VOLUME V The Roman Embassy continued—Letter to Madame RÉcamier—Dispatch to M. le Comte Portalis—Conclaves—Dispatches to M. le Comte Portalis—Letters to Madame RÉcamier—Dispatch to M. le Comte Portalis—Letters to Madame RÉcamier—Dispatch to M. le Comte Portalis—Letter to Madame RÉcamier—Letter to the Marchese Capponi—Letters to Madame RÉcamier—Letter to M. le Duc de Blacas—Letters to Madame RÉcamier—Dispatch to M. le Comte Portalis—Letter to Monseigneur le Cardinal de Clermont-Tonnerre—Dispatch to M. le Comte Portalis—Letters to Madame RÉcamier—Dispatches to M. le Comte Portalis—FÊte at the Villa Medici for the Grand-duchess Helen—My relations and correspondence with the Bonaparte Family—Dispatch to M. le Comte Portalis—Monte Cavallo—Dispatch to M. le Comte Portalis—Letter to Madame RÉcamier—Presumption—The French in Rome—Walks—My nephew Christian de Chateaubriand—Letter to Madame RÉcamier—I return to Paris—My plans—The King and his disposition—M. Portalis—M. de Martignac—I leave for Rome—The Pyrenees—Adventures—The Polignac Ministry—My consternation—I come back to Paris—Interview with M. de Polignac—I resign my Roman Embassy Sycophancy of the newspapers—M. de Polignac's first colleagues—The Algerian Expedition—Opening of the Session of 1830—The Address—The Chamber is dissolved—New Chamber—I leave for Dieppe—The Ordinances of the 25th of July—I return to Paris—Reflexions on the journey—Letter to Madame RÉcamier—The Revolution of July—M. Baude, M. de Choiseul, M. de SÉmonville, M. de Vitrolles, M. Laffitte, and M. Thiers—I write to the King at Saint-Cloud—His verbal answer—Aristocratic corps—Pillage of the house of the missionaries in the Rue d'Enfer—The Chamber of Deputies—M. de Mortemart—A walk through Paris—General Dubourg—Funeral ceremony—Under the colonnade of the Louvre—The young men carry me back to the House of Peers—Meeting of the Peers The Republicans—The Orleanist—M. Thiers is sent to Neuilly—Convocation of peers at the Grand Refendary's—The letter reaches me too late—Saint-Cloud—Scene between M. le Dauphin and the MarÉchal de Raguse—Neuilly—M. le Duc d'OrlÉans—The Raincy—The Prince comes to Paris—A deputation from the Elective Chamber offers M. le Duc d'OrlÉans the Lieutenant-generalship of the Kingdom—He accepts—Efforts of the Republicans—M. le Duc d'OrlÉans goes to the HÔtel de Ville—The Republicans at the Palais-Royal—The King leaves Saint-Cloud—Madame la Dauphine arrives at Trianon—The Diplomatic Body—Rambouillet—3 August: opening of the Session—Letter from Charles X. to M. le Duc d'OrlÉans—The mob sets out for Rambouillet—Flight of the King—Reflections—The Palais-Royal—Conversations—Last political temptation—M. de Sainte-Aulaire—Last gasp of the Republican Party—The day's work of the 7th of August—Sitting of the House of Peers—My speech—I leave the Palace of the Luxembourg, never to return—My resignations—Charles X. takes ship at Cherbourg-What the Revolution of July will be—Close of my political career PART THE FOURTH 1830-1841 Introduction—Trial of the ministers-Saint-Germain-l'Auxerrois—Pillage of the Archbishop's Palace—My pamphlet on the Restauration et la Monarchie Élective—Études historiques—Letters to Madame RÉcamier—Geneva—Lord Byron—Ferney and Voltaire—Useless journey to Paris—M. Armand Carrel—M. de BÉranger—The Baude and Briqueville proposition for the banishment of the Elder Branch of the Bourbons—Letter to the author of the NÉmÉsis—Conspiracy of the Rue des Prouvaires—Letter to Madame la Duchesse de Berry—Epidemics—The cholera—Madame La Duchesse de Berry's 12,000 francs—General Lamarque's funeral—Madame La Duchesse de Berry lands in Provence and arrives in the VendÉe My arrest—I am transferred from my thieves' cell to Mademoiselle Gisquet's dressing-room—Achille de Harlay—The examining magistrate, M. Desmortiers—My life at M. Gisquet's—I am set at liberty—Letter to M. the Minister of Justice and his reply—I receive an offer of my peer's pension from Charles X.