The French Revolution (Vol.1-3). Taine Hippolyte

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СКАЧАТЬ the nuns, thirty-seven thousand in fifteen hundred convents. Here, except in the twenty-five chapters of canonesses, which are a semi-worldly rendezvous for poor young girls of noble birth, fervor, frugality, and usefulness are almost everywhere incontestable. One of the members of the Ecclesiastical Committee admits in the Assembly tribunal that, in all their letters and addresses, the nuns ask to be allowed to remain in their cloisters; their entreaties, in fact, are as earnest as they are affecting.2244 One Community writes,

      "We should prefer the sacrifice of our lives to that of our calling. … This is not the voice of some among our sisters, but of all. The National Assembly has established the claims of liberty-would it prevent the exercise of these by the only disinterested beings who ardently desire to be useful, and have renounced society solely to be of greater service to it?"

"The little contact we have with the world," writes another "is the reason why our contentment is so little known. But it is not the less real and substantial. We know of no distinctions, no privileges amongst ourselves; our misfortunes and our property are in common. One in heart and one in soul … we protest before the nation, in the face of heaven and of earth, that it is not in the power of any being to shake our fidelity to our vows, which vows we renew with still more ardor than when we first pronounced them."2245

      Many of the communities have no means of subsistence other than the work of their own hands and the small dowries the nuns have brought with them on entering the convent. So great, however is their frugality and economy, that the total expenditure of each nun does not surpass 250 livres a year. The Annonciades of Saint-Amour say,

      "We, thirty-three nuns, both choristers and those of the white veil, live on 4,400 livres net income, without being a charge to our families or to the public … If we were living in society, our expenses would be three times as much;" and, not content with providing for themselves, they give in charity.

Among these communities several hundreds are educational establishments; a very great number give gratuitous primary instruction.—Now, in 1789, there are no other schools for girls, and were these to be suppressed, every avenue of instruction and culture would be closed to one of the two sexes, forming one-half of the French population. Fourteen thousand sisters of charity, distributed among four hundred and twenty convents, look after the hospitals, attend upon the sick, serve the infirm, bring up foundlings, provide for orphans, lying-in women, and repentant prostitutes. The "Visitation" is an asylum for "those who are not favored by nature,"—and, in those days, there were many more of the disfigured than at present, since out of every eight deaths one was caused by the smallpox. Widows are received here, as well as girls without means and without protection, persons "worn out with the agitation of the world," those who are too feeble to support the battle of life, those who withdraw from it wounded or invalid, and "the rules of the order, not very strict, are not beyond the health or strength of the most frail and delicate." Some ingenious device of charity thus applies to each moral or social sore, with skill and care, the proper and proportionate dressing. And finally, far from falling off, nearly all these communities are in a flourishing state, and whilst among the establishments for men there are only nine, on the average, to each, in those for women there is an average of twenty-four. Here, at Saint-Flour, is one which is bringing up fifty boarders; another, at Beaulieu, instructs one hundred; another, in Franche-Comté, has charge of eight hundred abandoned children.2246—Evidently, in the presence of such institutions one must pause, however little one may care for justice and the public interest; and, moreover, because it is useless to act rigorously against them the legislator crushes them in vain, for they spring up again of their own accord; they are in the blood of every Catholic nation. In France, instead of thirty-seven thousand nuns, at the present day (1866) there are eighty-six thousand-that is to say, forty-five in every ten thousand women instead of twenty-eight.2247

In any case, if the State deprives them of their property, along with that of other ecclesiastical bodies, it is not the State that ought to claim the spoil.—The State is not their heir, and their land, furniture, and rentals are in their very nature devoted to a special purpose, although they have no designated proprietor. This treasure, which consists of the accumulations of fourteen centuries, has been formed, increased, and preserved, in view of a certain object. The millions of generous, repentant, or devout souls who have made a gift of it, or have managed it, did so with a certain intention. It was their desire to ensure education, beneficence, and religion, and nothing else. Their legitimate intentions should not be frustrated: the dead have rights in society as well as the living, for it is the dead who have made the society which the living enjoy, and we receive their heritage only on the condition of executing their testamentary act.—Should this be of ancient date, it is undoubtedly necessary to make a liberal interpretation of it; to supplement its scanty provisions, and to take new circumstances into consideration. The requirements for which it provided have often disappeared; for instance, after the destruction of the Barbary pirates, there were no more Christians to be ransomed; and only by transferring an endowment can it be perpetuated.—But if, in the original institution, several accessory and special clauses have become antiquated, there remains the one important, general intention, which manifestly continues imperative and permanent, that of providing for a distinct service, either of charity, of worship, or of instruction. Let the administrators be changed, if necessary, also the apportionment of the legacy bequeathed, but do not divert any of it to services of an alien character; it is inapplicable to any but that purpose or to others strictly analogous. The four milliards of investment in real property, the two hundred millions of ecclesiastical income, form for it an express and special endowment. This is not a pile of gold abandoned on the highway, which the exchequer can appropriate or assign to those who live by the roadside. Authentic titles to it exist, which, declaring its origin, fix its destination, and your business is simply to see that it reaches its destination. Such was the principle under the ancient régime, in spite of grave abuses, and under forced exactions. When the ecclesiastical commission suppressed an ecclesiastical order, it was not for the purpose of making its possessions over to the public treasury, but to apply these to seminaries, schools, and hospitals. In 1789, the revenues of Saint-Denis supported Saint-Cyr; those of Saint Germain went to the Economats, and the Government, although absolute and needy, was sufficiently honest to adjust that confiscation was robbery. The greater our power, the greater the obligation to be just, and honesty always proves in the end to be the best policy.—It is, therefore, both just and useful that the Church, as in England and in America, that superior education, as in England and in Germany, that special instruction, as in America, and that diverse endowments for public assistance and utility, should be unreservedly secured in the maintenance of their heritage. The State, as testamentary executor of this inheritance, strangely abuses its mandate when it pockets the bequest in order to choke the deficit of its own treasury, risking it in bad speculations, and swallowing it up in its own bankruptcy, until of this vast treasure, which has been heaped up for generations for the benefit of children, the infirm, the sick and the poor, not enough is left to pay the salary of a school-mistress, the wages of a parish nurse, or for a bowl of broth in a hospital.2248

The Assembly remains deaf to all these arguments, and that which makes its refuse to listen is not financial distress.—The Archbishop of Aix, M. de Boisjelin, offered, in the name of the clergy, to liquidate at once the debt of three hundred millions, which was urgent, by a mortgage-loan of four hundred millions on the ecclesiastical property, which was a very good expedient; for at this time the credit of the clergy is the only substantial one. It generally borrows at less than five per cent., and more money has always been offered to it than it wanted, whilst the State borrows at ten per cent., and, at this moment, there are no lenders.—But, to our new revolutionary statesmen, the cost-benefit of a service is of much less consequence than the application of a principle. In conformity with the Social Contract they establish the maxim that in the State there is no need of corporate bodies: they acknowledge nothing but, on the one hand, the СКАЧАТЬ