Part 16 (1/2)
The seventh month, there came from Alexandria, Bubastis and Sais, women who had long been barren, hoping to obtain children by the intercession of the holy man and the virtues of his pillar. They rubbed their sterile bodies against the stone. There followed a procession, as far as the eye could reach, of chariots, palanquins, and litters, which stopped and pushed and jostled below the man of G.o.d. From them came sick people terrible to see. Mothers brought to Paphnutius young boys whose limbs were twisted, their eyes starting, their mouth foaming, their voices hoa.r.s.e. He laid his hands upon them. Blind men approached, groping with their hands, and raising towards him a face pierced with two bleeding holes. Paralytics displayed before him the heavy immobility, the deadly emaciation, and the hideous contractions of their limbs; lame men showed him their club feet; women with cancer, holding their bosoms with both hands, uncovered before him their b.r.e.a.s.t.s devoured by the invisible vulture. Dropsical women, swollen like wine skins were placed on the ground before him. He blessed them. Nubians, afflicted with elephantiasis, advanced with heavy steps and looked at him with streaming eyes and expressionless countenances. He made the sign of the cross over them. A young girl of Aphroditopolis was brought to him on a litter; after having vomited blood, she had slept for three days. She looked like a waxen image, and her parents, who thought she was dead, had placed a palm leaf on her breast. Paphnutius having prayed to G.o.d, the young girl raised her head and opened her eyes.
As the people reported everywhere the miracles which the saint had performed, unfortunate persons afflicted with that disease which the Greeks call ”the divine malady,” came from all parts of Egypt in incalculable legions. As soon as they saw the pillar, they were seized with convulsions, rolled on the ground, writhed, and twisted themselves into a ball. And--though it is hardly to be believed--the persons present were in their turn seized with a violent delirium, and imitated the contortions of the epileptics. Monks and pilgrims, men and women, wallowed and struggled pell-mell, their limbs twisted, foaming at the mouth, eating handfuls of earth and prophesying. And Paphnutius at the top of his pillar felt a thrill of horror pa.s.s through him, and cried to G.o.d--
”I am the scapegoat, and I take upon me all the impurities of these people, and that is why, Lord, my body is filled with evil spirits.”
Every time that a sick person went away healed, the people applauded, carried him in triumph, and ceased not to repeat--
”We behold another well of Siloam!”
Hundreds of crutches already hung round the wonderful column; grateful women suspended wreaths and votive images there. Some of the Greeks inscribed distiches, and as every pilgrim carved his name, the stone was soon covered as high as a man could reach with an infinity of Latin, Greek, Coptic, Punic, Hebrew, Syrian, and magic characters.
When the feast of Easter came there was such an affluence of people to this city of miracles that old men thought that the days of the ancient mysteries had returned. All sorts of people, in all sorts of costumes, were to be seen there; the striped robes of the Egyptians, the burnoose of the Arabs, the white drawers of the Nubians, the short cloak of the Greeks, the long toga of the Romans, the scarlet breeches of the barbarians, the gold-spangled robes of the courtesans. A veiled woman would pa.s.s on an a.s.s, preceded by black eunuchs, who cleared a pa.s.sage for her by the free use of their sticks. Acrobats, having spread a carpet on the ground, juggled and performed skilful tricks before a circle of silent spectators. Snake-charmers unrolled their living girdles. A glittering, dusty, noisy, chattering crowd! The curses of the camel-drivers beating the animals; the cries of the hawkers who sold amulets against leprosy and the evil eye; the psalmody of the monks reciting verses of the Bible; the shrieking of the women who were prophesying; the shouting of the beggars singing old songs of the harem; the bleating of sheep; the braying of a.s.ses; the sailors calling tardy pa.s.sengers; all these confused noises caused a deafening uproar, over which dominated the strident voices of the little naked negro boys, running about everywhere selling fresh dates.
And all these human beings stifled under the white sky, in a heavy atmosphere laden with the perfumes of women, the odour of negroes, the fumes of cooking and the smoke of gums, which the devotees bought of the shepherds to burn before the saint.
When night came, fires, torches, and lanterns were lighted everywhere, and nothing was to be seen but red shadows and black shapes. Standing amidst a circle of squatting listeners, an old man, his face lighted by a smoky lamp, related how, formerly, Bitiou had enchanted his heart, torn it from his breast, placed it in an acacia, and then transformed himself into a tree. He made gestures, which his shadow repeated with absurd exaggerations, and the audience uttered cries of admiration. In the taverns, the drinkers, lying on couches, called for beer and wine.
Dancing girls, with painted eyes and bare stomachs, performed before them religious or lascivious scenes. In retired corners, young men played dice or other games, and old men followed prost.i.tutes. Above all these rose the solitary, unchanging column; the head with the cow's horns gazed into the shadow, and above it Paphnutius watched between heaven and earth. All at once the moon rose over the Nile, like the bare shoulder of a G.o.ddess. The hills gleamed with blue light, and Paphnutius thought he saw the body of Thais s.h.i.+nning in the glimmer of the waters amidst the sapphire night.
