"She removed Louis to Villenoix, where they have been living for two years."
So, instead of continuing my journey, I stopped at Blois to go to see Louis. Good Monsieur Lefebvre would not hear of my lodging anywhere but at his house, where he showed me his nephew's room with the books and all else that had belonged to him. At every turn the old man could not suppress some mournful exclamation, showing what hopes Louis' precocious genius had raised, and the terrible grief into which this irreparable ruin had plunged him.
"That young fellow knew everything, my dear sir!" said he, laying on the table a volume containing Spinoza's works. "How could so well organized a brain go astray?"
"Indeed, monsieur," said I, "was it not perhaps the result of its being so highly organized? If he really is a victim to the malady as yet unstudied in all its aspects, which is known simply as madness, I am inclined to attribute it to his passion. His studies and his mode of life had strung his powers and faculties to a degree of energy beyond which the least further strain was too much for nature; Love was enough to crack them, or to raise them to a new form of expression which we are maligning perhaps, by ticketing it without due knowledge. In fact, he may perhaps have regarded the joys of marriage as an obstacle to the perfection of his inner man and his flight towards spiritual spheres."
"My dear sir," said the old man, after listening to me with attention, "your reasoning is, no doubt, very sound; but even if I could follow it, would this melancholy logic comfort me for the loss of my nephew?"
Lambert's uncle was one of those men who live only by their affections.
I went to Villenoix on the following day. The kind old man accompanied me to the gates of Blois. When we were out on the road to Villenoix, he stopped me and said:
"As you may suppose, I do not go there. But do not forget what I have said; and in Mademoiselle de Villenoix's presence affect not to perceive that Louis is mad."
He remained standing on the spot where I left him, watching me till I was out of sight.
I made my way to the château of Villenoix, not without deep agitation. My thoughts were many at each step on this road, which Louis had so often trodden with a heart full of hopes, a soul spurred on by the myriad darts of love. The shrubs, the trees, the turns of the winding road where little gullies broke the banks on each side, were to me full of strange interest. I tried to enter into the impressions and thoughts of my unhappy friend. Those evening meetings on the edge of the coombe, where his lady-love had been wont to find him, had, no doubt, initiated Mademoiselle de Villenoix into the secrets of that vast and lofty spirit, as I had learned them all some years before.
But the thing that most occupied my mind, and gave to my pilgrimage the interest of intense curiosity, in addition to the almost pious feelings that led me onwards, was that glorious faith of Mademoiselle de Villenoix's which the good priest had told me of. Had she in the course of time been infected with her lover's madness, or had she so completely entered into his soul that she could understand all its thoughts, even the most perplexed? I lost myself in the wonderful problem of feeling, passing the highest inspirations of passion and the most beautiful instances of self-sacrifice. That one should die for the other is an almost vulgar form of devotion. To live faithful to one love is a form of heroism that immortalized Mademoiselle Dupuis. When the great Napoleon and Lord Byron could find successors in the hearts of women they had loved, we may well admire Bolingbroke's widow; but Mademoiselle Dupuis could feed on the memories of many years of happiness, whereas Mademoiselle de Villenoix, having known nothing of love but its first excitement, seemed to me to typify love in its highest expression. If she were herself almost crazy, it was splendid; but if she had understood and entered into his madness, she combined with the beauty of a noble heart a crowning effort of passion worthy to be studied and honored.
When I saw the tall turrets of the château, remembering how often poor Lambert must have thrilled at the sight of them, my heart beat anxiously. As I recalled the events of our boyhood, I was almost a sharer in his present life and situation. At last I reached a wide, deserted courtyard, and I went into the hall of the house without meeting a soul. There the sound of my steps brought out an old woman, to whom I gave a letter written to Mademoiselle de Villenoix by Monsieur Lefebvre. In a few minutes this woman returned to bid me enter, and led me to a low room, floored with black-and-white marble; the Venetian shutters were closed, and at the end of the room I dimly saw Louis Lambert.
"Be seated, monsieur," said a gentle voice that went to my heart.
Mademoiselle de Villenoix was at my side before I was aware of her presence, and noiselessly brought me a chair, which at first I would not accept. It was so dark that at first I saw Mademoiselle de Villenoix and Lambert only as two black masses perceived against the gloomy background. I presently sat down under the influence of the feeling that comes over us, almost in spite of ourselves, under the obscure vault of a church. My eyes, full of the bright sunshine, accustomed themselves gradually to this artificial night.
"Monsieur is your old school-friend," she said to Louis.
He made no reply. At last I could see him, and it was one of those spectacles that are stamped on the memory for ever. He was standing, his elbows resting on the cornice of the low wainscot, which threw his body forward, so that it seemed bowed under the weight of his bent head. His hair was as long as a woman's, falling over his shoulders and hanging about his face, giving him a resemblance to the busts of the great men of the time of Louis XIV. His face was perfectly white. He constantly rubbed one leg against the other, with a mechanical action that nothing could have checked, and the incessant friction of the bones made a doleful sound. Near him was a bed of moss on boards.
"He very rarely lies down," said Mademoiselle de Villenoix; "but whenever he does, he sleeps for several days."
Louis stood, as I beheld him, day and night with a fixed gaze, never winking his eyelids as we do. Having asked Mademoiselle de Villenoix whether a little more light would hurt our friend, on her reply I opened the shutters a little way, and could see the expression of Lambert's countenance. Alas! he was wrinkled, white-headed, his eyes dull and lifeless as those of the blind. His features seemed all drawn upwards to the top of his head. I made several attempts to talk to him, but he did not hear me. He was a wreck snatched from the grave, a conquest of life from death—or of death from life!
I stayed for about an hour, sunk in unaccountable dreams, and lost in painful thought. I listened to Mademoiselle de Villenoix, who told me every detail of this life—that of a child in arms.
Suddenly Louis ceased rubbing his legs together, and said slowly:
"The angels are white."
