William Shakespeare. Виктор Мари Гюго
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way, almost ferocious, with a grace of his own which resembles the flowers in wild places, less haunted by nymphs than by the Eumenides, of the faction of the Titans; among goddesses choosing the sombre ones, and smiling darkly at the Gorgons; a son of the earth like Othryx and Briareus, and ready to attempt again the scaling of heaven against that parvenu Jupiter. Æschylus is ancient mystery made man,—something like a Pagan prophet. His work, if we had it all, would be a kind of Greek bible. Poet hundred-handed, having an Orestes more fatal than Ulysses and a Thebes grander than Troy, hard as a rock, raging like the foam, full of steeps, torrents, and precipices, and such a giant that at times you might suppose that he becomes mountain. Coming later than the Iliad, he has the appearance of an elder son of Homer.
4. Another, Isaiah, seems, above humanity, as a roaring of continual thunder. He is the great censure. His style, a kind of nocturnal cloud, lightens up unceasingly with images which suddenly empurple all the depths of this dark mind, and makes us exclaim, "He gives light!" Isaiah takes hand-to-hand the evil which, in civilization, makes its appearance before the good. He cries "Silence!" at the noise of chariots, of fêtes, of triumphs. The foam of his prophecy surges even on Nature. He denounces Babylon to the moles and bats, promises Nineveh briers, Tyre ashes, Jerusalem night, fixes a date for the wrong-doers, warns the powers of their approaching end, assigns a day against idols, high citadels, the fleets of Tarsus, the cedars of Lebanon, the oaks of Basan. He is standing on the threshold of civilization, and he refuses to enter. He is a kind of mouthpiece of the desert speaking to multitudes, and claiming for quicksands, briers, and breezes the place where towns are, because it is just; because the tyrant and the slave—that is to say, pride and shame—exist wherever there are walled enclosures; because evil is there incarnate in man; because in solitude there is but the beast, while in the city there is the monster. That which Isaiah made a reproach of in his day—idolatry, pride, war, prostitution, ignorance—still exists. Isaiah is the eternal contemporary of vices which turn valets, and crimes which exalt themselves into kings.
5. Another, Ezekiel, is the wild soothsayer,—the genius of the cavern; thought which the roar suits. But listen. This savage makes a prophecy to the world,—Progress. Nothing more astonishing. Ah, Isaiah overthrows? Very well! Ezekiel will reconstruct. Isaiah refuses civilization. Ezekiel accepts, but transforms it. Nature and humanity blend together in that softened howl which Ezekiel throws forth. The idea of duty is in Job; of right, in Æschylus. Ezekiel brings before us the resulting third idea,—the human race ameliorated, posterity more and more free. That posterity may be a rising instead of a setting star is man's consolation. Time present works for time to come. Work, then, and hope. Such is Ezekiel's cry. Ezekiel is in Chaldæa; and from Chaldæa he sees distinctly Judæa, as from oppression you may see liberty. He declares peace as others declare war. He prophesies harmony, goodness, sweetness, union, the blending of races, love. Notwithstanding, he is terrible. He is the austere benefactor. He is the universal kind-hearted grumbler at the human race. He scolds, he almost gnashes his teeth; and people fear and hate him. The men about are thorns to him. "I live among the briers," he says. He condemns himself to be a symbol, and makes in his person, become hideous, a sign of human misery and popular degradation. He is a kind of voluntary Job. In his town, in his house, he causes himself to be bound with cords, and rests mute: behold the slave. In the public place he eats dung: behold the courtier. This makes Voltaire burst into laughter, and causes our tears to flow. Ah, Ezekiel, so far does your devotion go! You render shame visible by horror; you compel ignominy to turn the head when recognizing herself in the dirt; you show that to accept a man for master is to eat dung; you cause a shudder to the cowards who follow the prince, by putting into your stomach what they put into their souls; you preach deliverance by vomiting; be reverenced! This man, this being, this figure, this swine-prophet, is sublime. And the transfiguration that he announces he proves. How? By transfiguring himself. From this horrible and soiled lip comes forth the blaze of poetry. Never has grander language been spoken, never more extraordinary.
