The Memoirs of Victor Hugo. Victor Hugo
the Romancero!”
I replied:
“And they deride Shakespeare!”
Thirteen years later chance took me to Rheims again.
It was on August 28, 1838. It will be seen further on why this date impressed itself on my memory.
I was returning from Vouziers, and seeing the two towers of Rheims in the distance, was seized with a desire to visit the cathedral again. I therefore went to Rheims.
On arriving in the cathedral square I saw a gun drawn up near the portal and beside it gunners with lighted fuses in their hands. As I had seen artillery there on May 27, 1825, I supposed it was customary to keep a cannon in the square, and paid little attention to it. I passed on and entered the church.
A beadle in violet sleeves, a sort of priest, took me in charge and conducted me all over the church. The stones were dark, the statues dismal, the altar mysterious. No lamps competed with the sun. The latter threw upon the sepulchral stones in the pavement the long white silhouettes of the windows, which through the melancholy obscurity of the rest of the church looked like phantoms lying upon these tombs. No one was in the church. Not a whisper, not a footfall could be heard.
This solitude saddened the heart and enraptured the soul. There were in it abandonment, neglect, oblivion, exile, and sublimity. Gone the whirl of 1825. The church had resumed its dignity and its calmness. Not a piece of finery, not a vestment, not anything. It was bare and beautiful. The lofty vault no longer supported a canopy. Ceremonies of the palace arc not suited to these severe places; a coronation ceremony is merely tolerated; these noble ruins are not made to be courtiers. To rid it of the throne and withdraw the king from the presence of God increases the majesty of a temple. Louis XIV. hides Jehovah from sight.
Withdraw the priest as well. All that eclipsed it having been taken away, you will see the light of day direct. Orisons, rites, bibles, formulas, refract and decompose the sacred light. A dogma is a dark chamber. Through a religion you see the solar spectre of God, but not God. Desuetude and crumbling enhance the grandeur of a temple. As human religion retires from this mysterious and jealous edifice, divine religion enters it. Let solitude reign in it and you will feel heaven there. A sanctuary deserted and in ruins, like Jumièges, like St. Bertin, like Villers, like Holyrood, like Montrose Abbey, like the temple of Paestum, like the hypogeum of Thebes, becomes almost an element, and possesses the virginal and religious grandeur of a savannah or of a forest. There something of the real Presence is to be found.
Such places are truly holy; man has meditated and communed with himself therein. What they contained of truth has remained and become greater. The à-peu-prês has no longer any voice. Extinct dogmas have not left their ashes; the prayer of the past has left its perfume. There is something of the absolute in prayer, and because of this, that which was a synagogue, that which was a mosque, that which was a pagoda, is venerable. A stone on which that great anxiety that is called prayer has left its impress is never treated with ridicule by the thinker. The trace left by those who have bowed down before the infinite is always imposing.
In strolling about the cathedral I had climbed to the triforium, then under the arched buttresses, then to the top of the edifice. The timber-work under the pointed roof is admirable; but less remarkable than the “forest” of Amiens. It is of chestnut-wood.
These cathedral attics are of grim appearance. One could almost lose one’s self in the labyrinths of rafters, squares, traverse beams, superposed joists, traves, architraves, girders, madriers, and tangled lines and curves. One might imagine one’s self to be in the skeleton of Babel. The place is as bare as a garret and as wild as a cavern. The wind whistles mournfully through it. Rats are at home there. The spiders, driven from the timber by the odour of chestnut, make their home in the stone of the basement where the church ends and the roof begins, and low down in the obscurity spin their webs in which you catch your face. One respires a mysterious dust, and the centuries seem to mingle with one’s breath. The dust of churches is not like the dust of houses; it reminds one of the tomb, it is composed of ashes.
The flooring of these colossal garrets has crevices in it through which one can look down into the abysm, the church, below. In the corners that one cannot explore are pools of shadow, as it were. Birds of prey enter through one window and go out through the other. Lightning is also familiar with these high, mysterious regions. Sometimes it ventures too near, and then it causes the conflagration of Rouen, of Chartres, or of St. Paul’s, London.
My guide the beadle preceded me. He looked at the dung on the floor, and tossed his head. He knew the bird by its manure, and growled between his teeth:
“This is a rook; this is a hawk; this is an owl.”
“You ought to study the human heart,” said I.
A frightened bat flew before us.
While walking almost at hazard, following this bat, looking at this manure of the birds, respiring this dust, in this obscurity among the cobwebs and scampering rats, we came to a dark corner in which, on a big wheelbarrow, I could just distinguish a long package tied with string and that looked like a piece of rolled up cloth.
“What is that?” I asked the beadle.
“That,” said he, “is Charles X.‘s coronation carpet.”
I stood gazing at the thing, and as I did so – I am telling truthfully what occurred – there was a deafening report that sounded like a thunder-clap, only it came from below. It shook the timber-work and echoed and re-echoed through the church. It was succeeded by a second roar, then a third, at regular intervals. I recognised the thunder of the cannon, and remembered the gun I had seen in the square.
I turned to my guide:
“What is that noise?”
“The telegraph has been at work and the cannon has been fired.”
“What does it mean?” I continued.
“It means,” said the beadle, “that a grandson has just been born to Louis Philippe.”
The cannon announced the birth of the Count de Paris.
These are my recollections of Rheims.
RECOUNTED BY EYE-WITNESSES
I. THE EXECUTION OF LOUIS XVI
There were certain characteristic details connected with the execution of Louis XVI. that are not recorded in history. They were recounted to me by an eye-witness1 and are here published for the first time.
The scaffold was not, as is generally believed, erected in the very centre of the Place, on the spot where the obelisk now stands, but on a spot which the decree of the Provisional Executive Council designates in these precise terms: “between the pied d’estal and the Champs-Elysées.”
What was this pedestal? Present generations who have seen so many things happen, so many statues crumble and so many pedestals overthrown do not quite know what meaning to give to this very vague designation, and would be embarrassed to tell for what monument the mysterious stone which the Executive Council of the Revolution laconically calls the “pied d’estal” served as a base. This stone had borne the statue of Louis XV.
Let it be noted en passant that this strange Place which had been called successively the Place Louis XV., Place de la Revolution, Place de la Concorde, Place Louis XVI., Place du Garde-Meuble and Place des Champs-Elysées, and which could not retain any name, could not keep any monument either. It has had the statue of Louis XV., which disappeared; an expiatory fountain which was to have laved the bloody centre of the Place was projected, but not even the first stone was laid; a rough model of a monument to the Charter was made: we have never seen anything but the socle of this monument. Just when a bronze figure representing the Charter of 1814 was about to be erected, the Revolution of July arrived with the Charter of 1830. The pedestal of Louis XVIII. vanished, as fell the pedestal of Louis XV. Now on this same spot we have placed the obelisk of Sesostris. It required thirty centuries for the great Desert to engulf half of it; how many years will the Place de la Revolution require to swallow it up altogether?
In
This eye witness was one Leboucher, who arrived in Paris from Bourges in December, 1792, and was present at the execution of Louis XVI. In 1840 he recounted to Victor Hugo most of these details which, as can easily be imagined, had impressed themselves deeply upon his mind.