I cannot express the effect produced upon me by this utterance, by the sound of the voice I had loved, whose accents, so painfully expected, had seemed to be lost for ever. My eyes filled with tears in spite of every effort. An involuntary instinct warned me, making me doubt whether Louis had really lost his reason. I was indeed well assured that he neither saw nor heard me; but the sweetness of his tone, which seemed to reveal heavenly happiness, gave his speech an amazing effect. These words, the incomplete revelation of an unknown world, rang in our souls like some glorious distant bells in the depth of a dark night. I was no longer surprised that Mademoiselle de Villenoix considered Lambert to be perfectly sane. The life of the soul had perhaps subdued that of the body. His faithful companion had, no doubt—as I had at that moment—intuitions of that melodious and beautiful existence to which we give the name of Heaven in its highest meaning.
This woman, this angel, always was with him, seated at her embroidery frame; and each time she drew the needle out she gazed at Lambert with sad and tender feeling. Unable to endure this terrible sight—for I could not, like Mademoiselle de Villenoix, read all his secrets—I went out, and she came with me to walk for a few minutes and talk of herself and of Lambert.
"Louis must, no doubt, appear to be mad," said she. "But he is not, if the term mad ought only to be used in speaking of those whose brain is for some unknown cause diseased, and who can show no reason in their actions. Everything in my husband is perfectly balanced. Though he did not actively recognize you, it is not that he did not see you. He has succeeded in detaching himself from his body, and discerns us under some other aspect—what that is, I know not. When he speaks, he utters wondrous things. Only it often happens that he concludes in speech an idea that had its beginning in his mind; or he may begin a sentence and finish it in thought. To other men he seems insane; to me, living as I do in his mind, his ideas are quite lucid. I follow the road his spirit travels; and though I do not know every turning, I can reach the goal with him.
"Which of us has not often known what it is to think of some futile thing and be led on to some serious reflection through the ideas or memories it brings in its train? Not unfrequently, after speaking about some trifle, the simple starting-point of a rapid train of reflections, a thinker may forget or be silent as to the abstract connection of ideas leading to his conclusion, and speak again only to utter the last link in the chain of his meditations.
"Inferior minds, to whom this swift mental vision is a thing unknown, who are ignorant of the spirit's inner workings, laugh at the dreamer; and if he is subject to this kind of obliviousness, regard him as a madman. Louis is always in this state; he soars perpetually through the spaces of thought, traversing them with the swiftness of a swallow; I can follow him in his flight. This is the whole history of his madness. Some day, perhaps, Louis will come back to the life in which we vegetate; but if he breathes the air of heaven before the time when we may be permitted to do so, why should we desire to have him down among us? I am content to hear his heart beat, and all my happiness is to be with him. Is he not wholly mine? In three years, twice at intervals he was himself for a few days; once in Switzerland, where we went, and once in an island off the wilds of Brittany, where we took some sea-baths. I have twice been very happy! I can live on memory."
"But do you write down the things he says?" I asked.
"Why should I?" said she.
I was silent; human knowledge was indeed as nothing in this woman's eyes.
"At those times, when he talked a little," she added, "I think I have recorded some of his phrases, but I left it off; I did not understand him then."
I asked her for them by a look; she understood me. This is what I have been able to preserve from oblivion.
I
Everything here on earth is produced by an ethereal substance which is the common element of various phenomena, known inaccurately as electricity, heat, light, the galvanic fluid, the magnetic fluid, and so forth. The universal distribution of this substance, under various forms, constitutes what is commonly known as Matter.
II
The brain is the alembic to which the Animal conveys what each of its organizations, in proportion to the strength of that vessel, can absorb of that Substance, which returns it transformed into Will.
The Will is a fluid inherent in every creature endowed with motion. Hence the innumerable forms assumed by the Animal, the results of its combinations with that Substance. The Animal's instincts are the product of the coercion of the environment in which it develops. Hence its variety.
III
In Man the Will becomes a power peculiar to him, and exceeding in intensity that of any other species.
IV
By constant assimilation, the Will depends on the Substance it meets with again and again in all its transmutations, pervading them by Thought, which is a product peculiar to the human Will, in combination with the modifications of that Substance.
V
The innumerable forms assumed by Thought are the result of the greater or less perfection of the human mechanism.
VI
The Will acts through organs commonly called the five senses, which, in fact, are but one—the faculty of Sight. Feeling and tasting, hearing and smelling, are Sight modified to the transformations of the Substance which Man can absorb in two conditions: untransformed and transformed.
VII
Everything of which the form comes within the cognizance of the one sense of Sight may be reduced to certain simple bodies of which the elements exist in the air, the light, or in the elements of air and light. Sound is a condition of the air; colors are all conditions of light; every smell is a combination of air and light; hence the four aspects of Matter with regard to Man—sound, color, smell, and shape—have the same origin, for the day is not far off when the relationship of the phenomena of air and light will be made clear.
Thought, which is allied to Light, is expressed in words which depend on sound. To man, then, everything is derived from the Substance, whose transformations vary only through Number—a certain quantitative dissimilarity, the proportions resulting in the individuals or objects of what are classed as Kingdoms.
VIII
When the Substance is absorbed in sufficient number (or quantity) it makes of man an immensely powerful mechanism, in direct communication with the very element of the Substance, and acting on organic nature in the same way as a large stream when it absorbs the smaller brooks. Volition sets this force in motion independently of the Mind. By its concentration it acquires some of the qualities of the Substance, such as the swiftness of light, the penetrating power of electricity, and the faculty of saturating a body; to which must be added that it apprehends what it can do.
Still, there is in man a primordial and overruling phenomenon which defies analysis. Man may be dissected completely; the elements of Will and Mind may perhaps be found; but there still will remain beyond apprehension the x against which I once used to struggle. That x is the Word, the Logos, whose communication burns and consumes those who are not prepared to receive it. The Word is for ever generating the Substance.
IX
Rage, like all our vehement demonstrations, is a current of the human force that acts electrically; its turmoil when liberated acts on persons who are present even though they be neither its cause nor its object. Are there not certain men who by a discharge of Volition can sublimate the essence of the feelings of the masses?
