# The Cathedral (Huysmans)/Chapter IV

First published in France in 1898; first English edition in 1898.
Madame Bavoil was right; to understand the welcome the Virgin could bestow on Her visitors, the early Mass in the crypt must be attended; above all, the Communion should be received.
Durtal made the experiment; one day when the Abbé Gévresin enjoined on him to approach the Table, he followed the housekeeper's advice and went to the crypt at early dawn.
The way down was by a cellar-stair lighted by a small lamp with a sputtering wick darkening the chimney with smoke; having safely reached the bottom, he turned to the left in the darkness; here and there, at an angle, a floating wick threw a ruddy light on the circuit which he made in alternate light and shade, till at last he had some notion of the general outline of the crypt. Its plan would be fairly represented by the nave of a wheel whence the spokes radiated in every direction, joining the outer circle or tyre. From the circular path in which he found himself passages diverged like the sticks of a fan, and at the end little fogged glass windows were visible, looking almost bright in the opaque blackness of the walls.
And by following the curve of the corridor, Durtal came to a green baize door which he pushed open. He found himself in the side aisle of a nave ending in a semicircle, where there was a high altar. To the right and left two little recesses formed the arms or transept of a small cross. The centre aisle, forming a low nave, had chairs on either side, leaving a narrow space to give access to the altar.
It was scarcely possible to see; the sanctuary was lighted only by tiny lamps from the roof in little saucers of lurid orange or dull gold. An extraordinarily mild atmosphere prevailed in this underground structure, which was also full of a singular perfume in which a musty odour of hot wax mingled with a suggestion of damp earth. But this was only the background, the canvas, so to speak, of the perfume, and was lost under the embroidery of fragrance which covered it, the faded gold, as it were, of oil in which long kept aromatic herbs had been steeped, and old, old incense powder dissolved. It was a weird and mysterious vapour, as strange as the crypt itself, which, with its furtive lights and breadths of shadow, was at once penitential and soothing.
Durtal went up the broader aisle to the left arm of the cross and sat down; the tiny transept had its little altar, with a Greek cross in relief against a purple disk. Overhead the enormous curve of the vaulting hung heavy, and so low that a man could touch it by stretching an arm; it was as black as the mouth of a chimney, and scorched by the fires that had consumed the cathedrals built above it.
Presently the clap-clap of sabots became audible, and then the smothered footfall of nuns; there was silence but for sneezing and nose-blowing stifled by pocket-handkerchiefs, and then all was still.
A sacristan came in through a little door opening into the other transept, and lighted the tapers on the high altar; then strings of silver-gilt hearts became visible in the semicircle all along the walls, reflecting the blaze of flames, and forming a glory for a statue of the Virgin sitting, stiff and dark, with a Child on Her knees. This was the famous Virgin of the Cavern, or rather a copy of it, for the original was burnt in 1793 in front of the great porch of the Cathedral, amid the delirious raving of sans-culottes.
A choir-boy came in, followed by an old priest; and then, for the first time, Durtal saw the Mass really as a service, and understood the wonderful beauty that lies inherent in a devout commemoration of the Sacrifice.
The boy on his knees, his soul aspiring and his hands clasped, spoke aloud and slowly, rehearsing the responses of the Psalm with such deep attention and respect, that the meaning of this noble liturgy, which has ceased to amaze us, because we are so used to hearing it stammered out in hot haste, was suddenly revealed to Durtal.
And the priest himself, unconsciously, whether he would or no, took up the child's tone, imitating him, speaking slowly, not merely tripping the verses off the tip of his tongue, but absorbed in the words he had to repeat; and he seemed overwhelmed, as though it were his first Mass, by the grandeur of the rite of which he was to be the instrument.
In fact, Durtal heard the celebrant's voice tremble when standing before the altar in the presence of the Father, like the Son Himself whom he represented, and imploring forgiveness for all the sins of the world which He bore on His shoulders, supported in his grief and hope by the innocence of the child whose loving care was less mature and less lively than the man's.
And as he spoke the despairing words, "My God, my God, wherefore is my spirit heavy, and why dost Thou afflict me?" the priest was indeed the image of Jesus suffering on the hill of Calvary, but the man remained in the celebrant—the man, conscious of himself, and himself experiencing, in behoof of his personal sins and his own shortcomings, the impressions of sorrow contained in the inspired text.
