Curiously enough, though it explains the old proverb that "extremes meet," the materialistic doctor and the cure of Nemours were soon friends. The old man loved backgammon, a favorite game of the priesthood, and the Abbe Chaperon played it with about as much skill as he himself. The game was the first tie between them. Then Minoret was charitable, and the abbe was the Fenelon of the Gatinais. Both had had a wide and varied education; the man of God was the only person in all Nemours who was fully capable of understanding the atheist. To be able to argue, men must first understand each other. What pleasure is there in saying sharp words to one who can't feel them? The doctor and the priest had far too much taste and had seen too much of good society not to practice its precepts; they were thus well-fitted for the little warfare so essential to conversation. They hated each other's opinions, but they valued each other's character. If such conflicts and such sympathies are not true elements of intimacy we must surely despair of society, which, especially in France, requires some form of antagonism. It is from the shock of characters, and not from the struggle of opinions, that antipathies are generated.
The Abbe Chaperon became, therefore, the doctor's chief friend. This excellent ecclesiastic, then sixty years of age, had been curate of Nemours ever since the re-establishment of Catholic worship. Out of attachment to his flock he had refused the vicariat of the diocese. If those who were indifferent to religion thought well of him for so doing, the faithful loved him the more for it. So, revered by his sheep, respected by the inhabitants at large, the abbe did good without inquiring into the religious opinions of those he benefited.
His parsonage, with scarcely furniture enough for the common needs of life, was cold and shabby, like the lodging of a miser. Charity and avarice manifest themselves in the same way; charity lays up a treasure in heaven which avarice lays up on earth. The Abbe Chaperon argued with his servant over expenses even more sharply than Gobseck with his--if indeed that famous Jew kept a servant at all. The good priest often sold the buckles off his shoes and his breeches to give their value to some poor person who appealed to him at a moment when he had not a penny. When he was seen coming out of church with the straps of his breeches tied into the button-holes, devout women would redeem the buckles from the clock-maker and jeweler of the town and return them to their pastor with a lecture. He never bought himself any clothes or linen, and wore his garments till they scarcely held together. His linen, thick with darns, rubbed his skin like a hair shirt. Madame de Portenduere, and other good souls, had an agreement with his housekeeper to replace the old clothes with new ones after he went to sleep, and the abbe did not always find out the difference. He ate his food off pewter with iron forks and spoons. When he received his assistants and sub-curates on days of high solemnity (an expense obligatory on the heads of parishes) he borrowed linen and silver from his friend the atheist.
"My silver is his salvation," the doctor would say.
These noble deeds, always accompanied by spiritual encouragement, were done with a beautiful naivete. Such a life was all the more meritorious because the abbe was possessed of an erudition that was vast and varied, and of great and precious faculties. Delicacy and grace, the inseparable accompaniments of simplicity, lent charm to an elocution that was worthy of a prelate. His manners, his character, and his habits gave to his intercourse with others the most exquisite savor of all that is most spiritual, most sincere in the human mind. A lover of gayety, he was never priest in a salon. Until Doctor Minoret's arrival, the good man kept his light under a bushel without regret. Owning a rather fine library and an income of two thousand francs when he came to Nemours, he now possessed, in 1829, nothing at all, except his stipend as parish priest, nearly the whole of which he gave away during the year. The giver of excellent counsel in delicate matters or in great misfortunes, many persons who never went to church to obtain consolation went to the parsonage to get advice. One little anecdote will suffice to complete his portrait. Sometimes the peasants,--rarely, it is true, but occasionally,--unprincipled men, would tell him they were sued for debt, or would get themselves threatened fictitiously to stimulate the abbe's benevolence. They would even deceive their wives, who, believing their chattels were threatened with an execution and their cows seized, deceived in their turn the poor priest with their innocent tears. He would then manage with great difficulty to provide the seven or eight hundred francs demanded of him--with which the peasant bought himself a morsel of land. When pious persons and vestrymen denounced the fraud, begging the abbe to consult them in future before lending himself to such cupidity, he would say:--
"But suppose they had done something wrong to obtain their bit of land? Isn't it doing good when we prevent evil?"
