Against the Grain Part 14

All the mysterious horror of the Middle Ages hovered over that improbable book, the _Pretre marie_; magic blended with religion, black magic with prayer and, more pitiless and savage than the Devil himself, the G.o.d of Original Sin incessantly tortured the innocent Calixte, His reprobate, as once He had caused one of his angels to mark the houses of unbelievers whom he wished to slay.

Conceived by a fasting monk in the grip of delirium, these scenes were unfolded in the uneven style of a tortured soul. Unfortunately, among those disordered creatures that were like galvanized Coppelias of Hoffmann, some, like Neel de Nehou, seemed to have been imagined in moments of exhaustion following convulsions, and were discordant notes in this harmony of sombre madness, where they were as comical and ridiculous as a tiny zinc figure playing on a horn on a timepiece.

After these mystic divagations, the writer had experienced a period of calm. Then a terrible relapse followed.

This belief that man is a Buridanesque donkey, a being balanced between two forces of equal attraction which successively remain victorious and vanquished, this conviction that human life is only an uncertain combat waged between h.e.l.l and heaven, this faith in two opposite beings, Satan and Christ, was fatally certain to engender such inner discords of the soul, exalted by incessant struggle, excited at once by promises and menaces, and ending by abandoning itself to whichever of the two forces persisted in the pursuit the more relentlessly.

In the _Pretre marie_, Barbey d'Aurevilly sang the praises of Christ, who had prevailed against temptations; in the _Diaboliques_, the author succ.u.mbed to the Devil, whom he celebrated; then appeared sadism, that b.a.s.t.a.r.d of Catholicism, which through the centuries religion has relentlessly pursued with its exorcisms and stakes.

This condition, at once fascinating and ambiguous, can not arise in the soul of an unbeliever. It does not merely consist in sinking oneself in the excesses of the flesh, excited by outrageous blasphemies, for in such a case it would be no more than a case of satyriasis that had reached its climax. Before all, it consists in sacrilegious practice, in moral rebellion, in spiritual debauchery, in a wholly ideal aberration, and in this it is exemplarily Christian. It also is founded upon a joy tempered by fear, a joy a.n.a.logous to the satisfaction of children who disobey their parents and play with forbidden things, for no reason other than that they had been forbidden to do so.

In fact, if it did not admit of sacrilege, sadism would have no reason for existence. Besides, the sacrilege proceeding from the very existence of a religion, can only be intentionally and pertinently performed by a believer, for no one would take pleasure in profaning a faith that was indifferent or unknown to him.

The power of sadism and the attraction it presents, lies entirely then in the prohibited enjoyment of transferring to Satan the praises and prayers due to G.o.d; it lies in the non-observance of Catholic precepts which one really follows unwillingly, by committing in deeper scorn of Christ, those sins which the Church has especially cursed, such as pollution of worship and carnal orgy.

In its elements, this phenomenon to which the Marquis de Sade has bequeathed his name is as old as the Church. It had reared its head in the eighteenth century, recalling, to go back no farther, by a simple phenomenon of atavism the impious practices of the Sabbath, the witches' revels of the Middle Ages.

By having consulted the _Malleus maleficorum_, that terrible code of Jacob Sprenger which permits the Church wholesale burnings of necromancers and sorcerers, Des Esseintes recognized in the witches'

Sabbath, all the obscene practices and all the blasphemies of sadism.

In addition to the unclean scenes beloved by Malin, the nights successively and lawfully consecrated to excessive sensual orgies and devoted to the b.e.s.t.i.a.lities of pa.s.sion, he once more discovered the parody of the processions, the insults and eternal threats levelled at G.o.d and the devotion bestowed upon His rival, while amid cursing of the wine and the bread, the black ma.s.s was being celebrated on the back of a woman on all fours, whose stained bare thighs served as the altar from which the congregation received the communion from a black goblet stamped with an image of a goat.

This profusion of impure mockeries and foul shames were marked in the career of the Marquis de Sade, who garnished his terrible pleasures with outrageous sacrileges.

