No, that was not all--neither all that Chateaubriand proposed to himself in taking the journey, nor even all that he wished others to see in it. Chateaubriand is Childe Harold before the real Childe Harold; he is a legitimist and Roman Catholic Byron. His René is the forerunner of the Byronic heroes; he himself, in his pilgrimages, is a forerunner of that half-fictitious, half-real Harold whom love of adventure and longing for new impressions drive from land to land. But the Byron of the ecclesiastical revival could not, like the English nobleman who still felt the blood of the Vikings in his veins, rest satisfied with the honest confession of such a simple motive as this for his wanderings. It would not have been at all in the spirit of Chateaubriand's period, nor would it have been in keeping with the part he played in that period, for him to go to Jerusalem to study landscape, to cover his palette with colours, and fill his sketch-book with sketches. When Childe Harold talks of his pilgrimage, he employs the word in its secondary meaning. Chateaubriand uses it in its original meaning. He tells every one that he is going to the Holy Land to strengthen his faith by the sight of all the holy places. He brings back with him water from the Jordan, and when the Comte de Chambord is born it is with this water that the royal infant is baptized. He himself says: "It may seem strange nowadays to speak of sacred vows and pilgrimages, but in this matter, as every one knows, I have no feeling of shame; I long ago took my place in the ranks of the superstitious and weak-minded. I am perhaps the last Frenchman who will set out for the Holy Land with the ideas, aims, and feelings of a medieval pilgrim. And though I do not possess the virtues which so conspicuously distinguished the De Coucys, De Nesles, De Chatillons, and De Montforts, I have at least their faith; by this sign even the old crusaders would recognise me as one of themselves."