X
Fanaticism and all emotions are living forces. These forces in some beings become rivers that gather in and sweep away everything.
XI
Though Space is, certain faculties have the power of traversing it with such rapidity that it is as though it existed not. From your own bed to the frontiers of the universe there are but two steps: Will and Faith.
XII
Facts are nothing; they do not subsist; all that lives of us is the Idea.
XIII
The realm of Ideas is divided into three spheres: that of Instinct, that of Abstractions, that of Specialism.
XIV
The greater part, the weaker part of visible humanity, dwells in the Sphere of Instinct. The Instinctives are born, labor, and die without rising to the second degree of human intelligence, namely, Abstraction.
XV
Society begins in the sphere of Abstraction. If Abstraction, as compared with Instinct, is an almost divine power, it is nevertheless incredibly weak as compared with the gift of Specialism, which is the formula of God. Abstraction comprises all nature in a germ, more virtually than a seed contains the whole system of a plant and its fruits. From Abstraction are derived laws, arts, social ideas, and interests. It is the glory and the scourge of the earth: its glory because it has created social life; its scourge because it allows man to evade entering into Specialism, which is one of the paths to the Infinite. Man measures everything by Abstractions: Good and Evil, Virtue and Crime. Its formula of equity is a pair of scales, its justice is blind. God's justice sees: there is all the difference.
There must be intermediate Beings, then, dividing the sphere of Instinct from the sphere of Abstractions, in whom the two elements mingle in an infinite variety of proportions. Some have more of one, some more of the other. And there are also some in which the two powers neutralize each other by equality of effect.
XVI
Specialism consists in seeing the things of the material universe and the things of the spiritual universe in all their ramifications original and causative. The greatest human geniuses are those who started from the darkness of Abstraction to attain to the light of Specialism. (Specialism, species, sight; speculation, or seeing everything, and all at once; Speculum, a mirror or means of apprehending a thing by seeing the whole of it.) Jesus had the gift of Specialism; He saw each fact in its root and in its results, in the past where it had its rise, and in the future where it would grow and spread; His sight pierced into the understanding of others. The perfection of the inner eye gives rise to the gift of Specialism. Specialism brings with it Intuition. Intuition is one of the faculties of the Inner Man, of which Specialism is an attribute. Intuition acts by an imperceptible sensation of which he who obeys it is not conscious: for instance, Napoleon instinctively moving from a spot struck immediately afterwards by a cannon ball.
XVII
Between the sphere of Abstraction and that of Specialism, as between those of Abstraction and Instinct, there are beings in whom the attributes of both combine and produce a mixture; these are men of genius.
XVIII
Specialism is necessarily the most perfect expression of man, and he is the link binding the visible world to the higher worlds; he acts, sees, and feels by his inner powers. The man of Abstraction thinks. The man of Instinct acts.
XIX
Hence man has three degrees. That of Instinct, below the average; that of Abstraction, the general average; that of Specialism, above the average. Specialism opens to man his true career; the Infinite dawns on him; he sees what his destiny must be.
XX
There are three worlds—the Natural, the Spiritual, and the Divine. Humanity passes through the Natural world, which is not fixed either in its essence or its faculties. The Spiritual world is fixed in its essence and unfixed in its faculties. The Divine world is fixed in its faculties and its essence both. Hence there is necessarily a Material worship, a Spiritual worship, and a Divine worship: three forms expressed in action, speech, and prayer, or, in other words, in deed, apprehension, and love. Instinct demands deed; Abstraction is concerned with Ideas; Specialism sees the end, it aspires to God with presentiment or contemplation.
XXI
Hence, perhaps, some day the converse of Et Verbum caro factum est will become the epitome of a new Gospel, which will proclaim that The Flesh shall be made the Word and become the Utterance of God.
XXII
The Resurrection is the work of the Wind of Heaven sweeping over the worlds. The angel borne on the Wind does not say: "Arise, ye dead"; he says, "Arise, ye who live!"
Such are the meditations which I have with great difficulty cast in a form adapted to our understanding. There are some others which Pauline remembered more exactly, wherefore I know not, and which I wrote from her dictation; but they drive the mind to despair when, knowing in what an intellect they originated, we strive to understand them. I will quote a few of them to complete my study of this figure; partly, too, perhaps, because, in these last aphorisms, Lambert's formulas seem to include a larger universe than the former set, which would apply only to zoological evolution. Still, there is a relation between the two fragments, evident to those persons—though they be but few—who love to dive into such intellectual deeps.
I
Everything on earth exists solely by motion and number.
II
Motion is, so to speak, number in action.
III
Motion is the product of a force generated by the Word and by Resistance, which is Matter. But for Resistance, Motion would have had no results; its action would have been infinite. Newton's gravitation is not a law, but an effect of the general law of universal motion.
IV
Motion, acting in proportion to Resistance, produces a result which is Life. As soon as one or the other is the stronger, Life ceases.
V
No portion of Motion is wasted; it always produces number; still, it can be neutralized by disproportionate resistance, as in minerals.
VI
Number, which produces variety of all kinds, also gives rise to Harmony, which, in the highest meaning of the word, is the relation of parts to the whole.
VII
But for Motion, everything would be one and the same. Its products, identical in their essence, differ only by Number, which gives rise to faculties.
VIII
Man looks to faculties; angels look to the Essence.
IX
By giving his body up to elemental action, man can achieve an inner union with the Light.
X
Number is intellectual evidence belonging to man alone; by it he acquires knowledge of the Word.
XI
There is a Number beyond which the impure cannot pass: the Number which is the limit of creation.
XII
The Unit was the starting-point of every product: compounds are derived from it, but the end must be identical with the beginning. Hence this Spiritual formula: the compound Unit, the variable Unit, the fixed Unit.
XIII
The Universe is the Unit in variety. Motion is the means; Number is the result. The end is the return of all things to the Unit, which is God.