Meanwhile his little acolyte had words of comfort, bid him hope; and after repeating the Confiteor in the face of the congregation, who on their part purified their souls by the same ablution of confession, the priest with revived assurance went up the altar steps and began the Mass.
Positively, in this atmosphere of prayers crushed in by the heavy roof, Durtal, in the midst of kneeling Sisters and women, was struck with a sense as of some early Christian rite buried in the catacombs. Here were the same ecstatic tenderness, the same faith; and it was possible even to imagine some apprehension of surprise, and some eagerness to profess the faith in the face of danger. And thus, as in a vague image, this sacred cellar held the dim picture of the neophytes assembled so long since in the underground caverns of Rome.
The service proceeded before Durtal's eyes, and he was amazed to watch the boy, who, with half closed eyes and the reserve of timid emotion, kissed the flagons of wine and of water before presenting them to the priest.
Durtal would look no more; he tried to concentrate his mind while the priest was wiping his hands, for the only prayers he could honestly offer up to God were verses and texts repeated in an undertone.
This only had he in his favour, but this he had: that he passionately loved mysticism and the liturgy, plain-song and cathedrals. Without falsehood or self-delusion, he could in all truth exclaim, "Lord, I have loved the habitation of Thy house, and the place where Thine honour dwelleth." This was all he had to offer to the Father in expiation of his contumely and refractoriness, his errors and his falls.
"Oh!" thought he, "how could I dare to pour out the ready-made collects of which the prayer-books are full, how say to God, while addressing Him as 'Lovely Jesus,' that He is the beloved of my heart, that I solemnly vow never to love anything but Him, that I would die rather than ever displease Him?
"Love none but Him!—If I were a monk and alone, possibly; but living in the world!—And then who but the Saints would prefer death to the smallest sin? Why then humbug Him with these feints and grimaces?
"No," said Durtal, "apart from the personal outpourings, the secret intimacy in which we are bold to tell Him everything that comes into our head, the prayers of the liturgy alone can be uttered with impunity by any man, for it is the peculiarity of these inspirations that they adapt themselves in all ages to every state of the mind and every phase of life. And with the exception of the time-honoured prayers of certain Saints, which are as a rule either supplications for pity or for help, appeals to God's mercy or laments, all other prayers sent forth from the cold insipid sacristies of the seventeenth century, or, worse still, composed in our own day by the piety-mongers who insert in our books of prayer the pious cant of the Rue Bonaparte—all these inflated and pretentious petitions should be avoided by sinners who, in default of every other virtue, at least wish to be sincere.
"Only that wonderful child could thus address the Lord without hypocrisy," he went on, looking at the little acolyte, and understanding truly for the first time what innocent childhood meant—the little sinless soul, purely white.
"The Church, which tries to find beings absolutely ingenuous and immaculate to wait upon the altar, had succeeded at Chartres in moulding souls and transforming ordinary boys on their admission to the sanctuary into exquisite angels. There must certainly be, above and besides their special training, some blessing and goodwill from Our Lady, to mould these little rogues to the service, to make them so unlike others, and endow them in the middle of the nineteenth century with the fire of chastity and primitive fervour of the middle age."
The service proceeded slowly, soaking into the abject silence of the worshippers, and the child, more reverent and attentive than ever, rang the bell; it was like a shower of sparks tinkling under the smoky vault, and the silence seemed deeper than ever behind the kneeling boy, upholding with one hand the chasuble of the celebrant, who bowed over the altar. The Host was elevated amid the shower of silver sound; and then, above the prostrate heads, in the clear sparkle of bells, the golden tulip of a chalice flashed out till, to a final hurried peal, the gilded flower was lowered, and the prostrate worshippers looked up.
And Durtal was thinking,—
"If only He to whom we refused shelter when the Mother who bore Him was in travail, could find a loving refuge in our souls to-day! But alas! apart from these nuns, these children, these priests, and these peasant women who cherish Him so truly, how many here present are, like me, embarrassed by His presence, and at all times incapable of making ready the chamber He requires, of receiving Him in a room swept and garnished?
