FAITH AND AFFLICTION

CHAPTER I

Providence brings to maturity men, things, and events, by the single fact of universal life.  To cause the disappearance of an old world it is sufficient that civilization, ascending majestically towards its solstice, should shine upon old institutions, upon old prejudices, upon old laws, and upon old customs.  This radiation burns and devours the past.  Civilization enlightens, this is the visible fact; and at the same time it consumes, this is the mysterious fact.  Under its influence, gradually and without a shock, that which should decline declines, and what should grow old grows old; wrinkles appear upon things condemned, on castes, on codes, on institutions, and on religions.  This work of decrepitude is, in some sort, self-acting.  A fruitful decrepitude, under which germinates the new life.  Little by little the ruin progresses; deep crevices, which are not visible, ramify in the darkness, and internally reduce to powder the venerable structure, which still appears a solid mass without; and suddenly, some fine day, this ancient ensemble of worm-eaten things, of which decaying societies are composed, becomes shapeless, the nails come out, the structure becomes disjointed, and overhangs.  Then it no longer has any solidity.  Let one of those giants peculiar to revolutions appear; let him raise his hand, and all is said.  There was a moment in history when a nudge of Danton’s elbow would have shaken all Europe to its foundations.

The year 1848 was such a moment.  Ancient Europe, feudal, papal, and monarchical, replastered so disastrously for France, in 1815, tottered.  But there was no Danton.  The crash did not take place.

It has often been said, in the commonplace phraseology used on similar occasions, that 1848 opened a gulf.  Not at all.  The corpse of the past lay upon Europe; it lies there still at this moment.  The year 1848 opened a grave wherein to throw that corpse.  It is this grave that has been taken for a gulf.

In 1848 all that still held to the past, all that still survived of the body, had a close view of this grave.  Not only the kings upon their thrones, the cardinals under their hats, the judges in the shadow of their guillotines, the captains on their war-horses, were thrown into commotion; but he who had any interest whatever in what was about to disappear; he who was cultivating for his own profit a social fiction, and had an abuse to let out on hire; he who was guardian of some falsehood, doorkeeper of some prejudice, or farmer of some superstition; he who was taking advantage of another, or dealing in usury, oppression and falsehood; he who sold by false weights, from those who falsify a balance to those who falsify the Bible; from the cheating merchant to the cheating priest; from those who manipulate figures to those who traffic in miracles, ­all, from the Jew banker who feels that he is more or less Catholic, to the bishop who becomes more or less of a Jew, ­all the men of the past inclined their heads towards one another and trembled.

This grave, which was gaping, and into which had nearly fallen all the fictions ­their treasure ­which have weighed upon men for so many ages, they resolved to fill up.  They determined to wall it up, to pile rocks and stones upon it, and to erect upon the pile a gibbet, and to hang upon this gibbet, all bleeding and dejected, that mighty culprit, Truth.

They determined, once for all, to make an end of the spirit of freedom and emancipation, and to drive back and repress for ever the upward tendency of mankind.

The enterprise was formidable.  What the nature of it was we have already indicated, more than once, in this book and elsewhere.

To undo the labour of twenty generations; to kill in the nineteenth century, by strangulation, three centuries, the sixteenth, the seventeenth, and the eighteenth, that is to say, Luther, Descartes, and Voltaire, religious scrutiny, philosophical scrutiny, universal scrutiny; to crush throughout all Europe this immense vegetation of free thought, here a tender blade, there a sturdy oak; to marry the knout and the holy-water-sprinkler; to put more of Spain in the South, and more of Russia in the North; to resuscitate all they could of the Inquisition, and to stifle all they could of intelligence; to stultify youth, in other words to brutalize the future; to make the world a witness of the auto-da-fe of ideas; to throw down the tribune, to suppress the newspaper, the placard, the book, the spoken word, the cry, the whisper, the breath; to make silence; to pursue thought into the case of the printer, into the composing-stick, into the leaden type, into the stereotype, into the lithograph, into the drawing, upon the stage, into the street-show, into the mouth of the actor, into the copy-book of the schoolmaster, into the hawker’s pack; to hold out to each man, for faith, for law, for aim in life, and for God, his selfish interest; to say to nations:  “Eat and think no more;” to take man from the brain, and put him in the belly; to extinguish individual initiative, local life, national impulse, all those deep-rooted instincts which impel man to that which is right; to annihilate that ego of nations which is called the fatherland; to destroy nationality among partitioned and dismembered peoples, constitutions in constitutional states, the republic in France, and liberty everywhere; to plant the foot everywhere upon human effort.