The days pa.s.sed, and the saint still lived on his pillar. When the rainy season came, the waters of heaven, filtering through the cracks in the roof, wetted his body; his stiff limbs were incapable of movement.
Scorched by the sun, and reddened by the dew, his skin broke; large ulcers devoured his arms and legs. But the desire of Thais still consumed him inwardly, and he cried--
”It is not enough, great G.o.d! More temptations! More unclean thoughts!
More horrible desires! Lord, lay upon me all the l.u.s.ts of men, that I may expiate them all! Though it is false that the Greek b.i.t.c.h took upon herself all the sins of the world, as I heard an impostor once declare, yet there is a hidden meaning in the fable, the truth of which I now recognise. For it is true that the sins of the people enter the soul of the saints, and are lost there as in a well. Thus it is that the souls of the just are polluted with more filth than is ever found in the soul of the sinner. And, for that reason, I praise Thee, O my G.o.d, for having made me the cesspool of the world.”
One day, a rumour ran through the holy city, and even reached the ears of the hermit: a very great personage, a man occupying a high position, the Prefect of the Alexandrian fleet, Lucius Aurelius Cotta, was about to visit the city--was, indeed, now on his way.
The news was true. Old Cotta, who was inspecting the ca.n.a.ls and the navigation of the Nile, had many times expressed a desire to see the stylite and the new city, to which the name of Stylopolis had been given. The Stylopolitans saw the river covered with sails one morning.
Cotta appeared on board a golden galley hung with purple, and followed by all his fleet. He landed, and advanced, accompanied by a secretary carrying his tablets, and Aristaeus, his physician, with whom he liked to converse.
A numerous suite walked behind him, and the sh.o.r.e was covered with _laticlaves_(*) and military uniforms. He stopped, some paces from the column, and began to examine the stylite, wiping his face meanwhile with the skirt of his toga. Being of a naturally curious disposition, he had observed many things in the course of his long voyages. He liked to remember them, and intended to write, after he had finished his Punic history, a book on the remarkable things he had witnessed. He seemed much interested by the spectacle before him.
(*) The _laticlave_ was a toga, with a broad purple band, worn by Roman senators as the distinguis.h.i.+ng mark of their high office.
”This is very curious!” he said, puffing and blowing. ”And--which is a circ.u.mstance worthy of being recorded--this man was my guest. Yes, this monk supped with me last year, after which he carried off an actress.”
Turning to his secretary--
”Note that, my son, on my tablets; also the dimensions of the column, not omitting the shape of the top of it.”
Then, wiping his face again--
”Persons deserving of belief have a.s.sured me that this monk has not left his column for a single moment since he mounted it a year ago. Is that possible, Aristaeus?”
”That which is possible to a lunatic or a sick man,” replied Aristaeus, ”would be impossible to a man sound in body and mind. Do you know, Lucius, that sometimes diseases of the mind or body give to those afflicted by them a strength which healthy men do not possess? For, as a matter of fact, there is no such thing as good health or bad health.
There are only different conditions of the organs. Having studied what are called maladies, I have come to consider them as necessary forms of life. I take pleasure in studying them in order to be able to conquer them. Some of them are worthy of admiration, and conceal, under apparent disorder, profound harmonies; for instance, a quartan fever is certainly a very pretty thing! Sometimes certain affections of the body cause a rapid augmentation of the faculties of the mind. You know Creon? When he was a child, he stuttered and was stupid. But, having cracked his skull by tumbling off a ladder, he became an able lawyer, as you are aware.
This monk must be affected in some hidden organ. Moreover, this kind of existence is not so extraordinary as it appears to you, Lucius. I may remind you that the gymnosophists of India can remain motionless, not merely for a year, but during twenty, thirty, or forty years.”
”By Jupiter!” cried Cotta, ”that is a strange madness. For man was born to move and act, and idleness is an unpardonable crime, because it is an injury to the State. I do not know of any religion in which such an objectionable practice is permitted, though it possibly may be in some of the Asiatic creeds. When I was Governor of Syria, I found _phalli_ erected in the porches at the city of Hera. A man ascended, twice a year, and remained there for a week. The people believed that this man talked with the G.o.ds, and interceded with them for the prosperity of Syria. The custom appeared senseless to me; nevertheless I did nothing to put it down. For I consider that a functionary ought not to interfere with the manners and customs of the people, but on the contrary, to see that they are preserved. It is not the business of the government to force a religion on a people, but to maintain that which exists, which, whether good or bad, has been regulated by the spirit of the time, the place, and the race. If it endeavours to put down a religion, it proclaims itself revolutionary in its spirit, and tyrannical in its acts, and is justly detested. Besides, how are you to raise yourself above the superst.i.tions of the vulgar, except by understanding them and tolerating them? Aristaeus, I am of opinion that I should leave this nephelo-coccygian(*) in the air, exposed only to the indignities the birds shower on him. I should not gain anything by having him pulled down, but I should by taking note of his thoughts and beliefs.”