XIV
Three and Seven are the two chief Spiritual numbers.
XV
Three is the formula of created worlds. It is the Spiritual Sign of the creation, as it is the Material Sign of dimension. In fact, God has worked by curved lines only: the Straight Line is an attribute of the Infinite; and man, who has the presentiment of the Infinite, reproduces it in his works. Two is the number of generation. Three is the number of Life which includes generation and offspring. Add the sum of four, and you have Seven, the formula of Heaven. Above all is God; He is the Unit.
After going in to see Louis, once more, I took leave of his wife and went home, lost in ideas so adverse to social life that, in spite of a promise to return to Villenoix, I did not go.
The sight of Louis had had some mysteriously sinister influence over me. I was afraid to place myself again in that heavy atmosphere, where ecstasy was contagious. Any man would have felt, as I did, a longing to throw himself into the infinite, just as one soldier after another killed himself in a certain sentry box where one had committed suicide in the camp at Boulogne. It is a known fact that Napoleon was obliged to have the hut burned which had harbored an idea that had become a mortal infection.
Louis' room had perhaps the same fatal effect as that sentry box.
These two facts would then be additional evidence in favor of his theory of the transfusion of Will. I was conscious of strange disturbances, transcending the most fantastic results of taking tea, coffee, or opium, of dreams or of fever—mysterious agents, whose terrible action often sets our brains on fire.
I ought perhaps to have made a separate book of these fragments of thought, intelligible only to certain spirits who have been accustomed to lean over the edge of abysses in the hope of seeing to the bottom. The life of that mighty brain, which split up on every side perhaps, like a too vast empire, would have been set forth in the narrative of this man's visions—a being incomplete for lack of force or of weakness; but I preferred to give an account of my own impressions rather than to compose a more or less poetical romance.
Louis Lambert died at the age of twenty-eight, September 25, 1824, in his true love's arms. He was buried by her desire in an island in the park at Villenoix. His tombstone is a plain stone cross, without name or date. Like a flower that has blossomed on the margin of a precipice, and drops into it, its colors and fragrance all unknown, it was fitting that he too should fall. Like many another misprized soul, he had often yearned to dive haughtily into the void, and abandon there the secrets of his own life.
Mademoiselle de Villenoix would, however, have been quite justified in recording his name on that cross with her own. Since her partner's death, reunion has been her constant, hourly hope. But the vanities of woe are foreign to faithful souls.
Villenoix is falling into ruin. She no longer resides there; to the end, no doubt, that she may the better picture herself there as she used to be. She had said long ago:
"His heart was mine; his genius is with God."
Château de Saché, June-July 1832.
THE EXILES
ALMAE SORORI
In the year 1308 few houses were yet standing on the Island formed by the alluvium and sand deposited by the Seine above the Cité, behind the Church of Notre-Dame. The first man who was so bold as to build on this strand, then liable to frequent floods, was a constable of the watch of the City of Paris, who had been able to do some service to their Reverences the Chapter of the Cathedral; and in return the Bishop leased him twenty-five perches of land, with exemption from all feudal dues or taxes on the buildings he might erect.
Seven years before the beginning of this narrative, Joseph Tirechair, one of the sternest of Paris constables, as his name [Tear Flesh] would indicate, had, thanks to his share of the fines collected by him for delinquencies committed within the precincts of the Cité, been able to build a house on the bank of the Seine just at the end of the Rue du Port-Saint-Landry. To protect the merchandise landed on the strand, the municipality had constructed a sort of break-water of masonry, which may still be seen on some old plans of Paris, and which preserved the piles of the landing-place by meeting the rush of water and ice at the upper end of the Island. The constable had taken advantage of this for the foundation of his house, so that there were several steps up to his door.
Like all the houses of that date, this cottage was crowned by a peaked roof, forming a gable-end to the front, or half a diamond. To the great regret of historians, but two or three examples of such roofs survive in Paris. A round opening gave light to a loft, where the constable's wife dried the linen of the Chapter, for she had the honor of washing for the Cathedral—which was certainly not a bad customer. On the first floor were two rooms, let to lodgers at a rent, one year with another, of forty sous Parisis each, an exorbitant sum, that was however justified by the luxury Tirechair had lavished on their adornment. Flanders tapestry hung on the walls, and a large bed with a top valance of green serge, like a peasant's bed, was amply furnished with mattresses, and covered with good sheets of fine linen. Each room had a stove called a chauffe-doux; the floor, carefully polished by Dame Tirechair's apprentices, shone like the woodwork of a shrine. Instead of stools, the lodgers had deep chairs of carved walnut, the spoils probably of some raided castle. Two chests with pewter mouldings, and tables on twisted legs, completed the fittings, worthy of the most fastidious knights-banneret whom business might bring to Paris.
The windows of those two rooms looked out on the river. From one you could only see the shores of the Seine, and the three barren islands, of which two were subsequently joined together to form the Ile Saint-Louis; the third was the Ile de Louviers. From the other could be seen, down a vista of the Port-Saint-Landry, the buildings on the Grève, the Bridge of Notre-Dame, with its houses, and the tall towers of the Louvre, but lately built by Philippe-Auguste to overlook the then poor and squalid town of Paris, which suggests so many imaginary marvels to the fancy of modern romancers.
The ground floor of Tirechair's house consisted of a large hall, where his wife's business was carried on, through which the lodgers were obliged to pass on their way to their own rooms up a stairway like a mill-ladder. Behind this were a kitchen and a bedroom, with a view over the Seine. A tiny garden, reclaimed from the waters, displayed at the foot of this modest dwelling its beds of cabbages and onions, and a few rose-bushes, sheltered by palings, forming a sort of hedge. A little structure of lath and mud served as a kennel for a big dog, the indispensable guardian of so lonely a dwelling. Beyond this kennel was a little plot, where the hens cackled whose eggs were sold to the Canons. Here and there on this patch of earth, muddy or dry according to the whimsical Parisian weather, a few trees grew, constantly lashed by the wind, and teased and broken by the passer-by—willows, reeds, and tall grasses.
