Such, then, was the religious state of France in 1799: her clergy were rent by a formidable schism; the orthodox priests clung where possible to their parishioners, or lived in destitution abroad; the constitutional priests, though still frowned on by the Directory, were gaining ground at the expense of the Theophilanthropists, whose expiring efforts excited ridicule. In fine, a nation weary of religious experiments and groping about for some firm anchorage in the midst of the turbid ebb-tide and its numerous backwaters.[153] Despite the absence of any deep religious belief, Bonaparte felt the need of religion as the bulwark of morality and the cement of society. During his youth he had experienced the strength of Romanism in Corsica, and during his campaigns in Italy he saw with admiration the zeal of the French orthodox priests who had accepted exile and poverty for conscience' sake. To these outcasts he extended more protection than was deemed compatible with correct republicanism; and he received their grateful thanks. After Brumaire he suppressed the oath previously exacted from the clergy, and replaced it by a _promise_ of fidelity to the constitution. Many reasons have been assigned for this conduct, but doubtless his imagination was touched by the sight of the majestic hierarchy of Rome, whose spiritual powers still prevailed, even amidst the ruin of its temporal authority, and were slowly but surely winning back the ground lost in the Revolution. An influence so impalpable yet irresistible, that inherited from the Rome of the Cæsars the gift of organization and the power of maintaining discipline, in which the Revolution was so signally lacking, might well be the ally of the man who now dominated the Latin peoples. The pupil of Cæsar could certainly not neglect the aid of the spiritual hierarchy, which was all that remained of the old Roman grandeur. Added to this was his keen instinct for reality, which led him to scorn such whipped-up creeds as Robespierre's Supreme Being and that amazing hybrid, Theophilanthropy, offspring of the Goddess of Reason and La Réveillière-Lépeaux. Having watched their manufacture, rise and fall, he felt the more regard for the faith of his youth, which satisfied one of the most imperious needs of his nature, a craving for certainty. Witness this crushing retort to M. Mathieu: "What is your Theophilanthropy? Oh, don't talk to me of a religion which only takes me for this life, without telling me whence I come or whither I go." Of course, this does not prove the reality of Napoleon's religion; but it shows that he was not devoid of the religious instinct.