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was really a profession of religious and political faith by which the sovereigns of Europe delivered from the iniquities of Napoleon, were henceforth to maintain the reign of peace and righteousness on earth. It was signed by the Czar of Russia, the King of Prussia, the Emperor of Austria, and other of the great potentates of Europe. The whole thing was really gotten up by the pope, and was nothing more nor less than the combining of the Monarchs of Europe at the instigation of the papacy, against the principles of civil and religious freedom. It was an effort on the part of the monarchies of Europe to give renewed prominence to the idea that kings govern by divine right, and to establish the union between religion and the state to the extent that it could never again be set aside. They solemnly pledged themselves to do everything in their power to suppress all uprising of the people in favor of free government, and to unite their interests in preserving monarchical institutions wherever they existed, and in re-establishing them where they had been set aside by the people.

And that by Europe was called the Restoration.

The nobles and churchmen returned to France glad to be in their native land once more,but grieved to find their monarchy gone. The Empire under Napoleon had been despotic, now by the reaction of things the restoration was forced to be liberal. A constitutional order was granted to the great regret of the conquerors.

The result was, that progress proceeded in a better way, the bravery which fell at the battlefield, arose at the platform; freedom had been upheld by the sword, it was now upheld by intelligence.

Under the restoration, the nation became accustomed to discussion with calmness which was wanting in the republic, and to grandeur in peace, which was lacking in the empire. France free and strong, had been an encouraging spectacle to the other peoples of Europe. The revolution had had its say under Robespierre; the cannon had had its say under Bonaparte. Under Louis XVIII, and Charles X, intelligence in its turn found speech. The wind ceased, the torch was relighted. The pure light of mind was seen flickering upon the serene summits. A magnificent spectacle, full of use and charm. For fifteen years there was seen at work in complete peace and openly in public places those great principles so old to the thinker, so new to the statesmen; equality before the law, freedom of conscience, freedom of speech, freedom of the press, the accessibility of every function to every aptitude. Under the feet of eloquent orators, France was tribune of the republic against Europe, of freedom against despotism, of democracy against the monarchical centuries. Monsieur Cammille became a man of renown and of action. He had taken a position upon the principles of absolute democracy; he had the bravery of the rostrum, and was subject to outbursts of eloquence; there was lightning in his eyes and the thrill of a hymn in his speech. His figure heroic but graceful, his pure and lofty brow, his abundant hair billowing in the wind, presented a likeness akin to the cherubim of Ezekiel, and the angel of the Apocalypse. He was regarded by the Restoration as a personal offense, represented by them as dangerous, being opposed to law and order. The adoration of his wife had turned to scorn and derision which banished him from his home. By his former associates he was proscribed and jeered at.

By the irresistible movement of the age, many royalists became liberals, and liberals were becoming democrats. There were associations of societies, some were organized and some were not organized. Composed of various shades and differing widely in all things, yet having one aim—Progress, the elevation of man, happiness and wellbeing for all.

There was one group of minds more serious, not organized, all young men, the direct sons of the Revolution. It mattered not to them what their parents were; royalists, Bonapartists, Liberals or Democrats; they attached themselves without an intermediate shade, to incorruptible right, and to absolute duty. They fathomed principles, they longed for the absolute. The pure blood of principle flowed in their veins. They caught glimpses of infinite realities, the absolute by its very rigidity urges the mind toward the skies, and makes it soar in the boundless. This group often solicited Monsieur Cammille to speak to them which was a very great pleasure to him.

This group was designated the A. B. Z.


Monsieur Lenormand was a thoroughbred aristocrat. He did not believe much in God, but he believed in a state religion as a matter of political policy: repression of the people by fear, was a dogma which he did not repudiate, nevertheless he had many virtues, private and public; he was sober, calm and cold.

At thirty-five years of age, in ’93 he had been present at the trial of Louis XVI, he had watched the mad whirl of the tribunal assembly, the public wrath questioning and condemning in this hapless king, the fear inspiring criminal, the monarchy. But the republic seemed to him to be the criminal. If anyone ventured to eulogize the republic in his presence he would say, “What are we coming to? What are we coming to? Surely the end of all things is at hand.” Your nineteenth century philosophy is very bad. His form was slight but elegant. His manners polished. Monsieur Lenormond married at the advanced age of forty-eight years. To this union a son was born. They named him Jehan. When Jehan was eight years old, his mother died of a lung complaint. In this boy the father found great comfort, he was a delight and a constant companion. Jehan was exceedingly fond of his father.


On that beautiful June day 1831, when Jehan met Evadne coming out of the church, he was twenty-four years of age. At that time he was completing his course in the law school, and was soon to become a lawyer.

In this law school was a young man who belonged to the A. B. Z., his name was Charles. Now Jehan and Charles became fast freinds. There is in the soul of some youth that innocent, that magnificent something, in the presence of which political opinions and religious prejudice appear very petty and mean. The first time Jehan and Charles looked at each other, their countenances chattered and told all, there was no need of talk, they knew each other; from that moment they were friends. At the time Jehan met Evadne, he had been going with Charles to the assemblies of the A. B. Z., Jehan had fallen in the midst of glowing hearts, and thoroughly convinced minds, moreover he was charmed with these youthful minds at liberty and at work. He heard them talk of philosopy, of literature, of art, of history and religion in a style that was astonishing. And he felt a sort of internal upsetting. At the same time he was conscious of an expansion of the mental horizon. One evening the Charter which had been granted by the Restoration, was getting handled very roughly, an unfortunate copy of the Charter lay on the table. Charles seized it, punctured it, and mingled the rattling of it with his arguments, he said, “I will have no kings, by the side of the hand which gives there is the claw which snatches back. I refuse your charter point blank. A charter is a mask; the lie lurks beneath it. A people which accepts a charter, abdicates. The law is only the law when entire. NO! No charter!” Jehan meditated as he walked along the street, he was thinking, profoundly turning these questions over in his mind which made him majestic. When Evadne saw him he appeared to her like the phantom of her dreams suddenly made flesh. Until that moment Jehan apparently was unconscious that there was such a creature as woman on the earth, but her marvelous beauty attracted his attention; and then that glance of coquetry, wholly innocent, artful, unconscious, awakened

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