lucien, “if I can be nothing in the future.”
“If at the back of all your good qualities there is power semper virens,” continued the priest, not averse to show that he had a little Latin, “nothing in this world can resist you. I have taken enough of a liking for you already—”
Lucien smiled incredulously.
“Yes,” said the priest, in answer to the smile, “you interest me as much as if you had been my son; and I am strong enough to afford to talk to you as openly as you have just done to me. Do you know what it is that I like about you?—This: you have made a sort of tabula rasa within yourself, and are ready to hear a sermon on morality that you will hear nowhere else; for mankind in the mass are even more consummate hypocrites than any one individual can be when his interests demand a piece of acting. Most of us spend a good part of our lives in clearing our minds of the notions that sprang up unchecked during our nonage. This is called ‘getting our experience.’ ”
Lucien, listening, thought within himself, “Here is some old intriguer delighted with a chance of amusing himself on a journey. He is pleased with the idea of bringing about a change of opinion in a poor wretch on the brink of suicide; and when he is tired of his amusement, he will drop me. Still he understands paradox, and seems to be quite a match for Blondet or Lousteau.”
But in spite of these sage reflections, the diplomat’s poison had sunk deeply into Lucien’s soul; the ground was ready to receive it, and the havoc wrought was the greater because such famous examples were cited. Lucien fell under the charm of his companion’s cynical talk, and clung the more willingly to life because he felt that this arm which drew him up from the depths was a strong one.
In this respect the ecclesiastic had evidently won the day; and, indeed, from time to time a malicious smile bore his cynical anecdotes company.
“If your system of morality at all resembles your manner of regarding history,” said Lucien, “I should dearly like to know the motive of your present act of charity, for such it seems to be.”
“There, young man, I have come to the last head of my sermon; you will permit me to reserve it, for in that case we shall not part company today,” said the canon, with the tact of the priest who sees that his guile has succeeded.
“Very well, talk morality,” said Lucien. To himself he said, “I will draw him out.”
“Morality begins with the law,” said the priest. “If it were simply a question of religion, laws would be superfluous; religious peoples have few laws. The laws of statecraft are above civil law. Well, do you care to know the inscription which a politician can read, written at large over your nineteenth century? In 1793 the French invented the idea of the sovereignty of the people—and the sovereignty of the people came to an end under the absolute ruler in the Emperor. So much for your history as a nation. Now for your private manners. Mme. Tallien and Mme. Beauharnais both acted alike. Napoleon married the one, and made her your Empress; the other he would never receive at court, princess though she was. The sansculotte of 1793 takes the Iron Crown in 1804. The fanatical lovers of Equality or Death conspire fourteen years afterwards with a Legitimist aristocracy to bring back Louis XVIII. And that same aristocracy, lording it today in the Faubourg Saint-Germain, has done worse—has been merchant, usurer, pastrycook, farmer, and shepherd. So in France systems political and moral have started from one point and reached another diametrically opposed; and men have expressed one kind of opinion and acted on another. There has been no consistency in national policy, nor in the conduct of individuals. You cannot be said to have any morality left. Success is the supreme justification of all actions whatsoever. The fact in itself is nothing; the impression that it makes upon others is everything. Hence, please observe a second precept: Present a fair exterior to the world, keep the seamy side of life to yourself, and turn a resplendent countenance upon others. Discretion, the motto of every ambitious man, is the watchword of our Order; take it for your own. Great men are guilty of almost as many base deeds as poor outcasts; but they are careful to do these things in shadow and to parade their virtues in the light, or they would not be great men. Your insignificant man leaves his virtues in the shade; he publicly displays his pitiable side, and is despised accordingly. You, for instance, have hidden your titles to greatness and made a display of your worst failings. You openly took an actress for your mistress, lived with her and upon her; you were by no means to blame for this; everybody admitted that both of you were perfectly free to do as you liked; but you ran full tilt against the ideas of the world, and the world has not shown you the consideration that is shown to those who obey the rules of the game. If you had left Coralie to this M. Camusot, if you had hidden your relations with her, you might have married Mme. de Bargeton; you would now be prefect of Angoulême and Marquis de Rubempré.
“Change your tactics, bring your good looks, your charm, your wit, your poetry to the front. If you indulge in small discreditable courses, let it be within four walls, and you will