—My reply—Note from Madame la Duchesse de Berry—Letter to BÉranger—I leave Paris—Diary from Paris to Lugano—M. Augustin Thierry—The road over the Saint-Gotthard—The Valley of SchÖllenen—The Devil's Bridge—The Saint-Gotthard—Description of Lugano—The mountains—Excursions round about Lucerne—Clara Wendel—The peasants' prayer—M. Alexandre Dumas—Madame de Colbert—Letter to M. de BÉranger—Zurich—Constance—Madame RÉcamier—Madame la Duchesse de Saint-Leu—Madame de Saint-Leu after reading M. de Chateaubriand's last letter—After reading a note signed "Hortense"—Arenenberg—I return to Geneva—Coppet—The tomb of Madame de StaËl—A walk—Letter to Prince Louis Napoleon—Letters to the Minister of Justice, to the President of the Council, to Madame la Duchesse de Berry—I write my memorial on the captivity of the Princess—Circular to the editors of the newspapers—Extract from the MÉmoire sur la captivitÉ de madame la duchesse de Berry—My trial—Popularity The Infirmerie de Marie-ThÉrÈse—Letter from Madame la Duchesse de Berry from the Citadel of Blaye—Departure from Paris—M. de Talleyrand's calash—Basle—Journal from Paris to Prague, from the 14th to the 24th of May 1833, written in pencil in the carriage, in ink at the inns—The banks of the Rhine—Falls of the Rhine—MÖsskirch—A storm—The Danube—Ulm—Blenheim—Louis XIV.—An Hercynian forest—The Barbarians—Sources of the Danube—Ratisbon—Decrease in social life as one goes farther from France—Religious feelings of the Germans—Arrival at WaldmÜnchen—The Austrian custom-house—I am refused admission into Bohemia—Stay at WaldmÜnchen—Letters to Count Choteck—Anxiety—The Viaticum—The chapel—My room at the inn—Description of WaldmÜnchen—Letter from Count Choteck—The peasant-girl—I leave WaldmÜnchen and enter Bohemia—A pine forest—Conversation with the moon—Pilsen—The high-roads of the North-View of Prague The castle of the Kings of Bohemia—First interview with Charles X.—Monsieur le Dauphin—The Children of France—The Duc and Duchesse de Guiche—The triumvirate—Mademoiselle—Conversation with the King—Dinner and evening at Hradschin—Visits—General Skrzynecki—Dinner at Count Chotek's—Whit Sunday—The Duc de Blacas—Casual observations—Tycho Brahe—Perdita: more casual observations—Bohemia—Slav and neo-Latin literature—I take leave of the King—Adieus—The children's letters to their mother—A Jew—The Saxon servant-girl—What I am leaving in Prague—The Duc de Bordeaux—Madame la Dauphine—Casual observations—Springs—Mineral waters—Historical memories—The Teplitz Valley—Its flora—Last conversation with the Dauphiness—My departure The Royal Ordinances of July 1830 LIST OF ILLUSTRATIONSVOL. VPope Pius VIII THE MEMOIRS OF CHATEAUBRIANDVOLUME VBOOK XIII[1]The Roman Embassy continued—Letter to Madame RÉcamier—Dispatch to M. le Comte Portalis—Conclaves—Dispatches to M. le Comte Portalis—Letters to Madame RÉcamier—Dispatch to M. le Comte Portalis—Letters to Madame RÉcamier—Dispatch to M. le Comte Portalis—Letter to Madame RÉcamier—Letter to the Marchese Capponi—Letters to Madame RÉcamier—Letter to M. le Duc de Blacas—Letters to Madame RÉcamier—Dispatch to M. le Comte Portalis—Letter to Monseigneur le Cardinal de Clermont-Tonnerre—Dispatch to M. le Comte Portalis—Letters to Madame RÉcamier—Dispatches to M. le Comte Portalis—FÊte at the Villa Medici for the Grand-duchess Helen—My relations and correspondence with the Bonaparte Family—Dispatch to M. le Comte Portalis—Monte Cavallo—Dispatch to M. le Comte Portalis—Letter to Madame RÉcamier—Presumption—The French in Rome—Walks—My nephew Christian de Chateaubriand—Letter to Madame RÉcamier—I return to Paris—My plans—The King and his disposition—M. Portalis—M. de Martignac—I leave for Rome—The Pyrenees—Adventures—The Polignac Ministry—My consternation—I come back to Paris—Interview with M. de Polignac—I resign my Roman Embassy. Rome, 17 February 1829. Before passing to important matters, I will recall a few facts. On the decease of the Sovereign Pontiff, the government of the Roman States falls into the hands of the three cardinals heads of the respective orders, deacon, priest and bishop, and of the Cardinal Camerlingo. The custom is for the ambassadors to go to compliment, in a speech, the Congregation of Cardinals who meet before the opening of the conclave at St. Peter's. His Holiness' corpse, after first lying in state in the Sistine Chapel, was carried on Friday last, the 13th of February, to the Chapel of the Blessed Sacrament at St. Peter's; it remained there till Sunday the 15th. Then it was laid in the monument which contained the ashes of Pius VII., and the latter were lowered into the subterranean church.
