Complete Works of Robert Louis Stevenson (Illustrated)

by Robert Louis Stevenson

  Thus, talking like Christian and Faithful by the way, he and I came down upon a hamlet by the Tarn. It was but a humble place, called La Vernède, with less than a dozen houses, and a Protestant chapel on a knoll. Here he dwelt; and here, at the inn, I ordered my breakfast. The inn was kept by an agreeable young man, a stone-breaker on the road, and his sister, a pretty and engaging girl. The village schoolmaster dropped in to speak with the stranger. And these were all Protestants — a fact which pleased me more than I should have expected; and, what pleased me still more, they seemed all upright and simple people. The Plymouth Brother hung round me with a sort of yearning interest, and returned at least thrice to make sure I was enjoying my meal. His behaviour touched me deeply at the time, and even now moves me in recollection. He feared to intrude, but he would not willingly forego one moment of my society; and he seemed never weary of shaking me by the hand.

  When all the rest had drifted off to their day’s work, I sat for near half an hour with the young mistress of the house, who talked pleasantly over her seam of the chestnut harvest, and the beauties of the Tarn, and old family affections, broken up when young folk go from home, yet still subsisting. Hers, I am sure, was a sweet nature, with a country plainness and much delicacy underneath; and he who takes her to his heart will doubtless be a fortunate young man.

  The valley below La Vernède pleased me more and more as I went forward. Now the hills approached from either hand, naked and crumbling, and walled in the river between cliffs; and now the valley widened and became green. The road led me past the old castle of Miral on a steep; past a battlemented monastery, long since broken up and turned into a church and parsonage; and past a cluster of black roofs, the village of Cocurès, sitting among vineyards and meadows and orchards thick with red apples, and where, along the highway, they were knocking down walnuts from the roadside trees, and gathering them in sacks and baskets. The hills, however much the vale might open, were still tall and bare, with cliffy battlements and here and there a pointed summit; and the Tarn still rattled through the stones with a mountain noise. I had been led, by bagmen of a picturesque turn of mind, to expect a horrific country after the heart of Byron; but to my Scottish eyes it seemed smiling and plentiful, as the weather still gave an impression of high summer to my Scottish body; although the chestnuts were already picked out by the autumn, and the poplars, that here began to mingle with them, had turned into pale gold against the approach of winter.

  There was something in this landscape, smiling although wild, that explained to me the spirit of the Southern Covenanters. Those who took to the hills for conscience’ sake in Scotland had all gloomy and bedevilled thoughts; for once that they received God’s comfort they would be twice engaged with Satan; but the Camisards had only bright and supporting visions. They dealt much more in blood, both given and taken; yet I find no obsession of the Evil One in their records. With a light conscience, they pursued their life in these rough times and circumstances. The soul of Séguier, let us not forget, was like a garden. They knew they were on God’s side, with a knowledge that has no parallel among the Scots; for the Scots, although they might be certain of the cause, could never rest confident of the person.

  “We flew,” says one old Camisard, “when we heard the sound of psalm-singing, we flew as if with wings. We felt within us an animating ardour, a transporting desire. The feeling cannot be expressed in words. It is a thing that must have been experienced to be understood. However weary we might be, we thought no more of our weariness, and grew light so soon as the psalms fell upon our ears.”

  The valley of the Tarn and the people whom I met at La Vernède not only explain to me this passage, but the twenty years of suffering which those, who were so stiff and so bloody when once they betook themselves to war, endured with the meekness of children and the constancy of saints and peasants.

  FLORAC

  On a branch of the Tarn stands Florac, the seat of a sub-prefecture with an old castle, an alley of planes, many quaint street-corners, and a live fountain welling from the hill. It is notable, besides, for handsome women, and as one of the two capitals, Alais being the other, of the country of the Camisards.

