Small subjects make great books. Didn’t the great French
poet write a superb text on “Lice-Hunters”? And doesn’t Boileau’s Lutrin,
one of the best comic epyllions in the French language, spoof some of the
scuffles in a Parisian church over the position of a podium from which sacred
texts were read? I write these lines to forestall the objections of my American
readers who might well be skeptical when confronted by the notion that a work
of mine might be of interest to a limited public, even one with a population of
three hundred million souls.
It can be argued that a drop of water, among an infinity of
apparently similar drops, offers no particular interest. But if such a drop is regarded through a
microscope, it may reveal, being sufficiently impure, an entire collection of
enthralling microbes, bacteria, and viruses. A drop of water and a microscope?
Or perhaps a village and the Inquisition:
Montaillou’s misfortune was, in fact, to be examined, shaken up, forced
to confess, to “spit out the truth” by the implacable inquisitors. One of them revealed an extraordinary talent
for interrogation: Jacques Fournier, Bishop of Pamier was head of a local
Inquisition “Service” and, further, was quite familiar with the dialect ( d’oc) of the village he administered.
The merits of this exalted bishop, equivocal as they might have been, were
later rewarded by his election to the papacy.
In 1334, Jacques Fournier became the illustrious sovereign pontiff known
as Benedict XII, a specialist in theological discourse about the Christian soul’s
survival after death. Thus, through
Fournier, the obscure village of Montaillou, long forgotten in the remote
Pyrenees, became connected to the highest office of the Roman Catholic Church.
I did not invent or even discover Fournier’s inquisitorial
documents. Produced, no doubt, in cruel collaboration with the villagers of
Montaillou. These old parchments were discovered
by the German Catholic priest and theologian Johan Dollinger, who would
elsewhere reveal himself during his long and energetic crusade against papal
infallibility. But his most inspired
action was to publish parts of the inquisitorial records of Benedict XII. Later, Monseigneur Vidal, a connoisseur of
the Montaillou dossiers, published his work on the village. (Vidal also served
as a priest in Moscow during the Russian Revolution of 1917. He offers accounts
of his harrowing experience in various publications.) Lastly, Jean Duvernoy, a
jurist and advocate for Electricite de France, provided a 20th
century Latin edition of Jacques Fournier’s original text about Montaillou. The
works of Dollinger, Vidal, and Duvernoy have inspired me to enter the arena
myself and to produce, I hope, an original and valuable work.
Starting with the initial document, I have sought to reveal
all the factors that gave form and figure to the life of the “Montalionais”
community at the beginning of the fourteenth century. I noted, first of all,
the major and minor powers present: agents of the King of France, a “national”
monarch if we mat use the word “nation;” and the representatives of the Count
de Foix, who was, in fact, the authentic regional ruler.
Secondly, I have tried to discover and reveal the basic entity
at the heart of village life, the peasant family, or, more precisely, the
agricultural and rural family-household, not very different at Montaillou from
other villages in the Pyrenees. This
family household is called domus by
the Latin scribes or ushers of the Inquisition. It is called ostal in the southern French, Occitan,
dialect spoken byy the peasants of this region. The “domus-ostal” dictates
relations between men and women, parents and children, and the domestic
employees that comprise the household; at the same time the “domus-ostal”
controls the relationships of villagers to agricultural and grazing lands in
mountains or on the plains. Within this
domiciliary context, I have envisioned one dominant family, the Clergues, who
were in a position to influence decisively, and sometimes oppressively, village
community life and regulate its contacts with the outside world.
More than twenty years ago, I had the honor of discussing
this Clergue family with President Francois Mitterand, then leader of the
opposition to Valery Giscard d’Estaing.
At that time, Monsieur Mitterand had approvingly read my book about
Montaillou. We quite agreed that the Cure Clergue, an avowed fornicator,
self-assured and overbearing, was the typical type of the collaborateur. Certainly we had known this sort of man in France
during World War II, but the people of Montaillou had already encountered his
like in the early fourteenth century.
