The Devils of Loudun (17 page)
With them, at last, came prosperity. Servants were hired to do the dirty work, beef and mutton reappeared on the refectory table and the mattresses were taken off the floor and placed on wooden bedsteads.
In 1627 the Prioress of the new community was transferred to another house of the order and a new Superior was appointed in her place. Her name in religion was Jeanne des Anges; in the world it had been Jeanne de Belciel, daughter of Louis de Belciel, Baron de Coze, and of Charlotte Goumart d’Eschillais, who came of a family hardly less ancient and eminent than his own. Born in 1602, she was now in her middle twenties, her face rather pretty, but her body diminutive almost to dwarfishness and slightly deformed—presumably by some tubercular affection of the bones. Jeanne’s education had been only slightly less rudimentary than that of most young ladies of her time; but she was possessed of considerable native intelligence, combined, however, with a temperament and a character which had made her a trial to others and her own worst enemy. Because of her deformity the child was physically unattractive; and the consciousness of being misshapen, the painful knowledge that she was an object either of repugnance or of pity, aroused in her a chronic resentment, which made it impossible for her either to feel affection or to permit herself to be loved. Disliking and consequently disliked, she lived in a defensive shell, issuing forth only to attack her enemies—and everybody,
a priori
, was an enemy—with sudden sarcasms or strange outbursts of jeering laughter. “I noticed,” Surin was to write of her, “that the Mother Superior had a certain jocosity of nature which excited her to laugh and crack jokes (
bouffonner
) and that the demon, Balaam, did his best to cherish and maintain this humour. I saw that this spirit was wholly opposed to the seriousness with which one ought to take the things of God, and that it fostered in her a certain glee which destroys the compunction of heart indispensable to a perfect conversion to God. I saw that a single hour of this kind of jocularity was enough to ruin everything I had built up in the course of many days, and I induced in her a strong desire to rid herself of this enemy.” There is a laughter that is perfectly compatible with “the things of God”—a laughter of humility and self-criticism, a laughter of good-natured tolerance, a laughter in lieu of despair or indignation at the world’s perverse absurdity. Very different from any of these, Jeanne’s laughter was either of derision or of cynicism. Directed against others, never against herself, the first was a symptom of the unreconciled hunchback’s desire to be revenged on destiny by putting other people in their place—and their place, in spite of all appearances, was below her. Motivated by the same craving for compensatory dominance, the second was a more impersonal jeering and joking at all that, by current standards, was most solemn, lofty and grand.
a priori
, was an enemy—with sudden sarcasms or strange outbursts of jeering laughter. “I noticed,” Surin was to write of her, “that the Mother Superior had a certain jocosity of nature which excited her to laugh and crack jokes (
bouffonner
) and that the demon, Balaam, did his best to cherish and maintain this humour. I saw that this spirit was wholly opposed to the seriousness with which one ought to take the things of God, and that it fostered in her a certain glee which destroys the compunction of heart indispensable to a perfect conversion to God. I saw that a single hour of this kind of jocularity was enough to ruin everything I had built up in the course of many days, and I induced in her a strong desire to rid herself of this enemy.” There is a laughter that is perfectly compatible with “the things of God”—a laughter of humility and self-criticism, a laughter of good-natured tolerance, a laughter in lieu of despair or indignation at the world’s perverse absurdity. Very different from any of these, Jeanne’s laughter was either of derision or of cynicism. Directed against others, never against herself, the first was a symptom of the unreconciled hunchback’s desire to be revenged on destiny by putting other people in their place—and their place, in spite of all appearances, was below her. Motivated by the same craving for compensatory dominance, the second was a more impersonal jeering and joking at all that, by current standards, was most solemn, lofty and grand.
