Meanwhile, Letizia’s protector the pope has become more compliant, and is already on the way to Paris. What else could the Holy Father do? The man of might had summoned him, and the Emperor must be kept in a good humour. Besides, he who is to be crowned is an Italian. As one of the cardinals had put it, in the decisive conclave: “After all, we have this satisfaction, that we are taking vengeance on the Gauls by setting an Italian family to rule over these barbarians.” Napoleon is still regarded as a foreigner in France! But why does he not go to Rome for his coronation? Why is he not content to be anointed in Rome, as Charlemagne had been, and all the emperors of the west since Charlemagne’s day? What does he want a pope for at all?
In this matter, once more, he is trying to harmonise the new with the old. At first he is silent about details, and merely asks the pope “to give the highest religious consecration to the anointing and crowning of the first Emperor of the French.” For weeks, letters have been exchanged between Rome and Paris, but the exact nature of the ceremony still remains obscure. Pius VII. is in an uneasy frame of mind as he draws near to Paris, and his spirit is by no means one of benediction. Never before has a pope been summoned in this way, much as a great physician is summoned. When the Emperor meets the pope at the gate of the city, the Holy Father does not fail to note that Napoleon neither kneels to receive a blessing nor kisses hands in token of fealty. Paris is a town where people’s faith is unstable and where popes are held in little honour. The visitor is chilled.
But Josephine is different. All devotion, she confides to him that she and her husband were not married in church, and that therefore from the pope’s point of view they are not married at all. She is eager to grasp the opportunity of consolidating her union, which seems to her frail in view of her barrenness. Taking the hint, Pius insists upon a religious celebration of the marriage before he will crown her as empress. In the palace chapel, two days before the festival, Uncle Fesch, clad in purple, solemnises the union of the pair who eight years before had needed the intervention neither of priests nor civilian officials before coming together. There are no witnesses, not one who could laugh over this comedy in which cheating is still the order of the day—for even the Corsican uncle is not aware what is about to happen.
On December 2, 1804, in Notre Dame, an abundance of precious stones reflects the light of a myriad candles, so that the place looks more like a banqueting hall than a church. Everything has been prepared for weeks beforehand. A skilful museum director has even produced a colourable imitation of Charlemagne’s sceptre. Ancient parchments from the days of the Roi Soleil had been consulted, to ensure that the crowning of this revolutionist should vie in every respect with that of the legitimate monarchs of France. Ségur had studied the etiquette of the occasion with the utmost care; Isabey had rehearsed the whole affair with an array of dolls; the old palace, Paris, France, were in a fever.
The Emperor is in a pleasant humour. Early in the morning he makes sure that Josephine’s crown is a good fit. The great procession drives to the cathedral. Napoleon, robed in an antique imperial mantle, strides to the high altar leading the empress by the hand. Josephine’s charm helps to divest the great moment of a certain sense of embarrassment. Surrounded by attendant cardinals, the pope is seated, waiting. The organ peals forth.
Then, when the appointed instant has come, and all are expecting this man who has never bowed the knee to any one, to kneel before the Holy Father, Napoleon, to the amazement of the congregation, seizes the crown, turns his back on the pope and the altar, and, standing upright as always, crowns himself in the sight of France. Then he crowns his kneeling wife.
None but the pope had known his intentions. Informed at the eleventh hour, Pius had lacked courage to threaten immediate departure. Now, all he could do was to anoint and bless the two sinners. Moreover, the crown on the Emperor’s head is not a Christian crown at all, but a small pagan circlet of golden laurel leaves. All who describe the occasion agree in saying that the Emperor was pale but handsome. He resembled Emperor Augustus; and from now onwards, as if by some mystical power, his features grew more and more like those of the first emperor of Rome.
Thus, in this symbolical hour, Napoleon reduces to mockery the legitimate formalities he is affecting to copy. Furthermore, he makes a laughing-stock of the pope, who will not forget the slight. In an instant the cloud of Bourbon reminiscence has been scattered; the flavour of imitation and parody has vanished; and on the steps of a temple there stands a soldier, a Roman imperator, whom a dozen years before this day no one had ever heard of, who since then has performed no miracles but only done deeds, and has now crowned himself with the golden laurels of these deeds. But his mantle is broidered with golden bees, the emblem of activity.
Several incidents show that he has not, throughout this day of his coronation, wholly surrendered to the mood of a man who has made his own destiny.
When he was seated on the throne, crown on head, with the pope in front of him, he said in a low aside to his brother: “Joseph, if only Father could see this!” The remark, poignant at such an hour in the mouth of a man who was never wont to speak of his father, is fundamentally natural. The perfect simplicity, the unsophisticated innocence, of his course of action, lead his mind back to his origin. Memories of family feuds on the island, of the pride and ambition of the Corsican clans, direct his thoughts towards the stock from which he has sprung.
Semblance never holds his attention, which always reaches out to the core of reality. Thus he is not bewildered even in this amazing hour. When he wants to whisper something to his uncle, who stands just in front of him during Mass, he gives the cardinal a gentle dig in the back with his sceptre. As soon as all is over, and, alone with Josephine, he goes in to dinner, he says with a sigh of relief: “Thank God we’re through with it! A day on the battle-field would have pleased me better!” At their little dinner he tells her to keep on her crown, as if he and she were poet and actress, for, he says, she is charming, his little Creole woman as empress. Thus, in the most natural way in the world, he unmasks the whole masquerade, and we are at ease once more as we see the son of the revolution laughing his own empire to scorn.
Ingres. Germain Bapst Collection.
(Photograph in the Kircheisen Collection.)]
The freedom of spirit shown by the foregoing petty details is splendidly illuminated by an admission he made the same evening, when, to a confidant, he summed up the whole matter with sceptical emotion: “No, Decrès, I have come into the world too late. There is nothing great left for me to do. I do not deny that I have had a fine career, but what a difference between me and the heroes of antiquity. Look at Alexander, for instance. After he has conquered Asia, he declares himself to be the son of Jupiter, and the whole East believes him, save only his mother and Aristotle and a handful of Athenian pedants. But if I, nowadays, were to declare myself the son of the Father Eternal, every fishwife would laugh in my face. There is nothing great left for me to do.”
This was said a few hours after he had crowned himself emperor; said quite simply and quite truthfully. Is it not plain why the East has always allured him, and will continue to allure him? By nature he is endowed with immense powers, and is overburdened by their incredible weight. Nothing can be adequate to his aspirations, now that he has learned how readily people obey the man who can command obedience by his skill and by his deeds. He is strong in his own strength; what does Voltaire’s enlightenment, what does Rousseau, matter to him? How can he wish to establish democracy, to install popular government, when he knows the weakness of the popular instincts, and all the corruptness of the leaders of the people? To expand his sway, to spread his name widely and ever more widely, to leave more record of himself in the book of universal history than that half page of which he spoke a few years ago, to sacrifice life itself to the little golden circlet on his head, to do these things without enjoyment and without leisure and without pause—this is all that life now offers.
When, during these days, the sketch for an imperial seal is laid before him, and he sees a lion couchant, he draws his pen across the picture, and writes in the margin: “An eagle volant.”