Part 15 (1/2)
In the horrible keep something of the kind must have occurred. Gilles de Retz became actually obsessed. His soul turned a somersault. Where the scholar had been, a vampire emerged. Satan was believed to enjoy the blood of the young. To minister to the taste, Gilles killed boys and girls. For fourteen years he stalked them. How many he bagged is conjectural. He had omitted to keep tally.
His first victim was a child whose heart he extracted, and with whose blood he wrote an invocation to Satan. Then the list elongated immeasurably. That lair of his echoed with cries, dripped with gore, shuddered with sobs. The oubliettes were turned into cemeteries, the halls reeked with the odor of burning bones. Through them the monster prowled, virtuoso and vampire in one, determining how he might destroy not merely bodies but souls, inventing fresh repasts of flesh, devising new tortures, savoring tears as yet unshed, and, with them, the spectacle of helpless agony, of unutterable fear, the contortions of little limbs simultaneously subjected to hot irons and cold steel. Witnesses deposed that some of the children cried very little, but that the color pa.s.sed from their eyes.[57]
There is a limit to all things earthly. Precisely as no one may attain perfection, so has infamy its bounds. There are depths beneath which there is nothing. To their ultimate plane Gilles de Retz descended. There, smitten with terror, he tried to grope back. It was too late. Leisurely, after fourteen years of Molochism, the echo of the cries and odor of the calcinated reached Nantes, with, for result, the besieging of Tiffauges, the taking of Gilles, his arrest, trial, confession--a confession so monstrous that women fainted of fright, while a priest, rising in horror, veiled the face on a crucifix which hung from the wall--a confession followed by excommunication and the stake.[58]
In this super-Neronian story Bluebeard is not apparent. Yet he is there.
It is he that is Gilles de Retz. Years ago at Morbihan in a Breton church that dates from the fourteenth century, there was found a series of paintings. One represents the marriage of Trophine, daughter of the Duc de Vannes to a Breton lord. In another the lord is leaving his castle. As he goes he warningly intrusts to his wife the key to a forbidden door. It is spotted with blood. The scenes which follow represent the lady opening the forbidden door and peering into a room from the rafters of which six women hang. Then come the return of the lord, his questioning and menacing glance, the tears of the lady, her prayers to her sister, the alarm given by the latter, the irruption of her brothers and her rescue from that room.
The story which the paintings tell still endures in Brittany. It has Gilles de Retz for villain. Yet for the honor of his race and of the land, instead of his name that of Bluebart, the cognomen of a public enemy, was given.[59]
In the story, Gilles de Retz, after marrying Catherine de Thouars, one of the great heiresses of the day, subsequently and successively married six other women. Whether he murdered them all or whether they died of delight is not historically certain. The key spotted with blood obviously is fancy. But like other fancies it might be truth. It symbolizes the eternal curiosity of the eternal Eve concerning that which has been forbidden.
VII
THE RENAISSANCE
Nominally with Bluebeard the Middle Ages cease. In the parturitions of that curious period order emerged from chaos, language from dialects, nations from hordes, ideals from dirt. Mediaevalism was the prelude, mediocre and in minor key, to the great concert of civilization of which the first chorus was the Renaissance, the second the Reformation, the third the Revolution, and of which Democracy, the fourth, but presumably not the last, is swelling now.
Meanwhile the world was haggard. The moral pendulum, that had oscillated between mud and ether, was back again at the starting point. Death, Fortune, Love, the three blind fates of life, were the only recognized divinities. But beyond the monotonous fog that discolored the sky beauty was waiting. With the fall of Constantinople it descended. The result was the Renaissance. To the Renaissance many contributed; mainly the dead, the artists of the past, but also the living, the prophets of the future.
Mediaevalism was a forgetting, the Renaissance a recovery. It was an epoch from which the mediocre, in departing, saw as it went the re-establishment of altars to beauty. In the midst of feudal barbarism, at an hour when France was squalid, Germany uncouth, when English n.o.bles could barely read, when Europe generally had a contempt for letters which was not due to any familiarity with them, but when Italy--a century in advance of other lands--was merely corrupt, at that hour, the wraiths of Greece mingling with the ghosts of Rome, made the mistress of the old world sovereign of the new. Not in might but in art and intellect, again the Eternal City ruled supreme.
From the annals of the epoch bravi peer and swarm--soldati di gran diavolo, men more fiendish than animal, artists that contrived to drape the abominable with cloths which, if crimson, were also of gold; poets refined by generations of scrupulous polish but disorganized by a form of corruption that was the more unholy in that it proceeded not from the senses but the mind.
For centuries luxury had been reacc.u.mulating about them. To it, after the fall of Byzance, an unterrified spirit of beauty came. In between was a sense of equality, one that a recently discovered hemisphere was to a.s.similate, but which meanwhile enabled a man of brains to rise from nowhere to anything, permitting a mercer to breed popes and an apothecary Lorenzo the Magnificent. These factors, generally unconsidered, induced a tone that could change instantly from the suave to the tragic, the tone of a people that had no beliefs except in genius and no prejudices except against stupidity, a tone ethically nul and intellectually great, the only imaginable one that could produce combinations artistic and viperish as the Borgias, aesthetic and vulperine as the Medici. Monsters such as they, did not astonish. Columbus, in enlarging the earth, and Copernicus in unveiling the skies, had so astounded that the ability to be surprised was lost. Men could only admire and create.
