Nothing? With an almost audible snigger, Fate sprung the trap she had been preparing for herself. And there she was, pinned helplessly between physiology and the social order — pregnant but unmarried, dishonored beyond redemption. The inconceivable had become the actual; that which had been out of the question was now a fact. The moon waxed, hung for a glorious night or two in its full splendor, then waned, like the last hope, and disappeared. There was nothing for it but to die in his arms — to die, or if that were impossible, at least forget for a little and be someone else.
Alarmed by so much violence, such a recklessness of self-abandonment, the parson tried to modulate her passion into a lighter and less tragic key. He accompanied his caresses with apt quotations from the livelier classics. Quantum, quale latus, quam juvenile femur! In the intermissions of love he told improper stories from the Dames Galantes of Brantôme, he whispered into her ear a few of the enormities so diligently catalogued by Sanchez in his folio on matrimony. But her face never changed its expression. It was like a face in marble, a face on a tomb, closed, unresponsive, pure even of life. And when at last she reopened her eyes, it was as though she were looking at him from another world, a world where there was only suffering and a fixed despair. The look disquieted him; but to his solicitous questioning her only answer was to lift her hands, catch him by his thick black curls and pull him down to her mouth, to her proffered throat and breast.
Then one day, in the middle of his story about King Francis’s drinking cups for debutantes — those flagons engraved on the inside with amorous postures, which revealed themselves a little more completely with every sip of the concealing wine — she interrupted him with the curt announcement that she was going to have a baby, and immediately burst into a paroxysm of uncontrollable sobbing.
Shifting his hand from the bosom to the bowed head and changing his tone, without any transition, from the bawdy to the clerical, the parson told her that she must learn to bear her cross with Christian resignation. Then, remembering the visit he had promised to pay to poor Mme. de Brou, who had a cancer of the womb and needed all the spiritual consolation he could give her, he took his leave.
After that he was too busy to give her any more lessons. Except as a penitent, Philippe never saw him alone. And when, in the confessional, she tried to speak to him as a person — as the man she had loved, the man who, as she still believed, had loved her — she found, confronting her, only the priest, only the transubstantiator of bread and wine, the giver of absolution and the assigner of penance. How eloquently he urged her to repent, to throw herself on the divine mercy! And when she mentioned their past love, he rebuked her with an almost prophetic indignation, for thus complacently wallowing in her filth; when she asked him despairingly what she was to do, he told her with unction that, as a Christian, she must be, not merely resigned to the humiliation which it was God’s good pleasure that she should suffer; she must embrace and actively will it. Of his own share in her misadventure he would not allow her to speak. Every soul must bear the burden of its own wrongdoing. One’s own sins were not excused by the sins which others might, or might not, have committed. If she came to the confessional, it was in order to ask forgiveness for what she had done, not to inquire into the conscience of others. And with that, bewildered and in tears, she would be dismissed.
The spectacle of her unhappiness evoked in him neither pity nor remorse, but only a sense of grievance. The siege had been tedious, the capture without glory, the subsequent enjoyment only moderate. And now with this precipitate and untimely fecundity, she was threatening his honor, his very existence. A little bastard on top of all his other troubles — it would be the ruin of him! He had never really cared for the girl; now he actively disliked her. And she was no longer even pretty. Pregnancy and worry had conspired to give her the expression of a whipped dog, the complexion of a child with worms. In conjunction with all the rest, her temporary unattractiveness made him feel not only that he had no further obligations toward her, but that she had done him an injury and, by impugning his taste, insulted him into the bargain. It was with a good conscience that he now took the course which, since there was no acceptable alternative, he would have had to take even with a bad one. He decided to brazen it out, to deny everything. Not only would he act and speak, he would even think and inwardly feel, as though nothing of the kind had ever, or could have, happened, as though the very idea of an intimacy with Philippe Trincant were absurd, preposterous, utterly out of the question.
Le cœur le mieux donné tient toujours à demi,
Chacun s’aime un peu mieux toujours que son ami.