In one word, to close that abyss which is called Progress.

Such was the plan, vast, enormous, European, which no one conceived, for not one of those men of the old world had had genius for it, but which all followed.  As for the plan in itself, as for that all-embracing idea of universal repression, whence came it? who could tell?  It was seen in the air.  It appeared in the past.  It enlightened certain souls, it pointed to certain routes.  It was a gleam issuing from the tomb of Machiavelii.

At certain moments of human history, from the things which are plotted and the things which are done, it would seem that all the old demons of humanity, Louis XI, Philip II, Catherine de Medicis, the Duke of Alva, Torquemada, are somewhere or other in a corner, seated around a table, and taking counsel together.

We look, we search, and instead of the colossi, we find abortions.  Where we expected to see the Duke of Alva, we find Schwartzenberg; where we expected to see Torquemada we find Veuillot.  The old European despotism continues its march, with these little men, and goes on and on; it resembles the Czar Peter when travelling: ­“We relay with what we can find,” he wrote; “when we had no more Tartar horses, we took donkeys.”  To attain this object, the repression of everything and everybody, it was necessary to pursue an obscure, tortuous, rugged, difficult path; they pursued it.  Some of those who entered it, knew what they were doing.

Parties are kept alive by watchwords; those men, those ringleaders, whom 1848 frightened and assembled, had, as we have said above, adopted theirs:  religion, family, property.  With that commonplace adroitness which suffices when one speaks to fear, they exploited certain obscure aspects of what was called socialism.  It was a question of “saving religion, property, and the family.” ­“Save the flag!” they exclaimed.  The vulgar herd of terrified selfish interests threw themselves into the current.

They coalesced, they made a stand, they formed in mass.  They had a crowd around them.  This crowd was composed of diverse elements.  The landed proprietor entered it because his rents had fallen; the peasant, because he had paid the forty-five centimes; he who did not believe in God thought it necessary to save religion, because he had been forced to sell his horses.  They extracted from this crowd the force it contained, and made use of it.  They made everything contribute to repression:  the law, despotism, the assemblies, the tribune, the jury, the magistracy, the police; in Lombardy the sabre, at Naples the convict prison, in Hungary the gibbet.  To remuzzle men’s intellects, to replace the fetters on men’s minds, these runaway slaves, to prevent the past from disappearing, to prevent the future from being born, to remain kings, powerful, privileged and happy, all means were good, all just, all legitimate.  For the exigencies of the struggle, they manufactured and spread throughout the world a sort of ambuscade-morality against liberty, which Ferdinand put in action at Palermo, Antonelli at Rome, Schwartzenberg at Milan and at Pesth, and later, at Paris, those wolves of state, the men of December.

There was a nation among the nations, which was a sort of elder brother in this family of the oppressed, a prophet in the human tribe.  This nation took the initiative of the whole human movement.  It went on, saying, “Come!” and the rest followed.  As a complement to the fraternity of men, in the Gospel, it taught the fraternity of nations.  It spoke by the voice of its writers, of its poets, of its philosophers, of its orators, as by a single mouth, and its words flew to the extremities of the earth, to rest, like tongues of fire, upon the brow of all nations.  It presided over the communion of intellects.  It multiplied the bread of life to those who were wandering in the desert.  One day it was enveloped in a tempest; it marched over the abyss, and said to the frightened nations:  “Why are you afraid?” The wave of the revolutions it had excited subsided under its footsteps, and, far from engulfing it, increased its glory.  The suffering, infirm, and diseased nations pressed around it; one was limping, for the chain of the Inquisition, riveted to its foot for three centuries, had lamed it; to this one it said, “Walk!” and it walked.  Another was blind, the old Roman papistry had filled its eyes with mist and darkness; to this one it said, “Receive thy sight!” it opened its eyes and saw.  “Throw away your crutches, that is to say, your prejudices,” it said; “throw away your bandages, that is to say, your superstitions; stand upright, raise your head, look at the sky, look at God.  The future is yours.  O nations! you have a leprosy, ignorance; you have a plague, fanaticism; there is not one of you but is afflicted with that frightful malady called a despot; go, march, break the bonds of evil; I deliver you, I cure you!” Throughout the earth a grateful clamour arose among the nations which these words made sound and strong.  One day it accosted dead Poland; it raised its finger, and exclaimed, “Arise!” and dead Poland arose.

