Manon Lescaut - The Abbé Prévost (best free ebook reader .txt) 📗

had hit upon a plan so ingenious, as to offer a fair probability of success. I postponed the details of its arrangement until after the Superior’s return, in case of his having failed in the object of his visit.

“He soon arrived: I did not observe upon his countenance any of those marks of joy that indicate good news. `I have spoken,’

said he, `to the lieutenant-general of police, but I was too late, M. G–- M–- went straight to him after quitting us, and so prejudiced him against you, that he was on the point of sending me fresh instructions to subject you to closer confinement.

“`However, when I let him know the truth of your story, he reconsidered the matter, and, smiling at the incontinence of old G–- M–-, he said it would be necessary to keep you here for six months longer, in order to pacify him; the less to be lamented,’ he added, `because your morals would be sure to benefit by your residence here. He desired that I would show you every kindness and attention, and I need not assure you that you shall have no reason to complain of your treatment.’

“This speech of the Superior’s was long enough to afford me time to form a prudent resolution. I saw that by betraying too strong an impatience for my liberty, I should probably be upsetting all my projects. I acknowledged to him, that, as it was necessary to me to remain, it was an infinite comfort to know that I possessed a place in his esteem. I then requested, and with unaffected sincerity, a favour, which could be of no consequence to others, and which would contribute much to my peace of mind; it was to inform a friend of mine, a devout clergyman, who lived at St.

Sulpice, that I was at St. Lazare, and to permit me occasionally to receive his visits.

“This was of course my friend Tiberge; not that I could hope from him the assistance necessary for effecting my liberty; but I wished to make him the unconscious instrument of my designs. In a word, this was my project: I wished to write to Lescaut, and to charge him and our common friends with the task of my deliverance. The first difficulty was to have my letter conveyed to him: this should be Tiberge’s office. However, as he knew him to be Manon’s brother, I doubted whether he would take charge of this commission. My plan was to enclose my letter to Lescaut in another to some respectable man of my acquaintance, begging of him to transmit the first to its address without delay; and as it was necessary that I should have personal communication with Lescaut, in order to arrange our proceedings, I told him to call on me at St. Lazare, and assume the name of my eldest brother, as if he had come to Paris expressly to see me. I postponed till our meeting all mention of the safest and most expeditious course I intended to suggest for our future conduct. The governor informed Tiberge of my wish to see him. This ever-faithful friend had not so entirely lost sight of me as to be ignorant of my present abode, and it is probable that, in his heart, he did not regret the circumstance, from an idea that it might furnish the means of my moral regeneration. He lost no time in paying me the desired visit.

VI

It is a strange thing to note the excess of this passion; and how it braves the nature and value of things, by this—

that the speaking in a perpetual hyperbole is comely in nothing but in love.—BACON.

“My interview with Tiberge was of the most friendly description.

I saw that his object was to discover the present temper of my mind. I opened my heart to him without any reserve, except as to the mere point of my intention of escaping. `It is not from such a friend as you,’ said I, `that I can ever wish to dissemble my real feelings. If you flattered yourself with a hope that you were at last about to find me grown prudent and regular in my conduct, a libertine reclaimed by the chastisements of fortune, released alike from the trammels of love, and the dominion that Manon wields over me, I must in candour say, that you deceive yourself. You still behold me, as you left me four months ago, the slave—if you will, the unhappy slave—of a passion, from which I now hope, as fervently and as confidently as I ever did, to derive eventually solid comfort.’

“He answered, that such an acknowledgment rendered me utterly inexcusable; that it was no uncommon case to meet sinners who allowed themselves to be so dazzled with the glare of vice as to prefer it openly to the true splendour of virtue; they were at least deluded by the false image of happiness, the poor dupes of an empty shadow; but the know and feel as I did, that the object of my attachment was only calculated to render me culpable and unhappy, and to continue thus voluntarily in a career of misery and crime, involved a contradiction of ideas and of conduct little creditable to my reason.

“`Tiberge,’ replied I, `it is easy to triumph when your arguments are unopposed. Allow me to reason for a few moments in my turn. Can you pretend that what you call the happiness of virtue is exempt from troubles, and crosses, and cares? By what name will you designate the dungeon, the rack, the inflections and tortures of tyrants? Will you say with the Mystics[1] that the soul derives pleasure from the torments of the body? You are not bold enough to hold such a doctrine—a paradox not to be maintained. This happiness, then, that you prize so much, has a thousand drawbacks, or is, more properly speaking, but a tissue of sufferings through which one hopes to attain felicity. If by the power of imagination one can even derive pleasure from these sufferings, hoping that they may lead to a happy end, why, let me ask, do you deem my conduct senseless, when it is directed by precisely the same principle? I love Manon: I wade through sorrow and suffering in order to attain happiness with her. My path is one indeed of difficulties, but the mere hope of reaching the desired goal makes it easy and delightful; and I shall think myself but too bountifully repaid by one moment of her society, for all the troubles I encounter in my course. There appears therefore no difference between us, or, if there be any, it is assuredly in my favour; for the bliss I hope for is near and tangible, yours is far distant, and purely speculative. Mine is of the same kind as my sufferings, that is to say, evident to my senses; yours is of an incomprehensible nature, and only discernible through the dim medium of faith.’

[1] A favourite tenet of the Mystics, advocated by Madame de Guyon, and adopted by the amiable and eloquent Fenelon, was, that the love of the Supreme Being must be pure and disinterested; that is, exempt from all views of interest, and all hope of reward. See the controversy between Bossuet and Fenelon.

“Tiberge appeared shocked by my remarks. He retired two or three paces from me, while he said, in the most serious tone, that my argument was not only a violation of good sense, but that it was the miserable sophistry of irreligion; `for the comparison,’ he added, `of the pitiful reward of your sufferings with that held out to us by the divine revelation, is the essence of impiety and absurdity combined.’

“`I acknowledge,’ said I, `that the comparison is not a just one, but my argument does not at all depend upon it. I was about to explain what you consider a contradiction—the persevering in a painful pursuit; and I think I have satisfactorily proved, that if there be any contradiction in that, we shall be both equally obnoxious to the charge. It was in this light, only, that I could observe no difference in our cases, and I cannot as yet perceive any.

“`You may probably answer, that the proposed end, the promised reward, of virtue, is infinitely superior to that of love? No one disputes it, but that is not the question—we are only discussing the relative aid they both afford in the endurance of affliction. Judge of that by the practical effect: are there not multitudes who abandon a life of strict virtue? how few give up the pursuits of love!

“`Again, you will reply that if there be difficulties in the exercise of virtue, they are by no means universal and sure; that the good man does not necessarily meet tyrants and tortures, and that, on the contrary, a life of virtue is perfectly compatible with repose and enjoyment. I can say with equal truth, that love is often accompanied by content and happiness; and what makes another distinction of infinite advantage to my argument, I may add that love, though it often deludes, never holds out other than hopes of bliss and joy, whilst religion exacts from her votaries mortification and sorrow.

“`Do not be alarmed,’ said I, perceiving that I had almost offended his zealous feelings of devotion. `I only wish to say, that there is no more unsuccessful method of weaning man’s heart from love, than by endeavouring to decry its enjoyments, and by promising him more pleasure from the exercise of virtue. It is an inherent principle in our nature, that our felicity consists only in pleasure. I defy you to conceive any other notion of it; and it requires little time to arrive at the conviction, that, of all pleasures, those of love are immeasurably the most enchanting. A man quickly discerns the delusion, when he hears the promise made of livelier enjoyment, and the effect of such misrepresentation is only to make him doubt the truth of a more solid promise.

“`Let the preacher who seeks the reformation of a sinner tell me that virtue is indispensably necessary, but not disguise its difficulty and its attendant denials. Say that the enjoyments of love are fleeting, if you will, that they are rigidly forbidden, that they lead with certainty to eternal suffering; and, what would assuredly make a deeper impression upon me than any other argument, say that the more sweet and delectable they are, the brighter will be the reward of Heaven for giving them up in sacrifice; but do in the name of justice admit, that, constituted as the heart of man is, they form here, on earth, our most perfect happiness.’

“My last sentence restored to Tiberge his good humour. He allowed that my ideas were not altogether so unreasonable. The only point he made, was in asking me why I did not carry my own principle into operation, by sacrificing my passion to the hope of that remuneration of which I had drawn so brilliant a picture.

`Oh! my dear friend,’ replied I; `that it is which makes me conscious of my own misery and weakness: true, alas! it is indeed my duty to act according to my argument; but have I the power of governing my own actions? What aid will enable me to forget Manon’s charms?’ ‘God forgive me,’ said Tiberge, `I can almost fancy you a Jansenist[1]. `I know not of what sect I am,’

replied I, `nor do I indeed very clearly see to which I ought to belong; but I cannot help feeling the truth of this at least of their tenets.’

[1] The first proposition of the Jansenists was, that there are divine precepts which good men, notwithstanding their desire to observe them, are nevertheless absolutely unable to obey: God not having given them such a measure of grace