Dispatch to Portalis.
Candidates for the Papacy.
Reasons against interference.
As the Conclave is about to open, I will rapidly trace the history of that great law of election, which already counts eighteen hundred years' duration. Where do the Popes come from? How have they been elected from century to century? At the moment when liberty, equality and the Republic were completely expiring, about the time of Augustus, was born at Bethlehem the universal Tribune of the peoples, the great Representative on earth of equality, liberty and the Republic, Christ, who, after planting the Cross to serve as a boundary to two worlds, after allowing Himself to be nailed to that Cross, after dying on it, the Symbol, Victim and Redeemer of human sufferings, handed down His power to His Chief Apostle. From Adam to Jesus Christ, we have society with slaves, with inequality of men among themselves; from Jesus Christ to our time, we have society with equality of men among themselves, social equality of man and woman, we have society without slaves, or, at least, without the principle of slavery. The history of modern society commences at the foot and on this side of the Cross. The early Popes. Peter[18] Bishop of Rome inaugurated the Papacy: tribune-dictators successively elected by the people, and most part of the time chosen from among the humblest classes of the people, the Popes held their temporal power from the democratic order, from that new society of brothers which Jesus of Nazareth had come to found, Jesus, the workman, the maker of yokes and ploughs, born of a woman according to the flesh, and yet God and Son of God, as His works prove. The Popes had the mission to avenge and maintain the rights of man; the heads of public opinion, all feeble though they were, they obtained the strength to dethrone kings with a word and an idea: for a soldier they had but a plebeian, his head protected by a cowl, his hand armed with a cross. The Papacy, marching at the head of civilization, progressed towards the goal of society. Christian men, in all regions of the globe, gave obedience to a priest whose name was hardly known to them, because that priest was the personification of a fundamental truth; he represented in Europe the political independence which was almost everywhere destroyed; in the Gothic world he was the defender of the popular liberties, as in the modern world he became the restorer of science, letters and the arts. The people enrolled itself among his troops in the habit of a mendicant friar. The quarrel between the Empire and the priesthood is the struggle of the two social principles of the middle ages, power and liberty. The Popes, favouring the Guelphs, declared themselves for the governments of the peoples; the Emperors, adopting the Ghibellines, urged the government of the nobles: these were precisely the parts played by the Athenians and Spartans in Greece. Therefore, when the Popes took side with the kings, when they turned themselves into Ghibellines, they lost their power, because they were disengaging themselves from their natural principle, and, for an opposite and yet analogous reason, the monks have seen their authority decrease, when political liberty has returned directly to the peoples, because the peoples have no longer needed to be replaced by the monks, their representatives. Those thrones declared vacant and delivered to the first occupant in the middle ages; those emperors who came on their knees to implore a pontiff's forgiveness; those kingdoms laid under an interdict; an entire nation deprived of worship by a magic word; those anathematized sovereigns, abandoned not only by their subjects, but also by their servants and kindred; those princes avoided like lepers, separated from the mortal race while waiting to be cut off from the eternal race; the food they had tasted, the objects they had touched passed through the flames