CHAPTER TWO
THE WEEKS PASSED. Philippe went abroad less and less frequently and at last even gave up going to church. She was ill, she said, and had to keep to her room. Her friend, Marthe le Pelletier, a girl of good family, but orphaned and very poor, came to live in the house as her nurse and companion. Still suspecting nothing, still indignant if anyone even so much as hinted at the truth or breathed a word against the parson, M. Trincant talked with parental concern about peccant humors and impending phthisis. Dr. Fanton, the attending physician, discreetly said nothing to anybody. The rest of Loudun either winked and sniggered, or else indulged in the pleasures of righteous indignation. When they met him, the parson’s enemies dropped envenomed hints; his graver friends shook their heads at him, the more Rabelaisian dug him in the ribs and offered ribald congratulations. To all of them Grandier replied that he did not know what they were talking about. For those who were not already prejudiced against him, his frank yet dignified manner and the manifest sincerity of his words were proof enough of his innocence. It was morally impossible that such a man could have done the things his calumniators accused him of. In the houses of such distinguished persons as M. de Cerisay and Mme. de Brou he was still a welcome guest. And their doors remained open to him, even after that of the Public Prosecutor had been closed. For, in the end, even Trincant’s eyes were opened to the true nature of his daughter’s indisposition. Cross-questioned, she confessed the truth. From having been the parson’s staunchest friend Trincant became, overnight, the most implacable and the most dangerous of his enemies. Grandier had forged another and an essential link in the chain that was to draw him to his doom.
The baby came at last. Through the closed shutters, through the heavy quilts and curtains, by which it had been hoped to stifle every sound, the screaming of the young mother, muffled but perfectly distinct, gave notice of the blessed event to all M. Trincant’s eagerly expectant neighbors. Within an hour the news was all over town and by the following morning a scurrilous “Ode to the Public Prosecutor’s Bastard Granddaughter” had been pinned to the doors of the law court. Some Protestant hand was suspected; for M. Trincant was exceedingly orthodox and had taken every opportunity to thwart and harass his heretical fellow citizens.
Meanwhile, with a self-sacrificing generosity, which stands out all the more conspicuously because of the prevailing moral squalor, Marthe le Pelletier had publicly assumed the baby’s maternity. It was she who had sinned, she who had been forced to hide her shame. Philippe was merely the benefactress who had given her a place of refuge. Nobody, of course, believed a word of it; but the gesture was admired. When the infant was a week old, Marthe placed it with the young peasant woman who had agreed to serve as its foster mother. The act was done conspicuously, so that all the world could see. Still unconvinced, the Protestants went on talking. To silence their ribald skepticism, the Public Prosecutor resorted to a peculiarly odious legal stratagem. He had Marthe le Pelletier arrested in the open street and brought before a magistrate. There, under oath and in the presence of witnesses, she was required to sign an act, whereby she officially recognized the child as hers and accepted the responsibility for its future maintenance. Because she loved her friend, Marthe signed. One copy of the act was filed in the record office, the other M. Trincant triumphantly pocketed. Duly attested, the lie was now legally true. For minds trained in the law,
legal truth is the same thing as truth without qualification. To everyone else, as the Public Prosecutor discovered to his chagrin, the equivalence seems very far from evident. Even after he had read the act aloud, even after they had seen the signature with their own eyes, touched the official seal with their own fingers, his friends only smiled politely and talked about something else, while his enemies laughed aloud and made offensive remarks. Such was the malignity of the Protestants, that one of their ministers publicly maintained that perjury is a graver sin than fornication, and that the liar who forswears himself in order to conceal a scandal is more deserving of hell-fire than the person by whose lewdness the scandal was originally caused.
A long and eventful century separated the middle age of Dr. Samuel Garth from the youth of William Shakespeare. In government, in social and economic organization, in physics and mathematics, in philosophy and the arts, there had been revolutionary changes. But there was at least one institution that remained, at the end of the period, exactly what it had been at the beginning — the drugstore. In the apothecary’s shop described by Romeo,
a tortoise hung,
An alligator stuff’d, and other skins
Of ill-shap’d fishes, and about the shelves
A beggarly account of empty boxes,
Green earthen pots, bladders and musty seeds.
In his Dispensary Garth paints an almost identical picture.
Here mummies lay, most reverently stale,
And there the tortoise hung her coat of mail;
Not far from some large shark’s devouring head
The flying fish their finny pinions spread.
Aloft in rows large poppy heads were strung
And, near, a scaly alligator hung;
In this place drugs in musty heaps decay’d
In that dried bladders and drawn teeth were laid.