"I saw the vision of God. A whirlwind comes from the north, and a great cloud, and a fire infolding itself. I saw a chariot and a likeness of four animals. Above the creatures and the chariot was a space like a terrible crystal. The wheels of the chariot were made of eyes, and so high that they were dreadful. The noise of the wings of the four angels was as the noise of the All-Powerful, and when they stopped they lowered their wings. And I saw a likeness which was as fire, and which put forth a hand. And a voice said, 'The kings and the judges have in their souls gods of dung. I will take from their breasts the heart of stone, and I will give them a heart of flesh.' I went to them that dwelt by the river of Chebar, and I remained there astonished among them seven days."
And again:—
"There was a plain and dry bones; and I said, 'Bones, rise up,' and I looked, and there came nerves on these bones, and flesh on these nerves, and a skin above; but the spirit was not there. And I cried, 'Spirit, come from the four winds, breathe, so that these dead revive.' The spirit came. The breath entered into them, and they rose up, and it was an army, and it was a people. Then the voice said, 'You shall be one nation, you shall have no king or judge but me; and I will be the God who has one people, and you shall be the people who have one God.'"
Is not everything there? Search for a higher formula, you will not find it. A free man under a sovereign God. This visionary eater of dung is a resuscitator. Ezekiel has mud on the lips and sun in the eyes. Among the Jews the reading of Ezekiel was dreaded. It was not permitted before the age of thirty years. Priests, disturbed, put a seal on this poet. People could not call him an impostor. His terror as a prophet was incontestable. He had evidently seen what he related. Thence his authority. His very enigmas made him an oracle. They could not tell which it was, these women sitting toward the north weeping for Tammuz. Impossible to divine what was the "hasmal," this metal which he pictured as in fusion in the furnace of the dream; but nothing was more clear than his vision of Progress. Ezekiel saw the quadruple man,—man, ox, lion, and eagle; that is to say, the master of thought, the master of the field, the master of the desert, the master of the air. Nothing forgotten. It is posterity complete, from Aristotle to Christopher Columbus, from Triptolemus to Montgolfier. Later on, the Gospel also will become quadruple in the four Evangelists, making Matthew, Mark, Luke, and John subservient to man, the ox, the lion, and the eagle, and, remarkable fact, to symbolize progress will take the four faces of Ezekiel. At all events, Ezekiel, like Christ, calls himself the "Son of Man." Jesus often in his parables invokes and cites Ezekiel; and this kind of first Messiah paves the way for the second. There are in Ezekiel three constructions,—man, in whom he places progress; the temple, where he puts a light that he calls glory; the city, where he puts God. He cries to the temple,—no priest here, neither they, nor their kings, nor the carcasses of their kings.[2] One cannot help thinking that this Ezekiel, a species of biblical demagogue, would help '93 in the terrible sweeping of St. Denis. As for the city built by him, he mutters above it this mysterious name, Jehovah Schammah, which signifies "the Eternal is there." Then he is silent and thoughtful in the darkness, pointing at humanity; farther on, in the depth of the horizon, a continued increase of azure.
6. Another, Lucretius, is that vast obscure thing, All. Jupiter is in Homer; Jehovah is in Job; in Lucretius Pan appears. Such is Pan's greatness that he has under him Destiny, which is above Jupiter. Lucretius has travelled and he has mused, which is another voyage. He has been at Athens; he has been in the haunts of philosophers; he has studied Greece and made out India. Democritus has made him dream on matter, and Anaximander on space. His dreams have become doctrine. Nothing is known of the incidents of his life. Like Pythagoras, he frequented the two mysterious schools on the Euphrates,—Neharda and Pombeditha; and he may have met there the Jewish doctors. He spelt the papyri of Sepphoris, which, at his time, was not yet transformed into Diocæsarea. He lived with the pearl-fishers of the isle of Tylos. We may find in the Apocrypha traces of an ancient strange itinerary recommended, according to some, to the philosophers by Empedocles, the magician, of Agrigentum, and, according to others, to the rabbis by the high-priest Eleazer who corresponded with Ptolemy Philadelphus. This itinerary would have served at a later time as a standard for the travels of the Apostles. The traveller who followed this itinerary went through the five satrapies of the country of the Philistines, visited the people who charm serpents and suck poisonous sores,—the Psylli; drank of the torrent Bosor,