as things sullied: all this was but the forceful effect of popular sovereignty delegated to and wielded by religion. The oldest electoral law in the world is the law by virtue of which the pontifical power has been handed down from St. Peter to the priest who wears the tiara to-day: from that priest you go back from pope to pope till you come to saints who touch Christ; at the first link of the pontifical chain stands a God. The bishops were elected by the general assembly of the faithful; from the time of Tertullian[19], the Bishop of Rome was named the Bishop of Bishops. The clergy, forming part of the people, concurred in the election. As passions exist everywhere, as they debase the fairest institutions and the most virtuous characters, in the measure that the papal power increased, it attempted more, and human rivalries produced great disorders. In Pagan Rome, similar troubles had broken out on the occasion of the election of the Tribunes: of the two Gracchi, one[20] was flung into the Tiber, the other[21] stabbed by a slave in a wood consecrated to the Furies. The nomination of Pope Damasus[22], in 366, led to an affray attended by bloodshed: one hundred and thirty-seven people succumbed in the Sicinian Basilica, known to-day as Santa Maria Maggiore. History of their election. We find St. Gregory[23] elected Pope by the Clergy, the Senate and the People of Rome. Any Christian could rise to the tiara: Leo IV.[24] was promoted to the Sovereign Pontificate, on the 12th of April 847, to defend Rome against the Saracens, and his ordination deferred until he had given proofs of his courage. The same thing happened to the other bishops: Simplicius[25] ascended the See of Bourges, layman though he were. To this day (which is not generally known) the choice of the Conclave might fall on a layman, even if he were married: his wife would take the veil, and he would receive all the orders together with the papacy. The Greek and Latin Emperors tried to suppress the liberty of the popular papal election; they sometimes usurped it, and often exacted that the election should at least be confirmed by them: a capitulary of Louis the DÉbonnaire[26] restores its primitive liberty to the election of the bishops, which was accomplished according to a treaty of the same time, by "the unanimous consent of the clergy and the people." The dangers of an election proclaimed by the masses of the people or dictated by the emperors made necessary certain changes in the law. There existed, in Rome, priests and deacons known as "cardinals," whether because they served at the horns or corners of the altar, ad cornua altaris, or that the word cardinal is derived from the Latin word cardo, a hinge. Pope Nicholas II.[27], in a council held in Rome in 1059, carried a resolution that the cardinals alone should elect the popes and that the clergy and the people should ratify the election. One hundred and twenty years later, the Lateran Council[28] took away the ratification from the clergy and the people, and made the election valid by a majority of two-thirds of the votes in the assembly of cardinals. But, as this canon of the Council fixed neither the duration nor the form of this electoral college, it came about that discord was produced among the electors, and there was no provision, in the new modification of the law, to put an end to that discord. In 1268, after the death of Clement IV.[29], the cardinals who had met at Viterbo were unable to come to an agreement, and the Holy See remained vacant for two years. The Podesta and the people were obliged to lock up the cardinals in their palace, and even, it is said, to unroof that palace in order to compel the electors to make a choice. At last Gregory X.