Persons of Jeanne’s character are apt to make a good deal of trouble, both for themselves and for other people. Incapable of coping with a very unpleasant child, her parents packed her off to an elderly aunt, who was the Prioress of a neighbouring abbey. After two or three years she was ignominiously returned; the nuns could do nothing with her. Time passed, and life in the paternal château became so odious to her that even a cloister seemed preferable to home. She entered the Ursuline house at Poitiers, passed through the usual novitiate and took her vows. As might have been expected, Jeanne did not make a very satisfactory nun; but her family was rich and influential, and the Superior deemed it expedient to put up with her. And then, almost overnight, there was a marvellous change for the better. Ever since her coming to Loudun S
œ
ur Jeanne had behaved with exemplary piety and diligence. The young woman who, at Poitiers, had been so insubordinate, so wanting in zeal, so slack in the performance of her duties, was now the perfect religious—obedient, hard-working and devout. Deeply impressed by this conversion, the retiring Prioress recommended Sister Jane as the person best fitted to take her place.
œ
ur Jeanne had behaved with exemplary piety and diligence. The young woman who, at Poitiers, had been so insubordinate, so wanting in zeal, so slack in the performance of her duties, was now the perfect religious—obedient, hard-working and devout. Deeply impressed by this conversion, the retiring Prioress recommended Sister Jane as the person best fitted to take her place.
Fifteen years later the convert gave her own version of this episode. “I took good care,” she wrote, “to make myself indispensable to those in authority, and since there were but few nuns, the Superior was obliged to assign me to all the offices of the community. It was not that she could not do without me, for she had other nuns more capable and better than I; it was merely that I imposed upon her by a thousand little compliances and so made myself necessary to her. I knew so well how to adapt myself to her humour and to prevail upon her, that at last she found nothing well done except what was done by me; she even believed that I was good and virtuous. This puffed up my heart to such an extent that I had no difficulty in performing actions which seemed to be worthy of esteem. I knew how to dissimulate and I made use of hypocrisy, so that my Superior might go on thinking well of me and be favourable to my inclinations; and in effect she granted me many privileges which I abused, and since she was herself good and virtuous and believed that I too intended to go to God with Christian perfection, she often invited me to converse with worthy monks, which I did in order to humour her and to pass the time.”
When the worthy monks took their leave, they would push through the grille some newly translated classic of the spiritual life. One day it was a treatise by Blosius; another, the Life of the Blessed Mother Teresa of Avila, written by herself, with St. Augustine’s
Confessions
and Del Rio on angels thrown in for good measure. As she read these books, as she learned to discuss their contents with the Prioress and the good fathers, Sœur Jeanne found her attitude insensibly changing. These pious talks in the parlour, these studies in the literature of mysticism, ceased to be mere time-killers and became means to a specific end. If she read the mystics, if she talked with the visiting Carmelites of perfection, it was not at all “for the sake of her own advancement in the spiritual life, but solely in order to seem clever and to outshine all the other nuns in every kind of company.” The unreconciled hunchback’s craving for superiority had found another outlet, a new and fascinating field in which to operate. There were still occasional outbursts of sarcasm and cynical buffoonery; but in the graver intervals Sister Jane was now the expert in spirituality, the learned consultant on all matters of mystical theology. Exalted by her new-found knowledge, she could now look down on her sisters with an altogether delightful mingling of contempt and pity. True, they were pious, they were trying, poor things, to be good—but with what a piddling kind of virtue, what an ignorant and, one might say, brutish devotion! What did
they
know of extraordinary graces? What of spiritual touches, of rapts and inspirations, of aridities and the night of the senses? And the answer, the highly gratifying answer to all these questions was that they knew nothing at all. Whereas she—the little dwarf with one shoulder higher than the other—she knew practically everything.