  The landlord of the inn took me, after I had eaten, to an adjoining café, where I, or rather my journey, became the topic of the afternoon. Every one had some suggestion for my guidance; and the sub-prefectorial map was fetched from the sub-prefecture itself, and much thumbed among coffee-cups and glasses of liqueur. Most of these kind advisers were Protestant, though I observed that Protestant and Catholic intermingled in a very easy manner; and it surprised me to see what a lively memory still subsisted of the religious war. Among the hills of the south-west, by Mauchline, Cumnock, or Carsphairn, in isolated farms or in the manse, serious Presbyterian people still recall the days of the great persecution, and the graves of local martyrs are still piously regarded. But in towns and among the so-called better classes, I fear that these old doings have become an idle tale. If you met a mixed company in the King’s Arms at Wigtown, it is not likely that the talk would run on Covenanters. Nay, at Muirkirk of Glenluce, I found the beadle’s wife had not so much as heard of Prophet Peden. But these Cévenols were proud of their ancestors in quite another sense; the war was their chosen topic; its exploits were their own patent of nobility; and where a man or a race has had but one adventure, and that heroic, we must expect and pardon some prolixity of reference. They told me the country was still full of legends hitherto uncollected; I heard from them about Cavalier’s descendants — not direct descendants, be it understood, but only cousins or nephews — who were still prosperous people in the scene of the boy-general’s exploits; and one farmer had seen the bones of old combatants dug up into the air of an afternoon in the nineteenth century, in a field where the ancestors had fought, and the great-grandchildren were peaceably ditching.

  Later in the day one of the Protestant pastors was so good as to visit me: a young man, intelligent and polite, with whom I passed an hour or two in talk. Florac, he told me, is part Protestant, part Catholic; and the difference in religion is usually doubled by a difference in politics. You may judge of my surprise, coming as I did from such a babbling purgatorial Poland of a place as Monastier, when I learned that the population lived together on very quiet terms; and there was even an exchange of hospitalities between households thus doubly separated. Black Camisard and White Camisard, militiaman and Miquelet and dragoon, Protestant prophet and Catholic cadet of the White Cross, they had all been sabring and shooting, burning, pillaging, and murdering, their hearts hot with indignant passion; and here, after a hundred and seventy years, Protestant is still Protestant, Catholic still Catholic, in mutual toleration and mild amity of life. But the race of man, like that indomitable nature whence it sprang, has medicating virtues of its own; the years and seasons bring various harvests; the sun returns after the rain; and mankind outlives secular animosities, as a single man awakens from the passions of a day. We judge our ancestors from a more divine position; and the dust being a little laid with several centuries, we can see both sides adorned with human virtues and fighting with a show of right.

  I have never thought it easy to be just, and find it daily even harder than I thought. I own I met these Protestants with delight and a sense of coming home. I was accustomed to speak their language, in another and deeper sense of the word than that which distinguishes between French and English; for the true Babel is a divergence upon morals. And hence I could hold more free communication with the Protestants, and judge them more justly, than the Catholics. Father Apollinaris may pair off with my mountain Plymouth Brother as two guileless and devout old men; yet I ask myself if I had as ready a feeling for the virtues of the Trappist; or, had I been a Catholic, if I should have felt so warmly to the dissenter of La Vernède. With the first I was on terms of mere forbearance; but with the other, although only on a misunderstanding and by keeping on selected points, it was still possible to hold converse and exchange some honest thoughts. I
n this world of imperfection we gladly welcome even partial intimacies. And if we find but one to whom we can speak out of our heart freely, with whom we can walk in love and simplicity without dissimulation, we have no ground of quarrel with the world or God.

  IN THE VALLEY OF THE MIMENTE

  On Tuesday, 1st October, we left Florac late in the afternoon, a tired donkey and tired donkey-driver. A little way up the Tarnon, a covered bridge of wood introduced us into the valley of the Mimente. Steep rocky red mountains overhung the stream; great oaks and chestnuts grew upon the slopes or in stony terraces; here and there was a red field of millet or a few apple trees studded with red apples; and the road passed hard by two black hamlets, one with an old castle atop to please the heart of the tourist.