The Eyot, the Seine, the landing-place, the house, were all overshadowed on the west by the huge basilica of Notre-Dame casting its cold gloom over the whole plot as the sun moved. Then, as now, there was not in all Paris a more deserted spot, a more solemn or more melancholy prospect. The noise of waters, the chanting of priests, or the piping of the wind, were the only sounds that disturbed this wilderness, where lovers would sometimes meet to discuss their secrets when the church-folks and clergy were safe in church at the services.
One evening in April in the year 1308, Tirechair came home in a remarkably bad temper. For three days past everything had been in good order on the King's highway. Now, as an officer of the peace, nothing annoyed him so much as to feel himself useless. He flung down his halbert in a rage, muttered inarticulate words as he pulled off his doublet, half red and half blue, and slipped on a shabby camlet jerkin. After helping himself from the bread-box to a hunch of bread, and spreading it with butter, he seated himself on a bench, looked round at his four whitewashed walls, counted the beams of the ceiling, made a mental inventory of the household goods hanging from the nails, scowled at the neatness which left him nothing to complain of, and looked at his wife, who said not a word as she ironed the albs and surplices from the sacristy.
"By my halidom," he said, to open the conversation, "I cannot think, Jacqueline, where you go to catch your apprenticed maids. Now, here is one," he went on, pointing to a girl who was folding an altar-cloth, clumsily enough, it must be owned, "who looks to me more like a damsel rather free of her person than a sturdy country wench. Her hands are as white as a fine lady's! By the Mass! and her hair smells of essences, I verily believe, and her hose are as fine as a queen's. By the two horns of Old Nick, matters please me but ill as I find them here."
The girl colored, and stole a look at Jacqueline, full of alarm not unmixed with pride. The mistress answered her glance with a smile, laid down her work, and turned to her husband.
"Come now," said she, in a sharp tone, "you need not harry me. Are you going to accuse me next of some underhand tricks? Patrol your roads as much as you please, but do not meddle here with anything but what concerns your sleeping in peace, drinking your wine, and eating what I set before you, or else, I warn you, I will have no more to do with keeping you healthy and happy. Let any one find me a happier man in all the town," she went on, with a scolding grimace. "He has silver in his purse, a gable over the Seine, a stout halbert on one hand, an honest wife on the other, a house as clean and smart as a new pin! And he growls like a pilgrim smarting from Saint Anthony's fire!"
"Hey day!" exclaimed the sergeant of the watch, "do you fancy, Jacqueline, that I have any wish to see my house razed down, my halbert given to another, and my wife standing in the pillory?"
Jacqueline and the dainty journeywoman turned pale.
"Just tell me what you are driving at," said the washerwoman sharply, "and make a clean breast of it. For some days, my man, I have observed that you have some maggot twisting in your poor brain. Come up, then, and have it all out. You must be a pretty coward indeed if you fear any harm when you have only to guard the common council and live under the protection of the Chapter! Their Reverences the Canons would lay the whole bishopric under an interdict if Jacqueline brought a complaint of the smallest damage."
As she spoke, she went straight up to her husband and took him by the arm.
"Come with me," she added, pulling him up and out on to the steps.
When they were down by the water in their little garden, Jacqueline looked saucily in her husband's face.
"I would have you to know, you old gaby, that when my lady fair goes out, a piece of gold comes into our savings-box."
"Oh, ho!" said the constable, who stood silent and meditative before his wife. But he presently said, "Any way, we are done for.—What brings the dame to our house?"
"She comes to see the well-favored young clerk who lives overhead," replied Jacqueline, looking up at the window that opened on to the vast landscape of the Seine valley.
"The Devil's in it!" cried the man. "For a few base crowns you have ruined me, Jacqueline. Is that an honest trade for a sergeant's decent wife to ply? And, be she Countess or Baroness, the lady will not be able to get us out of the trap in which we shall find ourselves caught sooner or later. Shall we not have to square accounts with some puissant and offended husband? for, by the Mass, she is fair to look upon!"
"But she is a widow, I tell you, gray gander! How dare you accuse your wife of foul play and folly? And the lady has never spoken a word to yon gentle clerk; she is content to look on him and think of him. Poor lad! he would be dead of starvation by now but for her, for she is as good as a mother to him. And he, the sweet cherub! it is as easy to cheat him as to rock a new-born babe. He believes his pence will last for ever, and he has eaten them through twice over in the past six months."
"Woman," said the sergeant, solemnly pointing to the Place de Grève, "do you remember seeing, even from this spot, the fire in which they burnt the Danish woman the other day?"
"What then?" said Jacqueline, in a fright.
"What then?" echoed Tirechair. "Why, the two men who lodge with us smell of scorching. Neither Chapter nor Countess nor Protector can serve them. Here is Easter come round; the year is ending; we must turn our company out of doors, and that at once. Do you think you can teach an old constable how to know a gallows-bird? Our two lodgers were on terms with la Porette, that heretic jade from Denmark or Norway, whose last cries you heard from here. She was a brave witch; she never blenched at the stake, which was proof enough of her compact with the Devil. I saw her as plain as I see you; she preached to the throng, and declared she was in heaven and could see God.
"And since that, I tell you, I have never slept quietly in my bed. My lord, who lodges over us, is of a surety more of a wizard than a Christian. On my word as an officer, I shiver when that old man passes near me; he never sleeps of nights; if I wake, his voice is ringing like a bourdon of bells, and I hear him uttering incantations in the language of hell. Have you ever seen him eat an honest crust of bread or a hearth-cake made by a good Catholic baker? His brown skin has been scorched and tanned by hell-fires. Marry, and I tell you his eyes hold a spell like those of serpents. Jacqueline, I will have none of those two men under my roof. I see too much of the law not to know that it is well to have nothing to do with it.—You must get rid of our two lodgers; the elder, because I suspect him; the youngster, because he is too pretty. They neither of them seem to me to keep Christian company. The boy is ever staring at the moon, the stars, and the clouds, like a wizard watching for the hour when he shall mount his broomstick; the other old rogue certainly makes some use of the poor boy for his black art. My house stands too close to the river as it is, and that risk of ruin is bad enough without bringing down fire from heaven, or the love affairs of a countess. I have spoken. Do not rebel."