What was required of Cure Pierre Clergue, a member of a
powerful local familia, was to serve
his French masters, who occupied the surrounding Languedoc. They controlled the territory of the Count de
Foix, who had become a satellite of Capetian power, and ran the Inquisition of
Carcasonne, which terrorized the villagers.
Additionally, the collaborator Pierre Clergue was responsible for
protecting the interests of his local subordinates as well as his parishioners
at Montaillou, who were threatened and oppressed by the French occupants of the
surrounding region. Hence, Clergue had
to hold fast to both ends of the chain, preserving the link with France while
protecting the indigenous population.
The local community was not isolated; it had potentially
dangerous links with the outside world.
But Montaillou also sustained other relations, relations more exalted,
more enriching, and dangerous in their way. The Montaillou sheep grazed on the
lowland plains in winter; but they climbed higher during the summers, where the
melting snow freed the grazing grounds.
This made shepherding work easier in mountainous areas and allowed
shepherds to have contact with remote areas such as Catalonia to the south, far
from the lands of Count de Foix. In other words, the shepherds of Montaillou,
for example, could break the yoke of limiting and even stifling provincialism.
Montaillou was also a passionate and romantic community:
high amorous passions, or sometimes even ordinary ones, could break forth and
have free reign, a fact clearly expressed by Inquisition scribes always eager
to get their teeth into gauloiseries. The theories of Denis de Rougemont and
Philippe Aries – according to which love-as-passion and the sentiment attached
to childhood were of recent invention – were challenged by Inquisition dossiers
(bias and implacable, true, yet objective in their own way). Death, of course,
was interpreted in Montaillou according to Christian tenets, hardly tarnished
or contested by the Catharist heresy. As
a rule, one believed in new life of body or soul after death, in Paradise or in
Hell, or even in Purgatory, according to one’s behavior while alive. It is a fact, however, that other points of
view were known in Montaillou. For example, adherents of the Catharist or
Albigensian doctrines believed not so much in Paradise or in Hell as in the
possibility of reincarnation. One sees
in Fournier’s dossier that, fairly widespread in Montaillou was the belief in
transmigration of the souls of the dead into the living. This belief in reincarnation derives not from
China, perhaps from India, but in any case from the East. Indeed the old
folkloric notions about ghosts and phantoms appearing after death strike us as
inherited from paganism, even from prehistoric times, yet these notions
concerning revenants were still alive in Montaillou.
One might say that
the “ways of believing” of this community were pluralistic, formed by the
amalgamation of ideas dating from several ancient periods. Think of those great
sedimentary “blending bowls” constituted of superimposed geological strata: the
Aquitain Basin, the Parisian Basin .
. . or think of the Grand Canyon of Colorado,
similarly stratified all along the lengths of its cliffs. In relation to these great structures, some geographical,
other conceptual, Montaillou, violently illuminated by the raw and sometimes
suspect lights of the Inquisition, serves as a searchlight or a powerful
reflector, shining its luminous beams into the consciousness and even the very
existence of our brothers who lived long ago.
The Seekers Of Lice
ReplyDeleteWhen the child's forehead, full of red torments,
Implores the white swarm of indistinct dreams,
There come near his bed two tall charming sisters
With slim fingers that have silvery nails.
They seat the child in front of a wide open
Window where the blue air bathes a mass of flowers,
And in his heavy hair where the dew falls,
Move their delicate, fearful and enticing fingers.
He listens to the singing of their apprehensive breath
Which smells of long rosy plant honey,
And which at times a hiss interrupts, saliva
Caught on the lip or desire for kisses.
He hears their black eyelashes beating
in the perfumed Silence;
and their gentle electric fingers
Make in his half-drunken indolence the death of the little lice
Crackle under their royal nails.
Then the wine of Sloth rises in him,
The sigh of an harmonica which could bring on delerium;
The child feels, according to the slowness of the caresses,
Surging in him and dying continuously a desire to cry.
Arthur Rimbaud