This nation, the men of the past, whose fall it announced, dreaded and hated.  By dint of stratagem, of tortuous patience, and of audacity, they ended by seizing it, and succeeded in throttling it.

For three years and more, the world has witnessed a tremendous agony and a frightful spectacle.  For three years and more, the men of the past, the scribes, the Pharisees, the publicans, the princes of the priests, have crucified, in presence of the human race, the Christ of nations, the French people.  Some furnished the cross, others the nails, others the hammer.  Falloux placed upon its forehead the crown of thorns.  Montalembert placed upon its mouth the sponge, dipped in gall and vinegar.  Louis Bonaparte is the miserable soldier who struck his lance into its side, and caused it to utter the supreme cry:  Eli!  Eli!  Lama Sabachthani!

Now it is all over.  The French nation is dead.  The great tomb is about to open.

For three days!

CHAPTER II

Let us have faith.

No, let us not be cast down.  To despair is to desert.

Let us look to the future.

The future, ­no one knows what tempests still separate us from port, but the port, the distant and radiant port, is in sight; the future, we repeat, is the republic for all men; let us add, the future is peace with all men.

Let us not fall into the vulgar error, which is to curse and to dishonour the age in which we live.  Erasmus called the sixteenth century “the excrement of the ages,” fex temporum.  Bossuet thus qualified the seventeenth century:  “A wicked and paltry age.”  Rousseau branded the eighteenth century, in these terms:  “This great rottenness amidst which we live.”  Posterity has proved these illustrious men in the wrong.  It has said to Erasmus:  “The sixteenth century was great;” it has said to Bossuet:  “The seventeenth century was great;” it has said to Rousseau:  “The eighteenth century was great.”

Even had the infamy of those ages been actual, those great men would have been wrong to complain.  The man who thinks should accept simply and calmly the surroundings in which Providence has placed him.  The splendour of human intelligence, the loftiness of genius, shine no less by contrast than by harmony with the age.  The stoic and profound philosopher is not diminished by an external debasement.  Virgil, Petrarch, Racine are great in their purple; Job is still greater on his dunghill.

But we can say, we men of the nineteenth century, that the nineteenth century is not the dunghill.  However deep the shame of the present, whatever blows we receive from the fluctuation of events, whatever the apparent desertion or the momentary lethargy of mental vigour, none of us, democrats, will repudiate the magnificent epoch in which we live, the virile age of mankind.

Let us proclaim it aloud, let us proclaim it in our fall and in our defeat, this is the greatest of all ages! and do you know the reason why? because it is the mildest.  This age, the immediate issue, the firstborn offspring, of the French Revolution, frees the slave in America, raises from his degradation the pariah in Asia, abolishes the suttee in India, and extinguishes in Europe the last brands of the stake, civilizes Turkey, carries the Gospel into the domain of the Koran, dignifies woman, subordinates the right of the strongest to that of the most just, suppresses pirates, mitigates sentences, makes the galleys healthy, throws the red-hot iron into the sewer, condemns the penalty of death, removes the ball and chain from the leg of the convict, abolishes torture, degrades and brands war, stifles Dukes of Alva and Charles the Ninths, and extracts the claws of tyrants.

This age proclaims the sovereignty of the citizen, and the inviolability of life; it crowns the people, and consecrates man.

In art, it possesses all varieties of genius, ­writers, orators, poets, historians, publicists, philosophers, painters, sculptors, musicians; majesty, grace, power, force, splendour, colour, form, style; it renews its strength in the real and in the ideal, and bears in its hand the two thunderbolts, the true and the beautiful.  In science it accomplishes unheard-of miracles; it makes of cotton saltpetre, of steam a horse, of the voltaic battery a workman, of the electric fluid a messenger, of the sun a painter; it waters itself with subterranean streams, pending the time when it shall warm itself with the central fire; it opens upon the two infinités those two windows, the telescope upon the infinitely great, the microscope upon the infinitely little, and it finds stars in the first abyss, and insects in the second, which prove to it the existence of God.  It annihilates time, it annihilates space, it annihilates suffering; it writes a letter from Paris to London, and has an answer in ten minutes; it cuts off a man’s leg, the man sings and smiles.

