all, Camors argued, his birth, his name, his family ties all pointed out
his true course, which was to combat the cruel and despotic doctrines
which he believed he detected under these democratic theories. Another
thing in the habitual language of his uncle also shocked and repelled
him--the profession of an absolute atheism. He had within him, in
default of a formal creed, a fund of general belief and respect for holy
things--that kind of religious sensibility which was shocked by impious
cynicism. Further he could not comprehend then, or ever afterward, how
principles alone, without faith in some higher sanction, could sustain
themselves by their own strength in the human conscience.

God--or no principles! This was the dilemma from which no German
philosophy could rescue him.

This reaction in his mind drew him closer to those other branches of his
family which he had hitherto neglected. His two aunts, living at Paris,
had been compelled, in consequence of their small fortunes, to make some
sacrifices to enter into the blessed state of matrimony. The elder,
Eleanore-Jeanne, had married, during her father's life, the Comte de la
Roche-Jugan--a man long past fifty, but still well worthy of being loved.
Nevertheless, his wife did not love him. Their views on many essential
points differed widely. M. de la Roche-Jugan was one of those who had
served the Government of the Restoration with an unshaken but hopeless
devotion. In his youth he had been attached to the person and to the
ministry of the Duc de Richelieu; and he had preserved the memory of that
illustrious man--of the elevated moderation of his sentiments--of the
warmth of his patriotism and of his constancy. He saw the pitfalls
ahead, pointed them out to his prince--displeased him by so doing, but
still followed his fortunes. Once more retired to private life with but
small means, he guarded his political principles rather like a religion