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 G.o.d, 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 G.o.defroid'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.

"G.o.d of mercy!" cried the Countess, s.n.a.t.c.hing up a doc.u.ment that caught her eye, on which she read, _Gothofredus Comes Gantiacus_ (G.o.defroid, Count of Ghent).

She dropped the parchment, and pa.s.sed 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; G.o.d 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 G.o.d 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 s.p.a.cious 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 cla.s.s.

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 G.o.d, sufficed to satisfy every form of curiosity, appealed to the soul, and const.i.tuted 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 G.o.d, had a promising future before them. Emba.s.sies, 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 a.n.a.lyze it, even to its barbarisms, we need only examine the Const.i.tutions 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 _etude_.

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 Boehm, 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 G.o.d 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 a.n.a.logies 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 a.s.sembly 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 a.s.sembly 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 att.i.tude. The silence was now profound, and the doorway and even the street were blocked by scholars who had deserted the other cla.s.ses.

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 h.e.l.l. 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 a.s.sembly 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 princ.i.p.al points he had so far established:

"No intellect was the exact counterpart of another. Had man any right to require an account of his Creator for the inequality of powers bestowed on each? Without attempting to penetrate rashly into the designs of G.o.d, ought we not to recognize the fact that by reason of their general diversity intelligences could be cla.s.sed in spheres? From the sphere where the least degree of intelligence gleamed, to the most translucent souls who could see the road by which to ascend to G.o.d, was there not an ascending scale of spiritual gift? And did not spirits of the same sphere understand each other like brothers in soul, in flesh, in mind, and in feeling?"

From this the Doctor went on to unfold the most wonderful theories of sympathy. He set forth in Biblical language the phenomena of love, of instinctive repulsion, of strong affinities which transcend the laws of s.p.a.ce, of the sudden mingling of souls which seem to recognize each other.

With regard to the different degrees of strength of which our affections are capable, he accounted for them by the place, more or less near the centre, occupied by beings in their respective circles.

He gave mathematical expression to G.o.d's grand idea in the co-ordination of the various human spheres. "Through man," he said, "these spheres const.i.tuted a world intermediate between the intelligence of the brute and the intelligence of the angels." As he stated it, the divine Word nourishes the spiritual Word, the spiritual Word nourishes the living Word, the living Word nourishes the animal Word, the animal Word nourishes the vegetable Word, and the vegetable Word is the expression of the life of the barren Word. These successive evolutions, as of a chrysalis, which G.o.d thus wrought in our souls, this infusorial life, so to speak, communicated from each zone to the next, more vivid, more spiritual, more perceptive in its ascent, represented, rather dimly no doubt, but marvelously enough to his inexperienced hearers, the impulse given to Nature by the Almighty.

Supported by many texts from the Sacred Scriptures, which he used as a commentary on his own statements to express by concrete images the abstract arguments he felt to be wanting, he flourished the Spirit of G.o.d like a torch over the deep secrets of creation, with an eloquence peculiar to himself, and accents that urged conviction on his audience. As he unfolded his mysterious system and all its consequences, he gave a key to every symbol and justified the vocation, the special gifts, the genius, the talent of each human being.

Then, instinctively becoming physiological, he remarked on the resemblance to certain animals stamped on some human faces, accounting for them by primordial a.n.a.logies and the upward tendency of all creation. He showed his audience the workings of Nature, and a.s.signed a mission and a future to minerals, plants, and animals. Bible in hand, after thus spiritualizing Matter and materializing Spirit, after pointing to the Will of G.o.d in all things, and enjoining respect for His smallest works, he suggested the possibility of rising by faith from sphere to sphere.

This was the first portion of his discourse, and by adroit digressions he applied the doctrine of his system to feudalism. The poetry--religious and profane--and the abrupt eloquence of that period had a grand opening in this vast theory, wherein the Doctor had amalgamated all the philosophical systems of the ancients, and from which he brought them out again cla.s.sified, transfigured, purified. The false dogmas of two adverse principles and of Pantheism were demolished at his word, which proclaimed the Divine Unity, while ascribing to G.o.d and His angels the knowledge, the ends to which the means shone resplendent to the eyes of man. Fortified by the demonstrations that proved the existence of the world of Matter, Doctor Sigier constructed the scheme of a spiritual world dividing us from G.o.d by an ascending scale of spheres, just as the plant is divided from man by an infinite number of grades. He peopled the heavens, the stars, the planets, the sun.

Quoting Saint Paul, he invested man with a new power; he might rise, from globe to globe, to the very Fount of eternal life. Jacob's mystical ladder was both the religious formula and the traditional proof of the fact. He soared through s.p.a.ce, carrying with him the pa.s.sionate souls of his hearers on the wings of his word, making them feel the infinite, and bathing them in the heavenly sea. Then the Doctor accounted logically for h.e.l.l by circles placed in inverse order to the shining spheres that lead to G.o.d, in which torments and darkness take the place of the Spirit and of light. Pain was as intelligible as rapture. The terms of the comparison were present in the conditions of human life and its various atmospheres of suffering and of intellect. Thus the most extraordinary traditions of h.e.l.l and purgatory were quite naturally conceivable.

He gave the fundamental _rationale_ of virtue with admirable clearness. A pious man, toiling onward in poverty, proud of his good conscience, at peace with himself, and steadfastly true to himself in his heart in spite of the spectacle of exultant vice, was a fallen angel doing penance, who remembered his origin, foresaw his guerdon, accomplished his task, and obeyed his glorious mission. The sublime resignation of Christians was then seen in all its glory. He depicted martyrs at the burning stake, and almost stripped them of their merit by stripping them of their sufferings. He showed their inner angel as dwelling in the heavens, while the outer man was tortured by the executioner's sword. He described angels dwelling among men, and gave tokens by which to recognize them.

He next strove to drag from the very depths of man's understanding the real sense of the word fall, which occurs in every language. He appealed to the most widely-spread traditions in evidence of this one true origin, explaining, with much lucidity, the pa.s.sion all men have for rising, mounting--an instinctive ambition, the perennial revelation of our destiny.

He displayed the whole universe at a glance, and described the nature of G.o.d Himself circulating in a full tide from the centre to the extremities, and from the extremities to the centre again. Nature was one and h.o.m.ogeneous. In the most seemingly trivial, as in the most stupendous work, everything obeyed that law; each created object reproduced in little an exact image of that nature--the sap in the plant, the blood in man, the orbits of the planets. He piled proof on proof, always completing his idea by a picture musical with poetry.