"Alas! to think that things are always the same, always going back to the beginning! Our souls are still the crafty synagogues who betrayed Him, and the vile Caiaphas that lurks within us rises up at the very moment when we fain would be humble and love Him while we pray! My God! My God! Would it not be better to depart than to drag myself thus, with such a bad grace, into Thy presence? For, after all, it is all very well for the Abbé Gévresin to insist that I should communicate, he is not I—he is not in me; he does not know the wild doings in my hidden lairs, or the turmoil in my ruins. He believes it to be mere nervelessness, indolence. Alas! That is not all. There is a dryness, a coldness, which are not altogether free from a certain amount of irritation and rebelliousness against the rules he insists on."
The moment of Communion was at hand. The little boy had gently thrown the white napkin back on the table; the nuns and poor women and peasants went forward, all with clasped hands and bowed heads, and the child took a taper and passed in front of the priest, his eyes almost shut for fear of seeing the Host.
There was in this little creature such a glow of love and reverence that Durtal gazed with admiration and trembled with awe. Without in the least knowing why, in the midst of the darkness that fell on his soul, of the impotent and wavering feeling that thrilled it without there being any word to describe them, he felt a tide bearing him to the Saviour, and then a recoil.
The comparison was inevitably forced upon him between that child's soul and his own. "Why, it is he, not I, who should take the Sacrament!" cried he to himself; and he crouched there inert, his hands folded, not knowing how to decide, in a frame at once beseeching and terrified, when he felt himself gently drawn to the table and received the Sacrament. And meanwhile he was trying to collect himself, and to pray, and at the same time, at the same instant, was in the discomfort of the shuddering fears that surge up within us, and that find expression physically in a craving for air, and in that peculiar condition when the head feels as if it were empty, as if the brain had ceased to act, and all vitality was driven back on the heart, which swells to choking; when it seems, in the spiritual sense, that as energy returns so far as to allow of self-command once more, of introspection, we peer down in appalling silence into a black void.
He painfully rose and returned to his place, not without stumbling. Never, not even at Chartres, had he been able to hinder the torpor that overpowered him at the moment of receiving the Sacrament. His powers were benumbed, his faculties arrested.
In Paris, at the core of his soul, which seemed rolled up in itself like a chrysalis, there had always been a sort of restraint, an awkwardness in waiting, and in approaching Christ, and then an apathy which nothing could shake off. And this state was prolonged in a sort of cold, enveloping mist, or rather in a vacuum all round the soul, deserted and swooning on its couch.
At Chartres this state of collapse was still present, but some indulgent tenderness presently enwrapped and warmed the spirit. The soul as it recovered was no longer alone; it was encouraged and perceptibly helped by the Virgin, who revived it. And this impression, peculiar to this crypt, permeated the body too; it was no longer a feeling of suffocation for lack of air; on the contrary, it was the oppression of inflation, of over-fulness, which would be mitigated by degrees, allowing of easy breathing at last.
Durtal, comforted and relieved, rose to go. By this time the crypt had become a little lighter from the growing dawn; the passages, ending in altars backing against the windows, were still dark, as a result of the ground plan, but in the perspective of each a moving gold cross was to be seen almost distinctly, rising and falling with a priest's back, between two pale stars twinkling one on each side above the tabernacle; while a third, lower and with redder flame, lighted up the book and the white napery.
Durtal wandered away to meditate in the Bishop's garden, where he had permission to walk whenever he pleased.
The garden was perfectly still, with tomb-like avenues, pollard poplars, and trampled lawns—half dead. There was not a flower, for the Cathedral killed everything under its shadow. Its vast deserted apse, without a statue, rose amid a flight of buttresses flung out like huge ribs, inflated as it were by the breath of incessant prayer within; shade and damp always clung round the spot; in this funereal Close, where the trees were green only in proportion as they were distant from the church, lay two microscopic ponds like the mouths of two wells; one covered to the brim with yellow-green duck-weed, the other full of brackish water of inky blackness, in which three goldfish lay as in pickle.
Durtal was fond of this neglected spot, with its reek of the grave and the salt marsh, and the mouldy smell, that earthy scent that comes up from a rotting soil of wet leaves.