  It was difficult here again to find a spot fit for my encampment. Even under the oaks and chestnuts the ground had not only a very rapid slope, but was heaped with loose stones; and where there was no timber the hills descended to the stream in a red precipice tufted with heather. The sun had left the highest peak in front of me, and the valley was full of the lowing sound of herdsmen’s horns as they recalled the flocks into the stable, when I spied a bight of meadow some way below the roadway in an angle of the river. Thither I descended, and, tying Modestine provisionally to a tree, proceeded to investigate the neighbourhood. A grey pearly evening shadow filled the glen; objects at a little distance grew indistinct and melted bafflingly into each other; and the darkness was rising steadily like an exhalation. I approached a great oak which grew in the meadow, hard by the river’s brink; when to my disgust the voices of children fell upon my ear, and I beheld a house round the angle on the other bank. I had half a mind to pack and be gone again, but the growing darkness moved me to remain. I had only to make no noise until the night was fairly come, and trust to the dawn to call me early in the morning. But it was hard to be annoyed by neighbours in such a great hotel.

  A hollow underneath the oak was my bed. Before I had fed Modestine and arranged my sack, three stars were already brightly shining, and the others were beginning dimly to appear. I slipped down to the river, which looked very black among its rocks, to fill my can; and dined with a good appetite in the dark, for I scrupled to light a lantern while so near a house. The moon, which I had seen a pallid crescent all afternoon, faintly illuminated the summit of the hills, but not a ray fell into the bottom of the glen where I was lying. The oak rose before me like a pillar of darkness; and overhead the heartsome stars were set in the face of the night. No one knows the stars who has not slept, as the French happily put it, à la belle étoile. He may know all their names and distances and magnitudes, and yet be ignorant of what alone concerns mankind, — their serene and gladsome influence on the mind. The greater part of poetry is about the stars; and very justly, for they are themselves the most classical of poets. These same far-away worlds, sprinkled like tapers or shaken together like a diamond dust upon the sky, had looked not otherwise to Roland or Cavalier, when, in the words of the latter, they had “no other tent but the sky, and no other bed than my mother earth.”

  All night a strong wind blew up the valley, and the acorns fell pattering over me from the oak. Yet on this first night of October, the air was as mild as May, and I slept with the fur thrown back.

  I was much disturbed by the barking of a dog, an animal that I fear more than any wolf. A dog is vastly braver, and is besides supported by the sense of duty. If you kill a wolf, you meet with encouragement and praise; but if you kill a dog, the sacred rights of property and the domestic affections come clamouring round you for redress. At the end of a fagging day, the sharp, cruel note of a dog’s bark is in itself a keen annoyance; and to a tramp like myself, he represents the sedentary and respectable world in its most hostile form. There is something of the clergyman or the lawyer about this engaging animal; and it he were not amenable to stones, the boldest man would shrink from travelling afoot. I respect dogs much in the domestic circle; but on the highway, or sleeping afield, I both detest and fear them.

  I was wakened next morning (Wednesday, October 2nd) by the same dog — for I knew his bark — making a charge down the bank, and then, seeing me sit up, retreating again with great alacrity. The stars were not yet quite extinguished. The heaven was of that enchanting mild grey-blue of the early morn. A still clear light began to fall, and the trees on the hillside were outlined sharply against the sky. The wind had veered more to the north, and no longer reached me in the glen; but as I was going on with my preparations, it drove a white cloud very swiftly over the hill-top; and looking up, I was surprised to see the cloud dyed with gold. In these high regions of the air the sun was already shining as at noon. If only the clouds travelled high enough, we should see the same thing all night long. For it is always daylight in the fields of space.

  As I began to go up the valley, a draught of wind came down it out of the seat of the sunrise, although the clouds continued to run overhead in an almost contrary direction. A few steps farther, and I saw a whole hillside gilded with the sun; and still a little beyond, between two peaks, a centre of dazzling brilliancy appeared floating in the sky, and I was once more face to face with the big bonfire that occupies the kernel of our system.