He cried out to the sky, invoked Lucifer, shouted his contempt of G.o.d, calling Him rogue and imbecile, spat upon the communion, endeavored to contaminate with vile ordures a Divinity who he prayed might d.a.m.n him, the while he declared, to defy Him the more, that He did not exist.

Barbey d'Aurevilly approached this psychic state. If he did not presume as far as De Sade in uttering atrocious curses against the Saviour; if, more prudent or more timid, he claimed ever to honor the Church, he none the less addressed his suit to the Devil as was done in medieval times and he, too, in order to brave G.o.d, fell into demoniac nymphomania, inventing sensual monstrosities, even borrowing from bedroom philosophy a certain episode which he seasoned with new condiments when he wrote the story _le Diner d'un athee_.

This extravagant book pleased Des Esseintes. He had caused to be printed, in violet ink and in a frame of cardinal purple, on a genuine parchment which the judges of the Rota had blessed, a copy of the _Diaboliques_, with characters whose quaint quavers and flourishes in turned up tails and claws affected a satanic form.

After certain pieces of Baudelaire that, in imitation of the clamorous songs of nocturnal revels, celebrated infernal litanies, this volume alone of all the works of contemporary apostolic literature testified to this state of mind, at once impious and devout, toward which Catholicism often thrust Des Esseintes.

With Barbey d'Aurevilly ended the line of religious writers; and in truth, that pariah belonged more, from every point of view, to secular literature than to the other with which he demanded a place that was denied him. His language was the language of disheveled romanticism, full of involved expressions, unfamiliar turns of speech, delighted with extravagant comparisons and with whip strokes and phrases which exploded, like the clangor of noisy bells, along the text. In short, d'Aurevilly was like a stallion among the geldings of the ultramontaine stables.

Des Esseintes reflected in this wise while re-reading, here and there, several pa.s.sages of the book and, comparing its nervous and changing style with the fixed manner of other Church writers, he thought of the evolution of language which Darwin has so truly revealed.

Compelled to live in a secular atmosphere, raised in the heart of the romantic school, constantly being in the current of modern literature and accustomed to reading contemporary publications, Barbey d'Aurevilly had acquired a dialect which although it had sustained numerous and profound changes since the Great Age, had nevertheless renewed itself in his works.

The ecclesiastical writers, on the contrary, confined within specific limitations, restricted to ancient Church literature, knowing nothing of the literary progress of the centuries and determined if need be to blind their eyes the more surely not to see, necessarily were constrained to the use of an inflexible language, like that of the eighteenth century which descendants of the French who settled in Canada still speak and write today, without change of phrasing or words, having succeeded in preserving their original idiom by isolation in certain metropolitan centres, despite the fact that they are enveloped upon every side by English-speaking peoples.

Meanwhile the silvery sound of a clock that tolled the angelus announced breakfast time to Des Esseintes. He abandoned his books, pressed his brow and went to the dining room, saying to himself that, among all the volumes he had just arranged, the works of Barbey d'Aurevilly were the only ones whose ideas and style offered the gaminess he so loved to savor in the Latin and decadent, monastic writers of past ages.

Chapter 13

As the season advanced, the weather, far from improving, grew worse.

Everything seemed to go wrong that year. After the squalls and mists, the sky was covered with a white expanse of heat, like plates of sheet iron. In two days, without transition, a torrid heat, an atmosphere of frightful heaviness, succeeded the damp cold of foggy days and the streaming of the rains. As though stirred by furious pokers, the sun showed like a kiln-hole, darting a light almost white-hot, burning one's face. A hot dust rose from the roads, scorching the dry trees, and the yellowed lawns became a deep brown. A temperature like that of a foundry hung over the dwelling of Des Esseintes.

Half naked, he opened a window and received the air like a furnace blast in his face. The dining room, to which he fled, was fiery, and the rarefied air simmered. Utterly distressed, he sat down, for the stimulation that had seized him had ended since the close of his reveries.