These occupations were not hindered by the pontiffs. What the latter were, diarists and historians--Infessura and Gregorovius--have told. As their pages turn, pagan Rome revives. The splendid palaces had crumbled, the superb porticoes were dust. The victorious eagles of the victorious legions had flown to their eyries forever. The shouting throngs, the ivory chariots, the baths of perfume and of blood, these things long since had vanished. There were friars where gladiators had been, pifferari in lieu of augurs, imperias instead of vestals, in place of an emperor there was a pope. In details of speech, costume and mode there were further differences. Otherwise Rome was as pagan, murderous and gay. In the thick air of the high-viced city the poison of the antique purple dripped.
But into the toxic a new ingredient had entered, a fresh element, a modern note. In the Rome of Nero a sin was a prayer. In the Rome of Leo X it was a taxable luxury. Anything, no matter what, was lawful provided an indulgence were bought. The Bank of Pardons was established for the obvious proceeds, but the latter were sanctified by their consecration to art. Among the results is St. Peter's.
It was in a very different light that Luther contemplated them. The true founder of modern society, radical as innovators must be, dangerous as reformers are, it was with actual fury that he attacked the sale, attacked confession, the entire doctrine of original sin. The hysteria of asceticism was as inept to him as the celibacy of the priesthood; love he declared to be no less necessary than food and he preached to men, saying, ”If women are recalcitrant, tell them others will consent; if Esther refuse, let Vashti approach.”[60]
Beauty, emerging meanwhile from her secular tomb, had uttered a new Fiat Lux. Spontaneously as the first creation there resulted another in which art became an object of wors.h.i.+p. Suddenly, miraculously yet naturally, there sprang into being a race of sculptors inferior only to Pheidias, a race of painters superior even to Apelles, real artists who were great men in an epoch really great. It was said of Raphael that he had resuscitated the corpse of Rome. Benvenuto Cellini was absolved of a murder by Paul III on the ground that men like him were above the law. Julius II launched anathemas at any sovereign who presumed, however briefly, to lure from him Michel Angelo. Charles V, ruler of a realm wider than Alexander's, stooped and restored a brush which t.i.tian had dropped, remarking as he did so, that only by an emperor could an artist be properly served.
The epoch in which appeared these exceptional beings and with them lettered bandits comparable only to tigers in the gardens of Armide--the age which produced in addition to them, others equally, if differently, great, approached in its rare brilliance that of Pericles. Even Plato was there.
”Since G.o.d has given us the Papacy,” said Leo X, ”let us enjoy it.” In the enjoyment he had Plato for aid. An estray from Byzance, tossed thence on the sh.o.r.es of the mediaeval Dead Sea, translated in the Florentine Academy, printed in the Venetian metropolis of pleasure and dedicated to the scholar pope, no better aid to enjoyment could he or any one have had. In the mystic incense of the liturgy to Aphrodite was what prelates and patricians, the people and the planet long had needed, a doctrine of love.
In the _Republic_ Plato stated that those who contemplate the immutable essence of things possess knowledge not views. That was precisely what was wanted. But what was wanted Plato did not perhaps very adequately supply.
Hitherto love had been regarded sometimes as the fusion of souls sometimes as that of the senses. There had been asceticism. There had also been license. Plato, from whom something more novel was wanted, seemed to offer but an antidote to both. In the _Symposion_ love was represented as the rather vulgar instinct of persistence and beauty, one and indivisible, alone divine. Moreover, from the austere regions of that abstraction came no explanation of the charm which feminine loveliness exercises over man.
On the other hand, Plato had told of two Aphrodites, one celestial, the other common, a distinction which doctors in quintessences utilized for the display of two forms of love, one heavenly, the other mundane, simianizing in so doing, what is human, humanizing that which is divine and succeeding between them in producing for the world the modern conception of platonic affection, which, in so far as it relates to the reciprocal relations of men and women, not for a moment had entered Plato's sky-like mind.
The doctors were Ficino--a h.e.l.lenist whom Cosmo dei Medici had had trained for the sole purpose of translating Plato--and Bembo, a prelate, who already had written for Lucrezia Borgia a treatise on love. What Ficino advanced Bembo expounded.
Bembo's commentary was to the effect that earthly loveliness is a projection of celestial beauty irradiated throughout creation. Falling as light falls it penetrates the soul and repercuted creates love, which consequently is a derivative of divine beauty transmitted through a woman's eyes. To man the source of that beauty is, however, not the soul but the flesh. From this error disillusion proceeds. For the rightful enjoyment of beauty cannot consist in material satisfaction from which satiety, weariness, and aversion result, but rather in disinterestedness, which is the chief factor in abiding delight.[61]
The theory, casuistic and subtle, appealed momentarily to a society that had no theories at all. It particularly appealed to women. Matrimony had not always been propitious to them. Barring death or annulment the brand of the ceremony was ineffaceable. In England Henry VIII maintained the brand but, by means of divorce which he prescribed for himself, he rendered it c.u.mulative, a process which Parliament, subsequently pet.i.tioned by Milton, regularized. In Italy meanwhile the pseudo-platonism which Ficino and Bembo were expounding, omitted any interference with it.
In the corpus juris amoris matrimony was held to be incompatible with love and pseudo-platonism, going a step further, eliminated even the possibility of it. Pseudo-platonism maintained that if happiness consists in love and love consists in yielding, yielding itself has its degrees.
There is the yielding of the body and of the soul, the yielding of the one without the other, the yielding of the second without the first.