In spite of her sway in the house, Jacqueline stood stupefied as she listened to the edict fulminated against his lodgers by the sergeant of the watch. She mechanically looked up at the window of the room inhabited by the old man, and shivered with horror as she suddenly caught sight of the gloomy, melancholy face, and the piercing eye that so affected her husband, accustomed as he was to dealing with criminals.
At that period, great and small, priests and laymen, all trembled before the idea of any supernatural power. The word "magic" was as powerful as leprosy to root up feelings, break social ties, and freeze piety in the most generous soul. It suddenly struck the constable's wife that she never, in fact, had seen either of her lodgers exercising any human function. Though the younger man's voice was as sweet and melodious as the tones of a flute, she so rarely heard it that she was tempted to think his silence the result of a spell. As she recalled the strange beauty of that pink-and-white face, and saw in memory the fine fair hair and moist brilliancy of those eyes, she believed they were indeed the artifices of the Devil. She remembered that for days at a time she had never heard the slightest sound from either room. Where were the strangers during all those hours?
Suddenly the most singular circumstances recurred to her mind. She was completely overmastered by fear, and could even discern witchcraft in the rich lady's interest in this young Godefroid, a poor orphan who had come from Flanders to study at the University of Paris. She hastily put her hand into one of her pockets, pulled out four livres of Tournay in large silver coinage, and looked at the pieces with an expression of avarice mingled with terror.
"That, at any rate, is not false coin," said she, showing the silver to her husband. "Besides," she went on, "how can I turn them out after taking next year's rent paid in advance?"
"You had better inquire of the Dean of the Chapter," replied Tirechair. "Is not it his business to tell us how we should deal with these extraordinary persons?"
"Ay, truly extraordinary," cried Jacqueline. "To think of their cunning; coming here under the very shadow of Notre-Dame! Still," she went on, "or ever I ask the Dean, why not warn that fair and noble lady of the risk she runs?"
As she spoke, Jacqueline went into the house with her husband, who had not missed a mouthful. Tirechair, as a man grown old in the tricks of his trade, affected to believe that the strange lady was in fact a work-girl; still, this assumed indifference could not altogether cloak the timidity of a courtier who respects a royal incognito. At this moment six was striking by the clock of Saint-Denis du Pas, a small church that stood between Notre-Dame and the Port-Saint-Landry—the first church erected in Paris, on the very spot where Saint-Denis was laid on the gridiron, as chronicles tell. The hour flew from steeple to tower all over the city. Then suddenly confused shouts were heard on the left bank of the Seine, behind Notre-Dame, in the quarter where the schools of the University harbored their swarms.
At this signal, Jacqueline's elder lodger began to move about his room. The sergeant, his wife, and the strange lady listened while he opened and shut his door, and the old man's heavy step was heard on the steep stair. The constable's suspicions gave such interest to the advent of this personage, that the lady was startled as she observed the strange expression of the two countenances before her. Referring the terrors of this couple to the youth she was protecting—as was natural in a lover—the young lady awaited, with some uneasiness, the event thus heralded by the fears of her so-called master and mistress.
The old man paused for a moment on the threshold to scrutinize the three persons in the room, and seemed to be looking for his young companion. This glance of inquiry, unsuspicious as it was, agitated the three. Indeed, nobody, not even the stoutest man, could deny that Nature had bestowed exceptional powers on this being, who seemed almost supernatural. Though his eyes were somewhat deeply shaded by the wide sockets fringed with long eyebrows, they were set, like a kite's eyes, in eyelids so broad, and bordered by so dark a circle sharply defined on his cheek, that they seemed rather to be prominent. These singular eyes had in them something indescribably domineering and piercing, which took possession of the soul by a grave and thoughtful look, a look as bright and lucid as that of a serpent or a bird, but which held one fascinated and crushed by the swift communication of some tremendous sorrow, or of some superhuman power.
Every feature was in harmony with this eye of lead and of fire, at once rigid and flashing, stern and calm. While in this eagle eye earthly emotions seemed in some sort extinct, the lean, parched face also bore traces of unhappy passions and great deeds done. The nose, which was narrow and aquiline, was so long that it seemed to hang on by the nostrils. The bones of the face were strongly marked by the long, straight wrinkles that furrowed the hollow cheeks. Every line in the countenance looked dark. It would suggest the bed of a torrent where the violence of former floods was recorded in the depth of the water-courses, which testified to some terrible, unceasing turmoil. Like the ripples left by the oars of a boat on the waters, deep lines, starting from each side of his nose, marked his face strongly, and gave an expression of bitter sadness to his mouth, which was firm and straight-lipped. Above the storm thus stamped on his countenance, his calm brow rose with what may be called boldness, and crowned it as with a marble dome.
The stranger preserved that intrepid and dignified manner that is frequently habitual with men inured to disaster, and fitted by nature to stand unmoved before a furious mob and to face the greatest dangers. He seemed to move in a sphere apart, where he poised above humanity. His gestures, no less than his look, were full of irresistible power; his lean hands were those of a soldier; and if your own eyes were forced to fall before his piercing gaze, you were no less sure to tremble when by word or action he spoke to your soul. He moved in silent majesty that made him seem a king without his guard, a god without his rays.
His dress emphasized the ideas suggested by the peculiarities of his mien and face. Soul, body, and garb were in harmony, and calculated to impress the coldest imagination. He wore a sort of sleeveless gown of black cloth, fastened in front, and falling to the calf, leaving the neck bare with no collar. His doublet and boots were likewise black. On his head was a black velvet cap like a priest's, sitting in a close circle above his forehead, and not showing a single hair. It was the strictest mourning, the gloomiest habit a man could wear. But for a long sword that hung by his side from a leather belt which could be seen where his surcoat hung open, a priest would have hailed him as a brother. Though of no more than middle height, he appeared tall; and, looking him in the face, he seemed a giant.