Like all people tormented by nervousness, heat distracted him. And his anaemia, checked by cold weather, again became p.r.o.nounced, weakening his body which had been debilitated by copious perspiration.

The back of his shirt was saturated, his perinaeum was damp, his feet and arms moist, his brow overflowing with sweat that ran down his cheeks. Des Esseintes reclined, annihilated, on a chair.

The sight of the meat placed on the table at that moment caused his stomach to rise. He ordered the food removed, asked for boiled eggs, and tried to swallow some bread soaked in eggs, but his stomach would have none of it. A fit of nausea overcame him. He drank a few drops of wine that p.r.i.c.ked his stomach like points of fire. He wet his face; the perspiration, alternately warm and cold, coursed along his temples. He began to suck some pieces of ice to overcome his troubled heart--but in vain.

So weak was he that he leaned against the table. He rose, feeling the need of air, but the bread had slowly risen in his gullet and remained there. Never had he felt so distressed, so shattered, so ill at ease.

To add to his discomfort, his eyes distressed him and he saw objects in double. Soon he lost his sense of distance, and his gla.s.s seemed to be a league away. He told himself that he was the play-thing of sensorial illusions and that he was incapable of reacting. He stretched out on a couch, but instantly he was cradled as by the tossing of a moving ship, and the affection of his heart increased. He rose to his feet, determined to rid himself, by means of a digestive, of the food which was choking him.

He again reached the dining room and sadly compared himself, in this cabin, to pa.s.sengers seized with sea-sickness. Stumbling, he made his way to the closet, examined the mouth organ without opening any of the stops, but instead took from a high shelf a bottle of benedictine which he kept because of its form which to him seemed suggestive of thoughts that were at once gently wanton and vaguely mystic.

But at this moment he remained indifferent, gazing with lack-l.u.s.tre, staring eyes at this squat, dark-green bottle which, at other times, had brought before him images of the medieval priories by its old-fashioned monkish paunch, its head and neck covered with a parchment hood, its red wax stamp quartered with three silver mitres against a field of azure and fastened at the neck, like a papal bull, with bands of lead, its label inscribed in sonorous Latin, on paper that seemed to have yellowed with age: _Liquor Monachorum Benedictinorum Abbatiae Fiscannensis_.

Under this thoroughly abbatial robe, signed with a cross and the ecclesiastic initials 'D.O.M.', pressed in between its parchments and ligatures, slept an exquisitely fine saffron-colored liquid. It breathed an aroma that seemed the quintessence of angelica and hyssop blended with sea-weeds and of iodines and bromes hidden in sweet essences, and it stimulated the palate with a spiritous ardor concealed under a virginal daintiness, and charmed the sense of smell by a pungency enveloped in a caress innocent and devout.

This deceit which resulted from the extraordinary disharmony between contents and container, between the liturgic form of the flask and its so feminine and modern soul, had formerly stimulated Des Esseintes to revery and, facing the bottle, he was inclined to think at great length of the monks who sold it, the Benedictines of the Abbey of Fecamp who, belonging to the brotherhood of Saint-Maur which had been celebrated for its controversial works under the rule of Saint Benoit, followed neither the observances of the white monks of Citeaux nor of the black monks of Cluny. He could not but think of them as being like their brethren of the Middle Ages, cultivating simples, heating retorts and distilling faultless panaceas and prescriptions.

He tasted a drop of this liquor and, for a few moments, had relief.

But soon the fire, which the dash of wine had lit in his bowels, revived. He threw down his napkin, returned to his study, and paced the floor. He felt as if he were under a pneumatic clock, and a numbing weakness stole from his brain through his limbs. Unable to endure it longer, he betook himself to the garden. It was the first time he had done this since his arrival at Fontenay. There he found shelter beneath a tree which radiated a circle of shadow. Seated on the lawn, he looked around with a besotted air at the square beds of vegetables planted by the servants. He gazed, but it was only at the end of an hour that he really saw them, for a greenish film floated before his eyes, permitting him only to see, as in the depths of water, flickering images of shifting tones.