Confessions
and Del Rio on angels thrown in for good measure. As she read these books, as she learned to discuss their contents with the Prioress and the good fathers, Sœur Jeanne found her attitude insensibly changing. These pious talks in the parlour, these studies in the literature of mysticism, ceased to be mere time-killers and became means to a specific end. If she read the mystics, if she talked with the visiting Carmelites of perfection, it was not at all “for the sake of her own advancement in the spiritual life, but solely in order to seem clever and to outshine all the other nuns in every kind of company.” The unreconciled hunchback’s craving for superiority had found another outlet, a new and fascinating field in which to operate. There were still occasional outbursts of sarcasm and cynical buffoonery; but in the graver intervals Sister Jane was now the expert in spirituality, the learned consultant on all matters of mystical theology. Exalted by her new-found knowledge, she could now look down on her sisters with an altogether delightful mingling of contempt and pity. True, they were pious, they were trying, poor things, to be good—but with what a piddling kind of virtue, what an ignorant and, one might say, brutish devotion! What did
they
know of extraordinary graces? What of spiritual touches, of rapts and inspirations, of aridities and the night of the senses? And the answer, the highly gratifying answer to all these questions was that they knew nothing at all. Whereas she—the little dwarf with one shoulder higher than the other—she knew practically everything.
Mme. Bovary came to a bad end because she imagined herself to be the kind of person she in fact was not. Perceiving that Flaubert’s heroine embodied a very widespread human tendency, Jules de Gaultier coined from her name the word ‘bovarism’ and wrote a book on the subject, which is well worth the reading. Bovarism is by no means invariably disastrous. On the contrary, the process of imagining that we are what we are not, and of acting upon this imagination, is one of the most effective mechanisms of education. The title of the most enduring of all books of Christian devotion—
The Imitation of Christ
—bears eloquent witness to this fact. It is by thinking and acting in any given situation, not as we would normally think and act, but rather as we imagine that we should do if we were like some other and better person, that we finally cease to be like our old selves and come, instead, to resemble our ideal model.
The Imitation of Christ
—bears eloquent witness to this fact. It is by thinking and acting in any given situation, not as we would normally think and act, but rather as we imagine that we should do if we were like some other and better person, that we finally cease to be like our old selves and come, instead, to resemble our ideal model.
Sometimes, of course, the ideal is low and the chosen model more or less undesirable. But the bovaristic mechanism of imagining ourselves to be what we are not, and of thinking and acting as though that fancy were a fact, remains the same. There is, for example, a bovarism in the realm of vice—the bovarism of the good boy who conscientiously takes to drinking and whoring in order to be like some generally admired he-man or dare-devil. There is a bovarism in the field of hierarchical relationships—the bovarism of the bourgeois snob who imagines himself to be an aristocrat and tries to behave as such. There is a political bovarism—the bovarism of those who practise the imitation of Lenin or Webb or Mussolini. There is a cultural and aesthetic bovarism—the bovarism of the
précieuses ridicules
, the bovarism of the modern philistine who is converted overnight from the cover of the
Saturday Evening Post
to Picasso. And finally there is bovarism in religion—and we have at one end of the scale the saint who wholeheartedly imitates Christ, and at the other the hypocrite who tries to look like a saint in order the more effectively to pursue his own unholy ends. In the middle ground, somewhere between the two extremes of Tartufe and St. John of the Cross, there exists a third, hybrid variety of religious bovarists. These, the absurd but often touching comedians of the spiritual life, are neither consciously wicked nor resolutely holy. Their all too human desire is to make the best of both worlds. They aspire to be saved—but without going to too much trouble; they hope to be rewarded—but only for looking like heroes, only for talking like contemplatives, not for doing or being. The faith which sustains them is the illusion, half recognized as such, half earnestly believed in, that by saying “Lord, Lord” sufficiently often they will contrive, somehow or other, to enter into the Kingdom of Heaven.
précieuses ridicules
, the bovarism of the modern philistine who is converted overnight from the cover of the
Saturday Evening Post
to Picasso. And finally there is bovarism in religion—and we have at one end of the scale the saint who wholeheartedly imitates Christ, and at the other the hypocrite who tries to look like a saint in order the more effectively to pursue his own unholy ends. In the middle ground, somewhere between the two extremes of Tartufe and St. John of the Cross, there exists a third, hybrid variety of religious bovarists. These, the absurd but often touching comedians of the spiritual life, are neither consciously wicked nor resolutely holy. Their all too human desire is to make the best of both worlds. They aspire to be saved—but without going to too much trouble; they hope to be rewarded—but only for looking like heroes, only for talking like contemplatives, not for doing or being. The faith which sustains them is the illusion, half recognized as such, half earnestly believed in, that by saying “Lord, Lord” sufficiently often they will contrive, somehow or other, to enter into the Kingdom of Heaven.