  I met but one human being that forenoon, a dark military-looking wayfarer, who carried a game-bag on a baldric; but he made a remark that seems worthy of record. For when I asked him if he were Protestant or Catholic —

  “Oh,” said he, “I make no shame of my religion. I am a Catholic.”

  He made no shame of it! The phrase is a piece of natural statistics; for it is the language of one in a minority. I thought with a smile of Bâvile and his dragoons, and how you may ride rough-shod over a religion for a century, and leave it only the more lively for the friction. Ireland is still Catholic; the Cevennes still Protestant. It is not a basketful of law-papers, nor the hoofs and pistol-butts of a regiment of horse, that can change one tittle of a ploughman’s thoughts. Outdoor rustic people have not many ideas, but such as they have are hardy plants, and thrive flourishingly in persecution. One who has grown a long while in the sweat of laborious noons, and under the stars at night, a frequenter of hills and forests, an old honest countryman, has, in the end, a sense of communion with the powers of the universe, and amicable relations towards his God. Like my mountain Plymouth Brother, he knows the Lord. His religion does not repose upon a choice of logic; it is the poetry of the man’s experience, the philosophy of the history of his life. God, like a great power, like a great shining sun, has appeared to this simple fellow in the course of years, and become the ground and essence of his least reflections; and you may change creeds and dogma by authority, or proclaim a new religion with the sound of trumpets, if you will; but here is a man who has his own thoughts, and will stubbornly adhere to them in good and evil. He is a Catholic, a Protestant, or a Plymouth Brother, in the same indefeasible sense that a man is not a woman, or a woman not a man. For he could not vary from his faith, unless he could eradicate all memory of the past, and, in a strict and not a conventional meaning, change his mind.

  THE HEART OF THE COUNTRY

  I was now drawing near to Cassagnas, a cluster of black roofs upon the hillside, in this wild valley, among chestnut gardens, and looked upon in the clear air by many rocky peaks. The road along the Mimente is yet new, nor have the mountaineers recovered their surprise when the first cart arrived at Cassagnas. But although it lay thus apart from the current of men’s business, this hamlet had already made a figure in the history of France. Hard by, in caverns of the mountain, was one of the five arsenals of the Camisards; where they laid up clothes and corn and arms against necessity, forged bayonets and sabres, and made themselves gunpowder with willow charcoal and saltpetre boiled in kettles. To the same caves, amid this multifarious industry, the sick and wounded were brought up to heal; and there they were visited by the two surgeons, Chabrier and Tavan, and secretly nursed by women of the neighbourhood.

  Of the five legions into w
hich the Camisards were divided, it was the oldest and the most obscure that had its magazines by Cassagnas. This was the band of Spirit Séguier; men who had joined their voices with his in the 68th Psalm as they marched down by night on the archpriest of the Cevennes. Séguier, promoted to heaven, was succeeded by Salomon Couderc, whom Cavalier treats in his memoirs as chaplain-general to the whole army of the Camisards. He was a prophet; a great reader of the heart, who admitted people to the sacrament, or refused them, by “intentively viewing every man” between the eyes; and had the most of the Scriptures off by rote. And this was surely happy; since in a surprise in August 1703, he lost his mule, his portfolios, and his Bible. It is only strange that they were not surprised more often and more effectually; for this legion of Cassagnas was truly patriarchal in its theory of war, and camped without sentries, leaving that duty to the angels of the God for whom they fought. This is a token, not only of their faith, but of the trackless country where they harboured. M. de Caladon, taking a stroll one fine day, walked without warning into their midst, as he might have walked into “a flock of sheep in a plain,” and found some asleep and some awake and psalm-singing. A traitor had need of no recommendation to insinuate himself among their ranks, beyond “his faculty of singing psalms”; and even the prophet Salomon “took him into a particular friendship.” Thus, among their intricate hills, the rustic troop subsisted; and history can attribute few exploits to them but sacraments and ecstasies.