This temple of science, which is at the same time a magician’s laboratory and a side show at a country fair, is a most expressive symbol of that strange agglomeration of incongruities, the seventeenth-century mind. For the age of Descartes and Newton was also the age of Fludd and Sir Kenelm Digby; the age of logarithms and analytical geometry was no less the age of the weapon salve, the Sympathetic Powder, the theory of Signatures. Robert Boyle, who wrote The Sceptical Chemist and was one of the founders of the Royal Society, left a volume of recipes for home remedies. Culled from an oak at the full moon, mistletoe berries dried, powdered and mixed with black cherry water, will cure epilepsy. For apoplectic fits, one must take mastic (the resin exuded by lentisk bushes on the island of Chios), extract the essential oil by distillation in a copper alembic and blow two or three drops, through a quill, into one of the patient’s nostrils, “and after a while into the other.” The scientific spirit was already vigorously alive. But no less vigorously alive was the spirit of the medicine man and the witch.
M. Adam’s pharmacy in the Rue des Marchands was of the middle rank, neither beggarly nor grandiose, but solidly provincial. Too modest for mummies or a rhinoceros horn, it could yet boast of several West Indian turtles, the foetus of a whale and an eight-foot crocodile. And the stock was plentiful and varied. On the shelves were all the herbs of the Galenists’ repertory, all the new-fangled chemicals of the followers of Valentine and Paracelsus. Rhubarb and aloes were there in plenty; but so was calomel or, as M. Adam preferred to call it, Draco mitigatus, the mitigated Dragon. There was colocynth, if you liked a vegetable liver pill; but there was also Tartar emetic and metallic antimony, if you were ready to venture on a more modern treatment. And if you had had the misfortune to be lucky in love with the wrong kind of nymph or swain, you could take your choice between Arbor vitae and Hydrargyrum cum Creta, between Sarsaparilla and an inunction of Blue Ointment. With all these, as well as with dried vipers, horses’ hoofs and human bones, M. Adam could supply his customers out of stock. The more costly specifics — powdered sapphires, for example, or pearls — had to be specially ordered and paid for in advance.
From this time forth the apothecary’s shop became the regular meeting place and headquarters of a cabal, whose single aim was to be revenged on Urbain Grandier. The leading spirits in this conspiracy were the Public Prosecutor, his nephew, Canon Mignon, the Lieutenant Criminel, and his father-in-law, Mesmin de Silly, Mannoury, the surgeon, and M. Adam himself, whose position as pill-maker, tooth-drawer and clyster-giver to the community provided him with unrivaled opportunities for the collection of information.
Thus, from Mme. Chauvin, the notary’s wife, he had learned (in strictest confidence, while he made up a vermifuge for her little Théophile) that the parson had just invested eight hundred livres in a first mortgage. The rascal was growing rich.
And here was a piece of bad news. From M. d’Armagnac’s second footman’s sister-in-law, who had a female complaint and was a regular customer for dried mugwort, the apothecary had heard that Grandier was to dine next day at the Castle. At this the Public Prosecutor frowned, the Lieutenant Criminel swore and shook his head. D’Armagnac was not merely the Governor; he was one of the King’s favorites. That such a man should be the parson’s friend and protector was indeed deplorable.
There was a long and gloomy silence, broken at last by Canon Mignon, who declared that their only hope lay in a good scandal. Somehow or other they would have to arrange to catch him in flagrante delicto. What about the vintner’s widow?
Sadly the apothecary had to admit that, in that quarter, he had nothing to report that was at all satisfactory. The widow herself knew how to keep her mouth shut, her maid had proved incorruptible, and when, the other night, he had tried to peep through a chink in the shutters, someone had leaned out of an upper window with a brimming chamber pot. . . .
Time passed. With a serene and majestic impudence, the parson went about his business and his pleasures as usual. And soon the strangest rumors began to reach the apothecary’s ears. The parson was spending more and more of his time with the town’s most distinguished prude and dévote, Mlle. de Brou.
Madeleine was the second of the three daughters of René de Brou, a man of substantial fortune and noble birth, related to all the best families of the province. Her two sisters were married, one to a physician, the other to a country gentleman; but at thirty Madeleine was still unwed and fancy free. Suitors had not been lacking; but she had rejected every offer, preferring to stay at home, look after her aging parents and think her own thought. She was one of those quiet and enigmatic young women, who repress strong emotions under a grave aloofness of manner. Esteemed by her elders, she had few friends among her contemporaries and juniors, who regarded her as a prig and, because she did not take pleasure in their loud amusements, a spoilsport. Besides she was altogether too pious. Religion was all very well; but it should never be allowed to invade the sanctities of private life. And when it came to frequent communion, confessing every other day and kneeling for hours, as Madeleine used to do, in front of the image of Our Lady — well, that was really too much of a good thing. They left her alone. It was precisely what Madeleine wanted them to do.