It has now only to realize ­and it has nearly done it ­a progress which is nothing compared to the miracles it has already wrought; it has only to find the means of directing through a mass of air a bubble of lighter air; it has already obtained the bubble of air, and keeps it imprisoned; it has now only to find the impulsive force, only to cause a vacuum before the balloon, for instance, only to burn the air before the aerostat, as the rocket does before itself; it has only to solve this problem in some way or other; and it will solve it, and do you know what will happen then?  At that instant frontiers will vanish, all barriers will be swept away; everything that constitutes a Chinese wall round thought, round commerce, round industry, round nationalities, round progress, will crumble; in spite of censorships, in spite of index expurgatorius, it will rain books and journals upon every country under the sun; Voltaire, Diderot, Rousseau, will fall like hail upon Rome, Naples, Vienna, St. Petersburg; the human word is manna, and the serf will gather it in the furrows; fanaticism will die, oppression will be impossible; man dragged himself along the ground, ­he will escape; civilization changes itself into a flock of birds, and flies away, and whirls about and alights joyously at the same moment upon every point of the globe.  Lo! yonder it passes; aim your cannons, old despotisms, it disdains you; you are only the bullet, it is the lightning; no more hatreds, no more mutually devouring interests, no more wars; a sort of new life, composed of concord and light, pervades and soothes the world; the fraternity of nations soars through space, and holds communion in the eternal azure; men mingle in the skies.

While we await this final progress, let us consider the point to which this age had brought civilization.

Formerly there was a world in which people walked slowly, with bent back, and eyes cast down; in which the Comte de Gouvon was served at table by Jean-Jacques; in which the Chevalier de Rohan belaboured Voltaire with a stick; in which Daniel Defoe was placed in the pillory; in which a city like Dijon was separated from a city like Paris by the necessity of making one’s will, by robbers at every corner, and ten days by stage; in which a book was a sort of infamy and filth which the hangman burned upon the steps of the Palais de Justice; in which superstition and ferocity shook hands; in which the Pope said to the Emperor:  “Jungamus dexteras, gladium gladio copulemus;” in which one met at every step crosses hung with amulets, and gibbets hung with men; in which there were heretics, Jews, and lepers; in which houses had battlements and loop-holes; in which streets were closed with a chain, rivers with a chain, and even camps with a chain (as at the battle of Tolosa), cities with walls, kingdoms with prohibitions and penalties; in which, with the exception of force and authority, which stuck tightly together, everything was penned up, distributed, divided, cut into fragments, hated and hating, scattered and dead; men were as dust, power a solid block.  But now we have a world in which everything is alive, united, combined, coupled, mingled together; a world in which thought, commerce, and industry reign; in which politics, more and more firmly fixed, tends to an intimate union with science; a world in which the last scaffolds and the last cannon are hastening to cut off their last heads and to vomit forth their last shells; a world in which light increases every instant; a world in which distance has disappeared, in which Constantinople is nearer to Paris than Lyons was a hundred years ago, in which Europe and America pulsate with the same heart-throb; a world all circulation and all love, of which France is the brain, the railroads the arteries, and the electric wires the fibres.  Do you not see that simply to set forth such a state of affairs is to explain, to demonstrate, and to solve everything?  Do you not feel that the old world had an aged soul, tyranny, and that into the new world is about to descend, necessarily, irresistibly, and divinely, a youthful soul, liberty?

This was the work that the nineteenth century had done among men, and was continuing in glorious, fashion to do, ­that century of sterility, that century of domination, that century of decadence, that century of degradation, as it is called by the pedants, the rhetoricians, the imbéciles, and all that filthy brood of bigots, of knaves, and of sharpers, who sanctimoniously slaver gall upon glory, who assert that Pascal was a madman, Voltaire a coxcomb, and Rousseau a brute, and whose triumph it would be to put a fool’s-cap upon the human race.

You speak of the Lower Empire; are you serious?  Had the Lower Empire behind it John Huss, Luther, Cervantes, Shakespere, Pascal, Moliere, Voltaire, Montesquieu, Rousseau, and Mirabeau?  Had the Lower Empire behind it the taking of the Bastile, the Federation, Danton, Robespierre, the Convention?  Did the Lower Empire possess America?  Had the Lower Empire universal suffrage?  Had the Lower Empire those two ideas, country and humanity:  country which enlarges the heart, humanity which expands the horizon?  Do you know that, under the Lower Empire, Constantinople fell in ruins, and finally had only thirty thousand inhabitants?  Has Paris fallen so low?  Because you have witnessed the success of a pretorian coup de main, you liken yourselves to the Lower Empire!  ’Tis quickly said, and meanly thought.  But reflect, if you can.  Had the Lower Empire the compass, the electric battery, the printing press, the newspaper, the locomotive, the electric telegraph?  So many wings to bear man aloft, which the Lower Empire did not possess!  The nineteenth century soars, where the Lower Empire crawled.  Are you aware of this?  What!  Shall we see once more the Empress Zoe, Roman Argyrio, Nicephorus Logothetes, Michael Calafates?  Nonsense!  Do you imagine that Providence repeats itself so tamely?  Do you believe that God keeps repeating himself?

Let us have faith!  Let us speak with decision!  Self-irony is the beginning of baseness.  It is by speaking with decision that we become good, that we become great.  Yes, the enfranchisement of intellects, and the consequent enfranchisement of nations, this was the sublime task that the nineteenth century was performing in conjunction with France; for the twofold providential work of the time and of men, of maturation and of action, was blended in the common labour, and the great epoch had for its true home the great nation.

O my country! it is at this moment, when I see you bleeding, inanimate, your head hanging, your eyes closed, your mouth open, and no words issuing therefrom, the marks of the whip upon your shoulders, the nails of the executioner’s shoes imprinted upon your body, naked and ashamed, and like a thing deprived of life, an object of hatred, of derision, alas! it is at this moment, my country, that the heart of the exile overflows with love and respect for you!

You lie there motionless.  The minions of despotism and oppression laugh, and enjoy the haughty illusion that you are no longer to be feared.  Fleeting joy!  The peoples that are in the dark forget the past; they see only the present, and despise you.  Forgive them, they know not what they do.  Despise you!  Great Heaven! despise France?  And who are they?  What language do they speak?  What books have they in their hands?  What names do they know by heart?  What is the placard pasted on the walls of their theatres?  What forms do their arts assume, their laws, their manners, their clothing, their pleasures, their fashions?  What is the great date for them, as for us? ’89!  If they take France from out their hearts, what remains to them?  O my people!  Though it be fallen and fallen for ever, is Greece despised?  Is Italy despised?  Is France despised?  Look at those breasts, they are your nurse; look at that womb, it is your mother.

If she sleeps, if she is in a lethargy, silence, and off with your hat.  If she is dead, to your knees!

The exiles are scattered; destiny has blasts which disperse men like a handful of ashes.  Some are in Belgium, in Piedmont, in Switzerland, where they do not enjoy liberty; others are in London, where they have no roof to shelter them.  One, a peasant, has been torn from his native field; another, a soldier, has only a fragment of his sword, which was broken in his hand; another, an artisan, is ignorant of the language of the country, he is without clothes and without shoes, he knows not if he shall eat food to-morrow; another has left behind him a wife and children, a dearly loved group, the object of his labour, and the joy of his life; another has an old mother with grey hairs, who weeps for him; another an old father, who will die without seeing him again; another is a lover, ­he has left behind him some adored being, who will forget him; they raise their heads and they hold out their hands to one another; they smile; there is no nation that does not stand aside with respect as they pass, and contemplate with profound emotion, as one of the noblest spectacles which destiny can offer to men, all those serene consciences, all those broken hearts.

They suffer and are silent; in them the citizen has sacrificed the man; they look with firmness on adversity, they do not cry out even under the pitiless rod of misfortune:  Civis Romanus sum! But at eve, when one dreams, ­when everything in the strange city of the stranger is involved in melancholy, for what seems cold by day becomes funereal in twilight, ­but at night, when sleep does not close one’s eyes, hearts the most stoical open to mourning and dejection.  Where are the little ones? who will give them bread? who will give them their father’s kiss? where is the wife? where is the mother? where is the brother? where are they all?  And the songs which at eventide they used to hear, in their native tongue, where are they? where is the wood, the tree, the forest path, the roof filled with nests, the church tower surrounded by tombs?  Where is the street, the faubourg, the lamp burning bright before the door, the friends, the workshop, the trade, the customary toil?  And the furniture put up for sale, the auction invading the domestic sanctuary!  Oh! these eternal adieux!  Destroyed, dead, thrown to the four winds, that moral existence which is called the family hearth, and which is composed not only of loving converse, of caresses and embraces, but of hours, of habits, of friendly visits, of joyous laughter, of the pressure of the hand, of the view from certain windows, of the position of certain furniture, of the arm-chair where the grandsire used to sit, of the carpet on which the first-born used to play!  Flown away for ever are those objects which bore the imprint of one’s daily life!  Vanished are the visible forms of one’s souvenirs!  There are in grief private and secret recesses, where the most lofty courage bends.  The Roman orator put forth his head without flinching to the knife of the centurion Leñas, but he wept when he thought of his house demolished by Clodius.

The exiles are silent, or, if they complain, it is only among themselves.  As they know one another, and are doubly brothers, having the same fatherland and sharing the same proscription, they tell one another their sufferings.  He who has money shares it with those who have none, he who has firmness imparts it to those who lack it.  They exchange recollections, aspirations, hopes.  They turn, their arms extended in the darkness towards those they have left behind.  Oh! how happy they who think no more of us!  Every man suffers and at times waxes wroth.  The names of all the executioners are engraven in the memory of all.  Each has something to curse, ­Mazas, the hulk, the dungeon, the informer who betrayed, the spy who watched, the gendarme who arrested him, Lambessa, where one has a friend, Cayenne, where one has a brother; but there is one thing that is blessed by all, and that is thou, France!

Oh! a complaint, a word against thee, France!  No! no! one’s country is never so deeply fixed in the heart as when one is torn from it by exile.

They will do their whole duty, with a tranquil brow and unshaken perseverance.  Never to see thee again is their sorrow, never to forget thee their joy.

Ah, what grief!  And after eight months it is in vain that we say to ourselves that these things are so; it is in vain that we look around us and see the spire of Saint-Michael’s instead of the Pantheon, and Saint-Gudule instead of Notre-Dame, ­we cannot believe it.

It is, however, true, it cannot be denied, we must admit it, we must acknowledge it, even though we expire of humiliation and despair, ­that which is lying there, on the ground, is the nineteenth century, is France!

And it is this Bonaparte who has caused all this ruin!

And it is in the very centre of the greatest nation upon earth! it is in the midst of the greatest century of all history, that this man has suddenly risen and has triumphed!  To seize upon France as his prey, great Heaven!  What the lion would not dare to do, the ape has done! what the eagle would have dreaded to seize in his talons, the parrot has taken in his claws!  What!  Louis XI failed!  Richelieu destroyed himself in the attempt!  Even Napoleon was unequal to it!  In a single day, between night and morning, the absurd became the possible!  All that was axiomatic has become chimerical.  All that was false has become living fact.  What! the most brilliant concourse of men! the most magnificent movements of ideas! the most formidable sequence of events! a thing that no Titian could have controlled, that no Hercules could have turned aside, ­the human flood in full course, the French wave sweeping onward, civilization, progress, intelligence, revolution, liberty, ­he stopped it all one fine morning, stopped it short, he, this mask, this dwarf, this aborted Tiberius, this nothing!

God was advancing.  Louis Bonaparte, his plume on his head, blocked his path and said to God:  “Thou shalt go no farther!”

God halted.

And you fancy that this is so! and you imagine that this plebiscite exists, that this constitution of some day or other in January exists, that this Senate exists, that this Council of State and this Corps Legislatif exist!  You fancy that there is a lackey who is called Rouher, a valet who is called Troplong, a eunuch who is called Baroche, and a sultan, a pacha, a master who is called Louis Bonaparte!  You do not see, then, that all this is a chimera! you do not see that the 2nd of December is nothing but an immense illusion, a pause, a breathing-space, a sort of drop-curtain behind which God, that marvellous scene-shifter, is preparing and constructing the last act, the supreme, triumphal act of the French Revolution!  You gaze stupidly at the curtain, at the things painted on the coarse canvas, this one’s nose, that one’s épaulettes, the great sabre of a third, those belaced venders of eau de Cologne whom you call generals, those poussahs whom you call magistrates, those worthy men whom you call senators, this mixture of caricatures and spectres, and you take them all for realities!  And you do not hear beyond them, in the shadow, that hollow sound! you do not hear some one going and coming! you do not see that curtain quiver in the breath of Him who is behind!