He paced the alleys, where the Bishop never came, and where the children of the household, rushing about at play, destroyed the fragments of grass-plots spared by the Cathedral. Slates cracked underfoot, flung down from the roofs by the wind, and the jackdaws croaked in answer to each other across the silent park.
Durtal came out on a terrace overlooking the city, and he rested his elbows on a parapet of grey time-eaten stone, as dry as pumice and patterned with orange and sulphur-coloured lichens.
Beneath him spread a valley crowded with smoking chimneys and roofs, veiling this upper part of the town in a tangle of blue. Further down all was still and lifeless; the houses were asleep, not so far awake even as to show the transient flash of glass when a window is thrown open, nor was there such a spot of red as is often seen in a country street when an eider-down quilt hangs out to air across the bar of a balcony; everything was closed and dull and soundless; there was not even the hive-like hum that hangs over inhabited places. But for the distant rumble of a cart, the crack of a whip, the bark of a dog, all was still: it was a town asleep, a land of the dead.
And beyond the valley, on the further bank, the scene was still more sullen and silent; the plains of La Beauce stretched away as far as the eye could reach, mute and melancholy, without a smile, under a heartless sky divided by an ignoble barrack facing the Cathedral.
The dreariness of these plains, an endless level without a mound, without a tree! And you felt that even beyond the horizon they still stretched away as flat as ever; only the monotony of the landscape was emphasized by the raging fury of the tempestuous winds, sweeping the hillside, levelling the tree-tops, and wreaking themselves on this basilica, which, perched on high, had for centuries defied their efforts. To uproot it the lightning had been needed to help, firing its towers, and even the combined attacks of the hurricane and the flames had been unable to destroy the original stock, which, replanted after each disaster, had always sprouted in fresh verdure with reinvigorated growth.
That morning, in the dawn of a rainy autumn day, lashed by a bitter north wind, Durtal, shivering and ill at ease, left the terrace and took refuge in the more sheltered walks, going down presently into a garden-slope where the brushwood afforded some little protection from the wind; these shrubberies wandered at random down the hill, and an inextricable tangle of blackberries clung with the cat's-claws of their long shoots to the saplings that were scattered about.
It was evident that since some immemorial time the Bishops, for lack of funds, had neglected these grounds. Of all the old kitchen garden, overgrown by brambles, only one plot was more or less weeded, and rows of spinach and carrots alternated with the frosted balls of cabbages.
Durtal sat down on a stump that had once supported a bench, and tried to look into his own soul; but he found within, look where he might, only a spiritual Beauce; it seemed to him to mirror the cold and monotonous landscape; only it was not a mighty wind that blew through his being; but a sharp, drying little blast. He knew that he was cross-grained and could not make his observations calmly; his conscience harassed him and insisted on vexatious argument.
"Pride! Ah, how is it to be kept under till the day shall come when it shall be quelled? It insinuates itself so stealthily, so noiselessly, that it has ensnared and bound me before I can suspect its presence; and my case too is somewhat peculiar, and hard to cure by the religious treatment commonly prescribed in such cases. For in fact," said he to himself, "my pride is not of the artless and overweening kind, elated, audacious, boldly displaying, and proclaiming itself to the world; no, mine is in a latent state, what was called vain-glory in the simplicity of the Middle Ages, an essence of pride diluted with vanity and evaporating within me in transient thoughts and unexpressed conceit. I have not even the opportunity afforded by swaggering pride for being on my guard and compelling myself to keep silence. Yes, that is very true; talk leads to specious boasting and invites subtle praise; one is presently aware of it, and then, with patience and determination, it is in one's power to check and muzzle oneself. But my vice of pride is wordless and underground; it does not come forth. I neither see nor hear it. It wriggles and creeps in without a sound, and clutches me without my having heard its approach!
"And the good Abbé answers: 'Be watchful and pray;' well, I am more than willing, but the remedy is ineffectual, for aridity and outside influences deprive it of its efficacy!
"As for outside suggestions—they never seem to come to me but in prayer. It is enough that I kneel down and try to collect my thoughts, they are at once dissipated. The mere purpose of prayer is like a stone flung into a pool; everything is stirred up and comes to the top!