"The clock has struck, the boat is waiting; will you not come?"
At these words, spoken in bad French, but distinctly audible in the silence, a little noise was heard in the other top room, and the young man came down as lightly as a bird.
When Godefroid appeared, the lady's face turned crimson; she trembled, started, and covered her face with her white hands.
Any woman might have shared her agitation at the sight of this youth of about twenty, of a form and stature so slender that at a first glance he might have been taken for a mere boy, or a young girl in disguise. His black cap—like the beret worn by the Basque people—showed a brow as white as snow, where grace and innocence shone with an expression of divine sweetness—the light of a soul full of faith. A poet's fancy would have seen there the star which, in some old tale, a mother entreats the fairy godmother to set on the forehead of an infant abandoned, like Moses, to the waves. Love lurked in the thousand fair curls that fell over his shoulders. His throat, truly a swan's throat, was white and exquisitely round. His blue eyes, bright and liquid, mirrored the sky. His features and the mould of his brow were refined and delicate enough to enchant a painter. The bloom of beauty, which in a woman's face causes men such indescribable delight, the exquisite purity of outline, the halo of light that bathes the features we love, were here combined with a masculine complexion, and with strength as yet but half developed, in the most enchanting contrast. His was one of those melodious countenances which even when silent speak and attract us. And yet, on marking it attentively, the incipient blight might have been detected which comes of a great thought or a passion, the faint yellow tinge that made him seem like a young leaf opening to the sun.
No contrast could be greater or more startling than that seen in the companionship of these two men. It was like seeing a frail and graceful shrub that has grown from the hollow trunk of some gnarled willow, withered by age, blasted by lightning, standing decrepit; one of those majestic trees that painters love; the trembling sapling takes shelter there from storms. One was a god, the other was an angel; one the poet that feels, the other the poet that expresses—a prophet in sorrow, a levite in prayer.
They went out together without speaking.
"Did you mark how he called him to him?" cried the sergeant of the watch when the footsteps of the couple were no longer audible on the strand. "Are not they a demon and his familiar?"
"Phooh!" puffed Jacqueline. "I felt smothered! I never marked our two lodgers so carefully. 'Tis a bad thing for us women that the Devil can wear so fair a mien!"
"Ay, cast some holy water on him," said Tirechair, "and you will see him turn into a toad.—I am off to tell the office all about them."
On hearing this speech, the lady roused herself from the reverie into which she had sunk, and looked at the constable, who was donning his red-and-blue jacket.
"Whither are you off to?" she asked.
"To tell the justices that wizards are lodging in our house very much against our will."
The lady smiled.
"I," said she, "am the Comtesse de Mahaut," and she rose with a dignity that took the man's breath away. "Beware of bringing the smallest trouble on your guests. Above all, respect the old man; I have seen him in the company of your Lord the King, who entreated him courteously; you will be ill advised to trouble him in any way. As to my having been here—never breathe a word of it, as you value your life."
She said no more, but relapsed into thought.
Presently she looked up, signed to Jacqueline, and together they went up into Godefroid's room. The fair Countess looked at the bed, the carved chairs, the chest, the tapestry, the table, with a joy like that of the exile who sees on his return the crowded roofs of his native town nestling at the foot of a hill.
"If you have not deceived me," she said to Jacqueline, "I promise you a hundred crowns in gold."
"Behold, madame," said the woman, "the poor angel is confiding—here is all his treasure."
As she spoke, Jacqueline opened a drawer in the table and showed some parchments.
"God of mercy!" cried the Countess, snatching up a document that caught her eye, on which she read, Gothofredus Comes Gantiacus (Godefroid, Count of Ghent).
She dropped the parchment, and passed her hand over her brow; then, feeling, no doubt, that she had compromised herself by showing so much emotion, she recovered her cold demeanor.
"I am satisfied," said she.
She went downstairs and out of the house. The constable and his wife stood in their doorway, and saw her take the path to the landing-place.
A boat was moored hard by. When the rustle of the Countess' approach was audible, a boatman suddenly stood up, helped the fair laundress to take her seat in it, and rowed with such strength as to make the boat fly like a swallow down the stream.
"You are a sorry fellow," said Jacqueline, giving the officer's shoulder a familiar slap. "We have earned a hundred gold crowns this morning."
"I like harboring lords no better than harboring wizards. And I know not, of the two, which is the more like to bring us to the gallows," replied Tirechair, taking up his halbert. "I will go my rounds over by Champfleuri; God protect us, and send me to meet some pert jade out in her bravery of gold rings to glitter in the shade like a glow-worm!"
Jacqueline, alone in the house, hastily went up to the unknown lord's room to discover, if she could, some clue to this mysterious business. Like some learned men who give themselves infinite pains to complicate the clear and simple laws of nature, she had already invented a chaotic romance to account for the meeting of these three persons under her humble roof. She hunted through the chest, examined everything, but could find nothing extraordinary. She saw nothing on the table but a writing-case and some sheets of parchment; and as she could not read, this discovery told her nothing. A woman's instinct then took her into the young man's room, and from thence she descried her two lodgers crossing the river in the ferry boat.
"They stand like two statues," said she to herself. "Ah, ha! They are landing at the Rue du Fouarre. How nimble he is, the sweet youth! He jumped out like a bird. By him the old man looks like some stone saint in the Cathedral.—They are going to the old School of the Four Nations. Presto! they are out of sight.—And this is where he lives, poor cherub!" she went on, looking about the room. "How smart and winning he is! Ah! your fine gentry are made of other stuff than we are."