But when he recovered his balance, he clearly distinguished the onions and cabbages, a garden bed of lettuce further off, and, in the distance along the hedge, a row of white lillies rec.u.mbent in the heavy air.

A smile played on his lips, for he suddenly recalled the strange comparison of old Nicandre, who likened, in the point of form, the pistils of lillies to the genital organs of a donkey; and he recalled also a pa.s.sage from Albert le Grand, in which that thaumaturgist describes a strange way of discovering whether a girl is still a virgin, by means of a lettuce.

These remembrances distracted him somewhat. He examined the garden, interesting himself in the plants withered by the heat, and in the hot ground whose vapors rose into the dusty air. Then, above the hedge which separated the garden below from the embankment leading to the fort, he watched the urchins struggling and tumbling on the ground.

He was concentrating his attention upon them when another younger, sorry little specimen appeared. He had hair like seaweed covered with sand, two green bubbles beneath his nose, and disgusting lips surrounded by a dirty white frame formed by a slice of bread smeared with cheese and filled with pieces of scallions.

Des Esseintes inhaled the air. A perverse appet.i.te seized him. This dirty slice made his mouth water. It seemed to him that his stomach, refusing all other nourishment, could digest this shocking food, and that his palate would enjoy it as though it were a feast.

He leaped up, ran to the kitchen and ordered a loaf, white cheese and green onions to be brought from the village, emphasizing his desire for a slice exactly like the one being eaten by the child. Then he returned to sit beneath the tree.

The little chaps were fighting with one another. They struggled for bits of bread which they shoved into their cheeks, meanwhile sucking their fingers. Kicks and blows rained freely, and the weakest, trampled upon, cried out.

At this sight, Des Esseintes recovered his animation. The interest he took in this fight distracted his thoughts from his illness.

Contemplating the blind fury of these urchins, he thought of the cruel and abominable law of the struggle of existence; and, although these children were mean, he could not help being interested in their futures, yet could not but believe that it had been better for them had their mothers never given them birth.

In fact, all they could expect of life was rash, colic, fever, and measles in their earliest years; slaps in the face and degrading drudgeries up to thirteen years; deceptions by women, sicknesses and infidelity during manhood and, toward the last, infirmities and agonies in a poorhouse or asylum.

And the future was the same for every one, and none in his good senses could envy his neighbor. The rich had the same pa.s.sions, the same anxieties, the same pains and the same illnesses, but in a different environment; the same mediocre enjoyments, whether alcoholic, literary or carnal. There was even a vague compensation in evils, a sort of justice which re-established the balance of misfortune between the cla.s.ses, permitting the poor to bear physical suffering more easily, and making it difficult for the unresisting, weaker bodies of the rich to withstand it.

How vain, silly and mad it is to beget brats! And Des Esseintes thought of those ecclesiastics who had taken vows of sterility, yet were so inconsistent as to canonize Saint Vincent de Paul, because he brought vain tortures to innocent creatures.

By means of his hateful precautions, Vincent de Paul had deferred for years the death of unintelligent and insensate beings, in such a way that when they later became almost intelligent and sentient to grief, they were able to antic.i.p.ate the future, to await and fear that death of whose very name they had of late been ignorant, some of them going as far to invoke it, in hatred of that sentence of life which the monk inflicted upon them by an absurd theological code.

And since this old man's death, his ideas had prevailed. Abandoned children were sheltered instead of being killed and yet their lives daily became increasingly rigorous and barren! Then, under pretext of liberty and progress, Society had discovered another means of increasing man's miseries by tearing him from his home, forcing him to don a ridiculous uniform and carry weapons, by brutalizing him in a slavery in every respect like that from which he had compa.s.sionately freed the negro, and all to enable him to slaughter his neighbor without risking the scaffold like ordinary murderers who operate single-handed, without uniforms and with weapons that are less swift and deafening.