Toilers of the Sea, Victor Hugo [the kiss of deception read online .txt] 📗

the great square rock called Ortach, in the sea between Aurigny and the Casquets; and many old sailors used to declare that they had often seen him there, seated and reading in a book. Accordingly the sailors, as they passed, were in the habit of kneeling many times before the Ortach rock, until the day when the fable was destroyed, and the truth took its place. For it has been discovered, and is now well established, that the lonely inhabitant of the rock is not a saint, but a devil. This evil spirit, whose name is Jochmus, had the impudence to pass himself off, for many centuries, as Saint Maclou. Even the Church herself is not proof against snares of this kind. The demons Raguhel, Oribel, and Tobiel, were regarded as saints until the year 745; when Pope Zachary, having at length exposed them, turned them out of saintly company. This sort of weeding of the saintly calendar is certainly very useful; but it can only be practised by very accomplished judges of devils and their ways.

The old inhabitants of these parts relate—though all this refers to bygone times—that the Catholic population of the Norman Archipelago was once, though quite involuntarily, even in more intimate correspondence with the powers of darkness than the Huguenots themselves. How this happened, however, we do not pretend to say; but it is certain that the people suffered considerable annoyance from this cause. It appears that Satan had taken a fancy to the Catholics, and sought their company a good deal; a circumstance which has given rise to the belief that the devil is more Catholic than Protestant. One of his most insufferable familiarities consisted in paying nocturnal visits to married Catholics in bed, just at the moment when the husband had fallen fast asleep, and the wife had begun to doze; a fruitful source of domestic trouble. Patouillet was of opinion that a faithful biography of Voltaire ought not to be without some allusion to this practice of the evil one. The truth of all this is perfectly well known, and described in the forms of excommunication in the rubric de erroribus nocturnis et de semine diabolorum. The practice was raging particularly at St. Helier's towards the end of the last century, probably as a punishment for the Revolution; for the evil consequences of revolutionary excesses are incalculable. However this may have been, it is certain that this possibility of a visit from the demon at night, when it is impossible to see distinctly, or even in slumber, caused much embarrassment among orthodox dames. The idea of giving to the world a Voltaire was by no means a pleasant one. One of these, in some anxiety, consulted her confessor on this extremely difficult subject, and the best mode for timely discovery of the cheat. The confessor replied, "In order to be sure that it is your husband by your side, and not a demon, place your hand upon his head. If you find horns, you may be sure there is something wrong." But this test was far from satisfactory to the worthy dame.

Gilliatt's house had been haunted, but it was no longer in that condition; it was for that reason, however, only regarded with more suspicion. No one learned in demonology can be unaware of the fact that, when a sorcerer has installed himself in a haunted dwelling, the devil considers the house sufficiently occupied, and is polite enough to abstain from visiting there, unless called in, like the doctor, on some special occasion.

This house was known by the name of the Bû de la Rue. It was situated at the extremity of a little promontory, rather of rock than of land, forming a small harbourage apart in the creek of Houmet Paradis. The water at this spot is deep. The house stood quite alone upon the point, almost separated from the island, and with just sufficient ground about it for a small garden, which was sometimes inundated by the high tides. Between the port of St. Sampson and the creek of Houmet Paradis, rises a steep hill, surmounted by the block of towers covered with ivy, and known as Vale Castle, or the Château de l'Archange; so that, at St. Sampson, the Bû de la Rue was shut out from sight.

Nothing is commoner than sorcerers in Guernsey. They exercise their profession in certain parishes, in profound indifference to the enlightenment of the nineteenth century. Some of their practices are downright criminal. They set gold boiling, they gather herbs at midnight, they cast sinister looks upon the people's cattle. When the people consult them they send for bottles containing "water of the sick," and they are heard to mutter mysteriously, "the water has a sad look." In March, 1857, one of them discovered, in water of this kind, seven demons. They are universally feared. Another only lately bewitched a baker "as well as his oven." Another had the diabolical wickedness to wafer and seal up envelopes "containing nothing inside." Another went so far as to have on a shelf three bottles labelled "B." These monstrous facts are well authenticated. Some of these sorcerers are obliging, and for two or three guineas will take on themselves the complaint from which you are suffering. Then they are seen to roll upon their beds, and to groan with pain; and while they are in these agonies the believer exclaims, "There! I am well again." Others cure all kinds of diseases, by merely tying a handkerchief round the patient's loins, a remedy so simple that it is astonishing that no one had yet thought of it. In the last century, the Cour Royale of Guernsey bound such folks upon a heap of fagots and burnt them alive. In these days it condemns them to eight weeks' imprisonment; four weeks on bread and water, and the remainder of the term in solitary confinement. Amant alterna catenæ.