And Jacqueline went down again after smoothing down the bed-coverlet, dusting the chest, and wondering for the hundredth time in six months:
"What in the world does he do all the blessed day? He cannot always be staring at the blue sky and the stars that God has hung up there like lanterns. That dear boy has known trouble. But why do he and the old man hardly ever speak to each other?"
Then she lost herself in wonderment and in thoughts which, in her woman's brain, were tangled like a skein of thread.
The old man and his young companion had gone into one of the schools for which the Rue du Fouarre was at that time famous throughout Europe. At the moment when Jacqueline's two lodgers arrived at the old School des Quatre Nations, the celebrated Sigier, the most noted Doctor of Mystical Theology of the University of Paris, was mounting his pulpit in a spacious low room on a level with the street. The cold stones were strewn with clean straw, on which several of his disciples knelt on one knee, writing on the other, to enable them to take notes from the Master's improvised discourse, in the shorthand abbreviations which are the despair of modern decipherers.
The hall was full, not of students only, but of the most distinguished men belonging to the clergy, the court, and the legal faculty. There were some learned foreigners, too—soldiers and rich citizens. The broad faces were there, with prominent brows and venerable beards, which fill us with a sort of pious respect for our ancestors when we see their portraits from the Middle Ages. Lean faces, too, with burning, sunken eyes, under bald heads yellow from the labors of futile scholasticism, contrasted with young and eager countenances, grave faces, warlike faces, and the ruddy cheeks of the financial class.
These lectures, dissertations, theses, sustained by the brightest geniuses of the thirteenth and fourteenth centuries, roused our forefathers to enthusiasm. They were to them their bull-fights, their Italian opera, their tragedy, their dancers; in short, all their drama. The performance of Mysteries was a later thing than these spiritual disputations, to which, perhaps, we owe the French stage. Inspired eloquence, combining the attractions of the human voice skilfully used, with daring inquisition into the secrets of God, sufficed to satisfy every form of curiosity, appealed to the soul, and constituted the fashionable entertainment of the time. Not only did Theology include the other sciences, it was science itself, as grammar was science to the Ancient Greeks; and those who distinguished themselves in these duels, in which the orators, like Jacob, wrestled with the Spirit of God, had a promising future before them. Embassies, arbitrations between sovereigns, chancellorships, and ecclesiastical dignities were the meed of men whose rhetoric had been schooled in theological controversy. The professor's chair was the tribune of the period.
This system lasted till the day when Rabelais gibbeted dialectics by his merciless satire, as Cervantes demolished chivalry by a narrative comedy.
To understand this amazing period and the spirit which dictated its voluminous, though now forgotten, masterpieces, to analyze it, even to its barbarisms, we need only examine the Constitutions of the University of Paris and the extraordinary scheme of instruction that then obtained. Theology was taught under two faculties—that of Theology properly so called, and that of Canon Law. The faculty of Theology, again, had three sections—Scholastic, Canonical, and Mystic. It would be wearisome to give an account of the attributes of each section of the science, since one only, namely, Mystic, is the subject of this Étude.
Mystical Theology included the whole of Divine Revelation and the elucidation of the Mysteries. And this branch of ancient theology has been secretly preserved with reverence even to our own day; Jacob Bœhm, Swedenborg, Martinez Pasqualis, Saint-Martin, Molinos, Madame Guyon, Madame Bourignon, and Madame Krudener, the extensive sect of the Ecstatics, and that of the Illuminati, have at different periods duly treasured the doctrines of this science, of which the aim is indeed truly startling and portentous. In Doctor Sigier's day, as in our own, man has striven to gain wings to fly into the sanctuary where God hides from our gaze.
This digression was necessary to give a clue to the scene at which the old man and the youth from the island under Notre-Dame had come to be audience; it will also protect this narrative from all blame on the score of falsehood and hyperbole, of which certain persons of hasty judgment might perhaps suspect me.
Doctor Sigier was a tall man in the prime of life. His face, rescued from oblivion by the archives of the University, had singular analogies with that of Mirabeau. It was stamped with the seal of fierce, swift, and terrible eloquence. But the Doctor bore on his brow the expression of religious faith that his modern double had not. His voice, too, was of persuasive sweetness, with a clear and pleasing ring in it.
At this moment the daylight, that was stintingly diffused through the small, heavily-leaded window-panes, tinted the assembly with capricious tones and powerful contrasts from the chequered light and shade. Here, in a dark corner, eyes shone brightly, their dark heads under the sunbeams gleamed light above faces in shadow, and various bald heads, with only a circlet of white hair, were distinguished among the crowd like battlements silvered by moonlight. Every face was turned towards the Doctor, mute but impatient. The drowsy voices of other lecturers in the adjoining schools were audible in the silent street like the murmuring of the sea; and the steps of the two strangers, as they now came in, attracted general attention. Doctor Sigier, ready to begin, saw the stately senior standing, looked round for a seat for him, and then finding none, as the place was full, came down from his place, went to the newcomer, and with great respect, led him to the platform of his professor's chair, and there gave him his stool to sit upon. The assembly hailed this mark of deference with a murmur of approval, recognizing the old man as the orator of a fine thesis admirably argued not long since at the Sorbonne.
The stranger looked down from his raised position on the crowd below with that deep glance that held a whole poem of sorrow, and those who met his eye felt an indescribable thrill. The lad, following the old man, sat down on one of the steps, leaning against the pulpit in a graceful and melancholy attitude. The silence was now profound, and the doorway and even the street were blocked by scholars who had deserted the other classes.
Doctor Sigier was to-day to recapitulate, in the last of a series of discourses, the views he had set forth in the former lectures on the Resurrection, Heaven, and Hell. His strange doctrine responded to the sympathies of the time, and gratified the immoderate love of the marvelous, which haunts the mind of man in every age. This effort of man to clutch the infinite, which for ever slips through his ineffectual grasp, this last tourney of thought against thought, was a task worthy of an assembly where the brightest luminaries of the age had met, and where the most stupendous human imagination ever known, perhaps, at that moment shone.
The Doctor began by summing up in a mild and even tone the principal points he had so far established: