La Sorciere: The Witch of the Middle Ages Part 9

For is she not a queen, a queen with courtiers of her own? The crows have clearly some connection with her. In grave, dignified body they come like ancient augurs, to talk to her of pa.s.sing things. The wolves pa.s.sing by salute her timidly with sidelong glances. The bear, then oftener seen than now, would sometimes, in his heavily good-natured way, seat himself awkwardly at the threshold of her den, like a hermit calling on a fellow-hermit, just as we often see him in the Lives of the Desert Fathers.

All those birds and beasts with whom men only made acquaintance in hunting or slaying them, were outlawed as much as she. With all these she comes to an understanding; for Satan as the chief outlaw, imparts to his own the pleasures of natural freedom, the wild delight of living in a world sufficient unto itself.

Rough freedom of loneliness, all hail! The whole earth seems still clothed in a white shroud, held in bondage by a load of ice, of pitiless crystals, so uniform, sharp, and agonizing. After the year 1200 especially, the world is shut in like a transparent tomb, wherein all things look terribly motionless, hard, and stiff.

The Gothic Church has been called a "crystallization;" and so it truly is. About 1300, architecture gave up all its old variety of form and living fancies, to repeat itself for evermore, to vie with the monotonous prisms of Spitzbergen, to become the true and awful likeness of that hard crystal city, in which a dreadful dogma thought to bury all life away.

But for all the props, b.u.t.tresses, flying-b.u.t.tresses, that keep the monument up, one thing there is that makes it totter. There is no loud battering from without, but a certain softness in the very foundations, which attacks the crystal with an imperceptible thaw.

What thing do I mean? The humble stream of warm tears shed by a whole world, until they have become a very sea of wailings. What do I call it? A breath of the future, a stirring of the natural life, which shall presently rise again in irresistible might. The fantastic building of which more than one side is already sinking, says, not without terror, to itself, "It is the breath of Satan."

Beneath this Hecla-glacier lies a volcano which has no need of bursting out; a mild, slow, gentle heat, which caresses it from below, and, calling it nearer, says in a whisper, "Come down."

The Witch has something to laugh at, if from the gloom she can see how utterly Dante and St. Thomas,[37] in the bright light yonder, ignore the true position of things. They fancy that the Devil wins his way by cunning or by terror. They make him grotesque and coa.r.s.e, as in his childhood, when Jesus could still send him into the herd of swine. Or else they make him subtle as a logician of the schools, or a fault-finding lawyer. If he had been no better than this compound of beast and disputant,--if he had only lived in the mire or on fine-drawn quibbles about nothing, he would very soon have died of hunger.

[37] St. Thomas Aquinas, the "Angelic Doctor," who died in 1274.--TRANS.

People were too ready to crow over him, when he was shewn by Bartolus[38] pleading against the woman--that is, the Virgin--who gets him nonsuited and condemned with costs. At that time, indeed, the very contrary was happening on earth. By a master-stroke of his he had won over the plaintiff herself, his fair antagonist, the Woman; had seduced her, not indeed by verbal pleadings, but by arguments not less real than they were charming and irresistible. He put into her hands the fruits of science and of nature.

[38] Bartolus or Bartoli, a lawyer and law-writer of the fourteenth century.--TRANS.

No need for controversies, for pleas of any kind: he simply shows himself. In the East, the new-found Paradise, he begins to work. From that Asian world, which men had thought to destroy, there springs forth a peerless day-dawn, whose beams travel afar until they pierce the deep winter of the West. There dawns on us a world of nature and of art, accursed of the ignorant indeed, but now at length come forward to vanquish its late victors in a pleasant war of love and motherly endearments. All are conquered, all rave about it; they will have nothing but Asia herself. With her hands full she comes to meet us. Her tissues, shawls, her carpets so agreeably soft, so wondrously harmonized, her bright and well-wrought blades, her richly damascened arms, make us aware of our own barbarism. Moreover, little as that may seem, these accursed lands of the "miscreant," ruled by Satan, are visibly blessed with the fairest fruits of nature, that elixir of the powers of G.o.d; with _the first of vegetables_, coffee; with _the first of beasts_, the Arab horse. What am I saying?--with a whole world of treasures, silk, sugar, and a host of herbs all-powerful to relieve the heart, to soothe and lighten our sufferings.

All this breaks upon our view about the year 1300. Spain herself, whose brain is wholly fas.h.i.+oned out of Moors and Jews, for all that she is again subdued by the barbarous children of the Goth, bears witness in behalf of those _miscreants_. Wherever the Mussulman children of the Devil are at work, all is prosperous, the springs well forth, the ground is covered with flowers. A right worthy and harmless travail decks it with those wondrous vineyards, through which men recruit themselves, drowning all care, and seeming to drink in draughts of very goodness and heavenly compa.s.sion.

To whom does Satan bring the foaming cup of life? In this fasting world, which has so long been fasting from reason, what man was there strong enough to take all this in without growing giddy, without getting drunken and risking the loss of his wits?

Is there yet a brain so far from being petrified or crystallized by the teaching of St. Thomas, as to remain open to the living world, to its vegetative forces? Three magicians, Albert the Great, Roger Bacon, Arnaud of Villeneuve,[39] by strong efforts make their way to Nature's secrets; but those l.u.s.ty intellects lack flexibility and popular power. Satan falls back on his own Eve. The woman is still the most natural thing in the world; still keeps her hold on those traits of roguish innocence one sees in a kitten or a child of very high spirit.

Besides, she figures much better in that world-comedy, that mighty game wherewith the universal Proteus disports himself.

[39] Three eminent schoolmen of the thirteenth century, whose scientific researches pointed the way to future discoveries.--TRANS.

But being light and changeful, she is all the less liable to be carked and hardened by pain! This woman, whom we have seen outlawed from the world, and rooted on her wild moor, affords a case in point. Have we yet to learn whether, bruised and soured as she is, with her heart full of hate, she will re-enter the natural world and the pleasant paths of life? a.s.suredly her return thither will not find her in good tune, will happen mainly through a round of ill. In the coming and going of the storm she is all the more scared and violent for being so very weak.

When in the mild warmth of spring, from the air, the depths of the earth, from the flowers and their languages, a new revelation rises round her on every side, she is taken dizzy at the first. Her swelling bosom overflows. The Sibyl of science has her tortures, like her of c.u.mae or of Delphi. The schoolmen find their fun in saying, "It is the wind and nought else that blows her out. Her lover, the Prince of the Air, fills her with dreams and delusions, with wind, with smoke, with emptiness." Foolish irony! So far from this being the true cause of her drunkenness, it is nothing empty, it is a real, a substantial thing, which has loaded her bosom all too quickly.

Have you ever seen the agave, that hard wild African shrub, so sharp, bitter, and tearing, with huge bristles instead of leaves? Ten years through it loves and dies. At length one day the amorous shoot, which has so long been gathering in the rough thing, goes off with a noise like gunfire, and darts skyward. And this shoot becomes a whole tree, not less than thirty feet high, and bristling with sad flowers.

Some such a.n.a.logy does the gloomy Sibyl feel, when one morning of a spring-time, late in coming, and therefore impetuous at the last, there takes place all around her a vast explosion of life.

And all things look at her, and all things bloom for her. For every thing that has life says softly, "Whoso understands me, I am his."

What a contrast! Here is the wife of the desert and of despair, bred up in hate and vengeance, and lo! all these innocent things agree to smile upon her! The trees, soothed by the south wind, pay her gentle homage. Each herb of the field, with its own special virtue of scent, or remedy, or poison--very often the three things are one--offers itself to her, saying, "Gather me."

All things are clearly in love. "Are they not mocking me? I had been readier for h.e.l.l than for this strange festival. O spirit, art thou indeed that spirit of dread whom once I knew, the traces of whose cruelty I bear about me--what am I saying, and where are my senses?--the wound of whose dealing scorches me still?

"Ah, no! 'Tis not the spirit whom I hoped for in my rage; '_he who always says, No!_' This other one utters a yes of love, of drunken dizziness. What ails him? Is he the mad, the dazed soul of life?

"They spoke of the great Pan as dead. But here he is in the guise of Bacchus, of Priapus, eager with long-delayed desire, threatening, scorching, teeming. No, no! Be this cup far from me! Trouble only should I drink from it,--who knows? A despair yet sharper than my past despairs."

Meanwhile wherever the woman appears, she becomes the one great object of love. She is followed by all, and for her sake all despise their own proper kind. What they say about the black he-goat, her pretended favourite, may be applied to all. The horse neighs for her, breaking everything and putting her in danger. The awful king of the prairie, the black bull, bellows with grief, should she pa.s.s him by at a distance. And, behold, yon bird despondingly turns away from his hen, and with whirring wings hastes to convince the woman of his love!

Such is the new tyranny of her master, who, by the funniest hap of all, foregoes the part accredited to him as king of the dead, to burst forth a very king of life.

"No!" she says; "leave me to my hatred: I ask for nothing more. Let me be feared and fearful! The beauty I would have, is only that which dwells in these black serpents of my hair, in this countenance furrowed with grief, and the scars of thy thunderbolt." But the Lord of Evil replies with cunning softness: "Oh, but you are only the more beautiful, the more impressible, for this fiery rage of yours! Ay, call out and curse on, beneath one and the same goad! 'Tis but one storm calling another. Swift and smooth is the pa.s.sage from wrath to pleasure."

Neither her fury nor her pride would have saved her from such allurements. But she is saved by the boundlessness of her desire.

There is nought will satisfy her. Each kind of life for her is all too bounded, wanting in power. Away from her, steed and bull and loving bird! Away, ye creatures all! for one who desires the Infinite, how weak ye are!

She has a woman's longing; but for what? Even for the whole, the great all-containing whole. Satan did not foresee that no one creature would content her.

That which he could not do, is done for her in some ineffable way.

Overcome by a desire so wide and deep, a longing boundless as the sea, she falls asleep. At such a moment, all else forgot, no touch of hate, no thought of vengeance left in her, she slumbers on the plain, innocent in her own despite, stretched out in easy luxuriance like a sheep or a dove.

She sleeps, she dreams; a delightful dream! It seemed as if the wondrous might of universal life had been swallowed up within her; as if life and death and all things thenceforth lay fast in her bowels; as if in return for all her suffering, she was teeming at last with Nature herself.

CHAPTER IX.

THE DEVIL A PHYSICIAN.

That still and dismal scene of the Bride of Corinth, is repeated literally from the thirteenth to the fifteenth century. While it was yet night, just before the daybreak, the two lovers, Man and Nature, meet again, embrace with rapture, and, at that same moment--horrible to tell!--behold themselves attacked by fearful plagues. We seem still to hear the loved one saying to her lover, "It is all over: thy hair will be white to-morrow. I am dead, and thou too wilt die."

Three dreadful blows happen in these three centuries. In the first we have a loathsome changing of the outer man, diseases of the skin, above all, leprosy. In the second, the evil turns inwards, becomes a grotesque excitement of the nerves, a fit of epileptic dancing. Then all grows calm, but the blood is changed, and ulcers prepare the way for syphilis, the scourge of the fifteenth century.

Among the chief diseases of the Middle Ages, so far as one can look therein, to speak generally, had been hunger, weakness, poverty of blood, that kind of consumption which is visible in the sculptures of that time. The blood was like clear water, and scrofulous ailments were rife everywhere. Barring the well-paid doctors, Jew or Arab, of the kings, the art of medicine was practised only with, holy water at the church door. Thither on Sundays, after the service, would come a crowd of sick, to whom words like these were spoken: "You have sinned and G.o.d has afflicted you. Be thankful: so much the less will you suffer in the next world. Resign yourselves to suffer and to die. The Church has prayers for the dead." Weak, languis.h.i.+ng, hopeless, with no desire to live, they followed this counsel faithfully, and let life go its way.

A fatal discouragement, a wretched state of things, that would have prolonged without end these ages of lead, and debarred them from all progress! Worst of all things is it to resign oneself so readily, to welcome death with so much docility, to have strength for nothing, to desire nothing. Of more worth was that new era, that close of the Middle Ages, which at the cost of cruel sufferings first enabled us to regain our former energy; namely, _the resurrection of desire_.

Some Arab writers have a.s.serted that the widespread eruption of skin-diseases which marks the thirteenth century, was caused by the taking of certain stimulants to re-awaken and renew the defaults of pa.s.sion. Undoubtedly the burning spices brought over from the East, tended somewhat to such an issue. The invention of distilling and of divers fermented drinks may also have worked in the same direction.

But a greater and far more general fermentation was going on. During the sharp inward struggle between two worlds and two spirits, a third surviving silenced both. As the fading faith and the newborn reason were disputing together, somebody stepping between them caught hold of man. You ask who? A spirit unclean and raging, the spirit of sour desires, bubbling painfully within.

Debarred from all outlet, whether of bodily enjoyment, or the free flow of soul, the sap of life thus closely rammed together, was sure to corrupt itself. Bereft of light, of sound, of speech, it spoke through pains and ominous excrescences. Then happened a new and dreadful thing. The desire put off without being diminished, finds itself stopped short by a cruel enchantment, a shocking metamorphosis.[40] Love was advancing blindly with open arms. It recoils groaning; but in vain would it flee: the fire of the blood keeps raging; the flesh eats itself away in sharp t.i.tillations, and sharper within rages the coal of fire, made fiercer by despair.