Without “Lord, Lord,” or some more elaborate doctrinal or devotional equivalent, the process of religious bovarization would be difficult, in some cases all but impossible. The pen is mightier than the sword in this sense: that it is by means of verbalized thought that we direct and maintain our efforts. But it is possible to make use of words as a substitute for effort, to live in a purely verbal universe and not in the given world of immediate experience. To change a vocabulary is easy; to change external circumstances or our own ingrained habits is hard and tiresome. The religious bovarist who is not prepared to undertake a wholehearted imitation of Christ contents himself with the acquisition of a new vocabulary. But a new vocabulary is not the same thing as a new environment or a new character. The letter kills, or merely leaves inert; it is the spirit, it is the reality underlying verbal signs, which gives new life. Phrases which, at their first formulation, expressed significant experiences, tend (such is the nature of human beings and their religious organizations) to become a mere jargon, a pious slang, by means of which the hypocrite disguises his conscious wickedness and the more or less harmless comedian tries to deceive himself and impress his fellows. As we should expect, Tartufe speaks and teaches others to speak the language of the sons and servants of God.
De toutes amitiés il détache mon âme
,Et je verrais mourir frère, enfants, mère et femmeQue je m’en soucierais autant que de cela
.
We recognize a distorted echo of the Gospels, a parody of the Ignatian and Salesian doctrine of holy indifference. And how movingly, when at last he is unmasked, does the hypocrite confess his total depravity! All the saints have always believed themselves to be enormous sinners, and Tartufe is no exception to the rule.
Oui, mon frère, je suis un méchant, un coupable
,Un malheureux pécheur, tout plein d’iniquité
.Le plus grand scélérat qui jamais ait été
.
It is the language of St. Catherine of Siena—and the language, when she remembers to speak it, of Sœur Jeanne des Anges in her
Autobiography
.
Autobiography
.
Even when he is making passes at Elmire, Tartufe employs the phraseology of the devout. “
De vos regards divins l’ineffable douceur
”—applied to God or to Christ, the words are to be found in the writing of every Christian mystic. “
C’en est fait
,” cries the indignant Orgon, when at last he discovers the truth,
De vos regards divins l’ineffable douceur
”—applied to God or to Christ, the words are to be found in the writing of every Christian mystic. “
C’en est fait
,” cries the indignant Orgon, when at last he discovers the truth,
C’en est fait, je renonce à tous les gens de bien;J’en aurai désormais une horreur effroyable
,Et m’en vais devenir pour eux pire qu’un diable
.
His more sensible brother has to give him a little lecture on semantics. Because some
gens de bien
are not what they seem to be, it does not follow that all are villains or comedians. Every case must be considered on its own merits.
gens de bien
are not what they seem to be, it does not follow that all are villains or comedians. Every case must be considered on its own merits.
In the course of the seventeenth century several eminent directors of souls—Cardinal Bona was one of them, the Jesuit, Father Guilloré was another—published exhaustive treatises on the problems of distinguishing false spirituality from the genuine article, mere words from living substance, fraud and phantasy from “extraordinary graces.” Subjected to tests of the kind proposed by these writers, it seems most improbable that S
œ
ur Jeanne would for long have succeeded in ‘getting away with it.’ Unhappily, her directors were only too uncritically anxious to give her the benefit of every doubt. Sane or hysterical, but in either condition the consummate actress, S
œ
ur Jeanne had the misfortune to be taken seriously on every occasion except, as we shall see, the one when she was doing her best to tell the plain unvarnished truth.
œ
ur Jeanne would for long have succeeded in ‘getting away with it.’ Unhappily, her directors were only too uncritically anxious to give her the benefit of every doubt. Sane or hysterical, but in either condition the consummate actress, S
œ
ur Jeanne had the misfortune to be taken seriously on every occasion except, as we shall see, the one when she was doing her best to tell the plain unvarnished truth.
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