"And people who have not habits of religious practice fancy that there is nothing easier than prayer. I should like to see them try. They could then bear witness that profane imaginings, which leave them in peace at all other times, always surge up unexpectedly, during prayer.
"Besides, what use is therein disputing the fact? Merely looking at a sleeping vice is enough to wake it."
And his thoughts went back to that warm crypt. "Yes, no doubt, like all the buildings of the Romanesque period, it is symbolical of the Old Testament; but it is not simply gloomy and sad, for it is enveloping and comforting, warm and tender! Admitting even that it is the figure in stone of the older Dispensation, would it not seem that it symbolizes it less as a whole, than as embodying more especially a select group of the Holy Women who prefigured the Virgin in the earlier Scriptures? Is it not the expression in stone of those passages in which the illustrious women of the Bible are most conspicuous, who were, in a way, prophetic incarnations of the New Eve?
"Hence this crypt would reproduce the most consoling and the most heroic passages of the Sacred Book, for the Virgin is supreme in this underground sanctuary; it is Hers rather than the terrible Adonaï's, if one may dare say so.
"And again, She is a very singular Virgin, who has inevitably remained in harmony with Her surroundings: a Virgin black and rugged, and stunted, like the rough-hewn shrine She inhabits.
"She is therefore, no doubt, the outcome of the same idea that conceived of Christ as black and ugly because He had assumed the burthen of all the sins of the world, the Christ of the first ages of the Church, who in His humility put on the vilest aspect. In that case Mary would have conceived Her Son in Her own image; She too had chosen to be ugly and obscure, out of humility and loving-kindness, that She might the better console the disfigured and despised creatures whose image She had borrowed."
And Durtal went on:—
"What a crypt is this where, in the course of so many centuries, kings and queens have come to worship!
"Philip Augustus and Isabella of Hainault, Blanche of Castille and Saint Louis, Philippe de Valois, Jean le Bon, Charles V., Charles VI., Charles VII., Charles VIII. and Anne de Bretagne; then François I., Henri III. and Louise de Vaudemont, Catherine de' Medici; Henri IV., who was crowned in this Cathedral, Anne of Austria, Louis XIV., Maria Leczinska, and so many others—all the nobility of France; and Ferdinand of Spain, and Léon de Lusignan, the last King of Armenia, and Pierre de Courtenay, Emperor of Constantinople—all kneeling like the poor folks of to-day, and like them beseeching Notre Dame de Sous-Terre."
And what was more interesting still was that the Virgin had wrought many miracles on this spot. She had saved children who had fallen into the well of the Strong Saints, had preserved the guardians who had charge of the relic of Her garment when the edifice was blazing above them, and had cured crowds, half maddened by the Burning plague in the Middle Ages, shedding Her benefits with a lavish hand.
Times were changed indeed, but fervent worshippers had knelt before the Image, had relinked the bonds broken in the course of years, had, so to speak, recaptured the Virgin in a net of prayer; and so, instead of departing, as She had done elsewhere, She had remained at Chartres.
By some incredible effect of clemency She had endured the insult of the tenth-day festivals and the outrage of seeing the Goddess of Reason installed in her place on the altar, had suffered the infamous liturgy of obscene canticles rising with the thundering incense of gunpowder. And She had forgiven it all, no doubt for the sake of the love shown Her by preceding generations, and the awed, but real affection of the humble believers who had come back to Her when the storm was over.
This cavern was crowded with memories. The coating of those walls had been formed of the vapours of the soul, of the exhalations of accumulated desires and regrets, even more than of the smoke of tapers; how foolish it was then to have painted this crypt in squalid imitation of the catacombs, to have defaced the glorious darkness of these stones with colours which were indeed fast vanishing, leaving only traces as of palette scrapings in the consecrated soot on the roof!
Durtal was expatiating on these reflections as he went out of the garden, when he met the Abbé Gévresin walking along and reading his breviary. He asked whether Durtal had taken the Sacrament. And perceiving that his penitent always came back to his shame of the inert and torpid grief that came over him in contemplation of the Holy Sacrament, the old priest said to him,—
"That is no concern of yours; all you have to do is to pray to the best of your power. The rest is my concern—if the far from triumphant state of your soul only makes you a little humble, that is all I ask of you."