Then her father died. And a little later her mother developed a cancer. During her long and painful illness, Grandier had found time, in the intervals between Philippe Trincant and the vintner’s widow, to visit the poor lady and bring her the consolations of religion. On her deathbed Mme. de Brou recommended her daughter to his pastoral care. The parson promised to guard Madeleine’s material and spiritual interests as though they were his own. In his peculiar fashion he was to keep that promise.
Madeleine’s first thought, after her mother’s death, was to sever all her worldly ties and enter religion. But when she consulted her spiritual director, she found that he was against the plan. Outside the cloister, Grandier insisted, she could do more good than within. Among the Ursulines or the Carmelites, she would be hiding her light under a bushel. Her place was here, at Loudun; her vocation, to give a shining example of wisdom to all those foolish virgins whose thought was only of peris
hable vanities. He spoke eloquently and there was a divine unction in his words. His eyes were bright, his whole face seemed to shine with an inner fire of zeal and inspiration. He looked, Madeleine thought, like an apostle, like an angel. Everything he said was true, axiomatically, self-evidently.
She went on living in the old house; but it seemed very dark now, very empty, and she took to spending a great part of each day with her friend (almost her only friend), Françoise Grandier, who lived with her brother at the parsonage. Sometimes — what could be more natural? — Urbain would join them as they sat there, stitching for the poor or richly embroidering for Our Lady or one of the saints; and suddenly the world would seem brighter and so full of a divine significance that she felt her soul overflowing with happiness.
This time Grandier fell into his own trap. His strategy — the old familiar strategy of the professional seducer — had called for coolness in the face of a deliberately kindled fire, for a detached sensuality pitting itself against passion and exploiting the infinities of love for its own strictly limited purposes. But as the campaign advanced, something went wrong — or rather something went right. For the first time in his life Grandier found himself in love; in love not merely with the prospect of future sensualities, not merely with an innocence which it would be fun to corrupt, a social superiority whose humiliation would be his triumph, but with a woman recognized as a person and loved for what she actually was. The rake underwent a conversion to monogamy. It was a great step forward — but a step forward which a priest of the Roman Church could not take without involving himself in endless difficulties, ethical and theological, ecclesiastical and social. It was in order to get clear of some of these difficulties that Grandier wrote the little treatise on the celibacy of the clergy, to which reference was made in an earlier chapter. Nobody likes to think of himself as immoral and heretical; but at the same time nobody likes to renounce a course of action dictated by powerful impulses, especially when these impulses are recognized as being in their nature good, as tending toward a higher and more abundant life. Hence all the curious literature of rationalization and justification — rationalization of impulse or intuition in terms of whatever philosophy happens, at the given time and place, to be fashionable, justification of unorthodox actions by reference to the current moral code, reinterpreted to fit the particular occasion. Grandier’s treatise is a characteristic specimen of this touching and often exceedingly odd branch of apologetics. He loves Madeleine de Brou and knows that this love of his is something intrinsically good; but according to the bylaws of the organization to which he belongs, even this intrinsically good love is bad. He must therefore find some argument to prove that the bylaws do not mean what they say or that he himself did not mean what he said when he agreed, under oath, to abide by them. For a clever man, nothing is easier than to find arguments that will convince him that he is doing right when he is doing what he wants to do. For Grandier the arguments in his treatise seemed irrefragably convincing. What is somewhat more remarkable, they seemed irrefragably convincing to Madeleine. Religious almost to scrupulosity, virtuous not only on principle, but by habit and temperament, she regarded the rules of the Church as so many categorical imperatives and would have died rather than sin against chastity. But she was in love — for the first time and with a passion the more violent for having taken possession of a nature so inward, so long and so consistently held in check. The heart had its reasons, and when Grandier argued that the vow of celibacy was not binding and that a priest might marry, she believed him. If she became his wife, she would be allowed to love him — indeed, it would be her duty to love him. Ergo — for logic is irresistible — the ethics and theology of her lover’s treatise were beyond reproach. And so it came to pass that one midnight, in the empty, echoing church, Grandier fulfilled his promise to Mme. de Brou by going through a ceremony of marriage with the orphan she had left to his care. As priest he asked himself whether he took this woman to be his wedded wife, and as bridegroom he answered in the affirmative, he slipped the ring upon her finger. As priest he invoked a blessing, and as groom he knelt to receive it. It was a fantastic ceremony; but in defiance of law and custom, of Church and state, they chose to believe in its validity. Loving one another, they knew that, in the sight of God, they were truly married.
Complete Works of Aldous Huxley Page 511