[30] came out of the ballot, and thereupon, to remedy this abuse in future, established the Conclave, cum clave, with or under key; he regulated the internal dispositions of the Conclave in much the same manner as they exist to-day: separate cells, a common room for the balloting, walled-up outer windows, from one of which the election is proclaimed, by demolishing the plaster with which it is sealed, and so on. The Council held at Lyons in 1274 confirms and improves these arrangements. Nevertheless, one article of this rule has fallen into disuse: that in which it was laid down that, if the choice of a pope were not made in three days of confinement, during five days after those three days the cardinals should have only one dish at their meals, and that, after that, they should have only bread, wine and water until the Sovereign Pontiff was elected. To-day the duration of a conclave is no longer limited, nor are the cardinals now punished in their diet, like naughty children. Their dinner, placed in baskets, carried on barrows, is brought to them from the outside, accompanied by lackeys in livery; a dapifer follows the convoy, sword at side, and drawn by caparisoned horses in the emblazoned coach of the cardinal recluse. On reaching the conclave tower, the chickens are drawn, the pies examined, the oranges cut into quarters, the corks of the bottles cut up, lest some paper should be concealed inside. These old customs, some childish, others ridiculous, have their drawbacks. If the dinner be sumptuous, the poor man starving of hunger who sees it go by makes his comparison and murmurs. If it be mean, by another infirmity of human nature, the pauper laughs at it and despises the Roman purple. It would be a good thing to abolish this usage, which is no longer in keeping with our present customs; Christianity has gone back to its source; it has returned to the time of the Lord's Supper and the love-feasts, and Christ alone should to-day preside over those banquets. Intrigues of the Conclaves. The intrigues of the conclaves are famous; some of them had baneful results. During the Western Schism, different popes and anti-popes were seen to curse and excommunicate one another from the top of the ruined walls of Rome. The schism seemed on the point of extinction, when Pedro de Luna[31] revived it, in 1394, through an intrigue of the conclave at Avignon. Alexander VI.[32], in 1492, bought the votes of twenty-two cardinals, who prostituted the tiara to him, leaving memories of Lucrezia[33] behind him. Sixtus V. had no intrigue in the conclave except with his crutches, and when he was Pope his genius no longer had need of those supports. I have seen in a Roman villa a portrait of Sixtus V.'s sister, a woman of the people, whom the terrible pontiff, in all his plebeian pride, pleased himself by having painted: "The first arms of our house," he said to this sister, "are rags[34]." That was still the time at which some sovereigns dictated orders to the Sacred College. Philip II. used to have notes passed into the conclave, saying: "Su Magestad no quiere que N. sea Papa; quiere que N. to tenga." From that period, the intrigues of the conclave are scarcely more than agitations without general results. Nevertheless, Du Perron[35] and d'Ossat obtained the reconciliation of Henry IV. with the Holy See, which was a great event. The Ambassades of Du Perron are greatly inferior to the Letters of d'Ossat. Before then, Du Bellay was at one time on the point of preventing the schism of Henry VIII.[36] Having obtained from that tyrant, before his separation from the Church, that he should submit to the judgment of the Holy See, he arrived in Rome at the moment when the condemnation of Henry VIII. was about to be pronounced. He obtained a delay to send a man of trust to England; the bad roads retarded the reply. The partisans of Charles V. caused the sentence to be pronounced, and the bearer of the powers of Henry VIII. arrived two days later. The delay of a message made England Protestant and changed the political face of Europe. The destinies of the world depend on no more potent causes: a too capacious goblet emptied at Babylon caused Alexander to disappear. Next comes to Rome, in the time of Olimpia[37], the Cardinal de Retz, who, in the conclave held after the death of Innocent X.[38], enlisted in the "flying squadron," the name given to ten independent cardinals; they carried with them "Sacchetti," who was "only good to paint," in order to pass Alexander VII.[39], savio col silenzio, who, as Pope, showed himself to be nothing much. |