"Humble! I am like a water cooler; my vanity sweats out at every pore as the water oozes from the clay."
"It is some consolation to me that you perceive it," said the Abbé, smiling. "It would be far worse if you did not know yourself, if you were so proud as to believe that you had no pride."
"But how then am I to set to work? You advise me to pray; but teach me at least how not to dissipate myself in every direction, for as soon as I try to collect myself I go to pieces; I live in a perpetual state of dissolution. It is like a thing arranged on purpose; as soon as I try to shut the cage all my thoughts fly off—they deafen me with their chirping."
The Abbé was thinking.
"I know," said he; "nothing is more difficult than to free the spirit from the images that take possession of it. Still, and in spite of all, you may achieve concentration of mind if you observe these three rules:
"In the first place you must humble yourself, by owning the frailty of your mind, unable to preserve itself from wandering in the presence of God; next you must not be impatient or restless, for that would only stir up the dregs and bring other objects of frivolity to the surface; finally, it is well not to investigate the nature of the distractions that trouble your prayers till they are over. This only prolongs the disturbance, and in a way recognizes its existence. You thus run the risk, in virtue of the law of association of ideas, of inviting new diversions, and there would be no way of escape.
"After prayer you may examine yourself with benefit; follow my advice, and you will find the advantage of it."
"That is all very fine," thought Durtal, "but when it comes to putting the advice into practice it is quite another thing. Are not these mere old women's remedies, precious ointments, quack medicines, for which the pious and virtuous have a weakness?"
They walked on in silence across the forecourt of the palace to the priest's rooms. As they went in, they found Madame Bavoil at the foot of the stairs, her arms in a tub full of soap-suds. As she rubbed the clothes, she turned to look at Durtal, and, as if she could read his thoughts, she mildly asked,—
"Why, our friend, wear such a graveyard face when you took the Sacrament this morning?"
"So you heard I had been to Communion?"
"Yes, I went into the crypt while Mass was going forward, and saw you go up to the Holy Table. Well, shall I tell you the truth? You do not know how to address our Holy Mother."
"Indeed!"
"No. You are shy when She is doing her best to put you at your ease; you creep close to the wall when you ought to walk boldly up the middle aisle to face Her. That is not the way to approach Her!"
"But if I have nothing to say to Her?"
"Then you simply chatter to Her like a child; some pretty speech, and She is satisfied. Oh, these men! How little they know how to pay their court, how greatly they lack little coaxing ways, and even honest artfulness! If you can invent nothing on your own part, borrow from another. Repeat after the Venerable Jeanne de Matel:
"'Holy Virgin, this abyss of iniquity and vileness invokes the abyss of strength and splendour to praise Thy preeminent Glory.' Well, is that pretty well expressed, our friend? Try; recite that to Our Lady and She will unbind you; then prayer will come of itself. Such little ways are permitted by Her, and we must be humble enough not to presume to do without them."
Durtal could not help laughing.
"You want me to become a trickster, a sneak in spiritual life!" said he.
"Well, where would be the harm? Does not the Lord know when we mean well? Does not He take note of our intentions? Would you, yourself, repulse anyone who paid you a compliment, however clumsily, if you thought he meant to please you by it? No, of course not."
"Here is another thing," said the Abbé, laughing. "Madame Bavoil, I saw Monseigneur this morning; he grants your petition and authorizes you to dig in as many parts of the garden as you choose."
"Aha!" and amused by Durtal's surprise she went on: "You must have seen for yourself that excepting a little plot of ground where the gardener plants a few carrots and cabbages for the Bishop's table, the whole of the garden is left to run wild; it is sheer waste and of no use to anybody. Now instead of buying vegetables, I mean to grow some, since Monseigneur gives me leave to turn over his ground, and by the same token I will give some to your housekeeper."
"Thank you. Then do you understand gardening?"
"I? Why, am I not a peasant? I have lived in the country all my life, and a kitchen garden is just my business! Besides, if I were in difficulties, would not my Friends Above come to advise me?"
"You are a wonderful woman, Madame Bavoil," said Durtal, somewhat disconcerted in spite of himself by the answers of a cook who so calmly asserted that she was on intimate terms with the divine Beyond.