The last instance of burning sorcerers in Guernsey took place in 1747. The city authorities devoted one of its squares, the Carrefour du Bordage, to that ceremony. Between 1565 and 1700, eleven sorcerers thus suffered at this spot. As a rule the criminals made confession of their guilt. Torture was used to assist their confession. The Carrefour du Bordage has indeed rendered many other services to society and religion. It was here that heretics were brought to the stake. Under Queen Mary, among other Huguenots burnt here, were a mother and two daughters. The name of this mother was Perrotine Massy. One of the daughters was enceinte, and was delivered of a child even in the midst of the flames. As the old chronicle expresses it, "Son ventre éclata." The new-born infant rolled out of the fiery furnace. A man named House took it in his arms; but Helier Gosselin the bailli, like a good Catholic as he was, sternly commanded the child to be cast again into the fire.

III FOR YOUR WIFE: WHEN YOU MARRY

We must return to Gilliatt.

The country people told how, towards the close of the great Revolution, a woman, bringing with her a little child, came to live in Guernsey. She was English, or perhaps French. She had a name which the Guernsey pronunciation and the country folks' bad spelling had finally converted into "Gilliatt." She lived alone with the child, which, according to some, was a nephew; according to others, a son or grandson; according to others, again, a strange child whom she was protecting. She had some means; enough to struggle on in a poor way. She had purchased a small plot of ground at La Sergentée, and another at La Roque Crespel, near Rocquaine. The house of the Bû de la Rue was haunted at this period. For more than thirty years no one had inhabited it. It was falling into ruins. The garden, so often invaded by the sea, could produce nothing. Besides noises and lights seen there at night-time, the house had this mysterious peculiarity: any one who should leave there in the evening, upon the mantelpiece, a ball of worsted, a few needles, and a plate filled with soup, would assuredly find, in the morning, the soup consumed, the plate empty, and a pair of mittens ready knitted. The house, demon included, was offered for sale for a few pounds sterling. The stranger woman became the purchaser, evidently tempted by the devil, or by the advantageous bargain.

She did more than purchase the house; she took up her abode there with the child; and from that moment peace reigned within its walls. The Bû de la Rue has found a fit tenant, said the country people. The haunting ceased. There was no longer any light seen there, save that of the tallow candle of the new comer. "Witch's candle is as good as devil's torch." The proverb satisfied the gossips of the neighbourhood.

The woman cultivated some acres of land which belonged to her. She had a good cow, of the sort which produces yellow butter. She gathered her white beans, cauliflowers, and "Golden drop" potatoes. She sold, like other people, her parsnips by the tonneau, her onions by the hundred, and her beans by the denerel. She did not go herself to market, but disposed of her crops through the agency of Guilbert Falliot, at the sign of the Abreveurs of St. Sampson. The register of Falliot bears evidence that Falliot sold for her, on one occasion, as much as twelve bushels of rare early potatoes.

The house had been meanly repaired; but sufficiently to make it habitable. It was only in very bad weather that the rain-drops found their way through the ceilings of the rooms. The interior consisted of a ground-floor suite of rooms, and a granary overhead. The ground-floor was divided into three rooms; two for sleeping, and one for meals. A ladder connected it with the granary above. The woman attended to the kitchen and taught the child to read. She did not go to church or chapel, which, all things considered, led to the conclusion that she must be French not to go to a place of worship. The circumstance was grave. In short, the new comers were a puzzle to the neighbourhood.

That the woman was French seemed probable. Volcanoes cast forth stones, and revolutions men, so families are removed to distant places; human beings come to pass their lives far from their native homes; groups of relatives and friends disperse and decay; strange people fall, as it were, from the clouds—some in Germany, some in England, some in America. The people of the country view them with surprise and curiosity. Whence come these strange faces? Yonder mountain, smoking with revolutionary fires, casts them out. These barren aërolites, these famished and ruined people, these footballs of destiny, are known as refugees, émigrés, adventurers. If they sojourn among strangers, they are tolerated; if they depart, there is a feeling of relief. Sometimes these wanderers are harmless, inoffensive people, strangers—at least, as regards the women—to the events which have led to their exile, objects of persecution, helpless and astonished at their fate. They take root again somewhere as they can. They have done no harm to any one, and scarcely comprehend the destiny that has befallen them. So thus I have seen a poor tuft of grass uprooted and carried away by the explosion of a mine. No great explosion was ever followed by more of such strays than the first French Revolution.

The strange woman whom the Guernsey folks called "Gilliatt" was, possibly, one of these human strays.

The woman grew older; the child became a youth. They lived alone and avoided by all; but they were sufficient for each other. Louve et louveteau se pourlèchent. This was another of the generous proverbs which the neighbourhood applied to them. Meanwhile, the youth grew to manhood; and then, as the old and withered bark