雙語·邦斯舅舅 三十二、論占卜星相之學(xué)

XXXII

La Cibot went for the medicine ordered by Dr. Poulain, and put off her consultation with Mme. Fontaine until the morrow; the oracle's faculties would be fresher and clearer in the morning, she thought; and she would go early, before everybody else came, for there was often a crowd at Mme. Fontaine's.

Mme. Fontaine was at this time the oracle of the Marais; she had survived the rival of forty years, the celebrated Mlle. Lenormand. No one imagines the part that fortune-tellers play among Parisians of the lower classes, nor the immense influence which they exert over the uneducated; general servants, portresses, kept women, workmen, all the many in Paris who live on hope, consult the privileged beings who possess the mysterious power of reading the future. The belief of the occult science is far more widely spread than scholars, lawyers, doctors, magistrates, and philosophers imagine. The instincts of the people are ineradicable. One among those instincts, so foolishly styled "superstition," runs in the blood of the populace, and tinges no less the intellects of better educated folk. More than one French statesman has been known to consult the fortune-teller's cards. For sceptical minds, astrology, in French, so oddly termed astrologie judiciare, is nothing more than a cunning device for making a profit out of one of the strongest of all the instincts of human nature—to wit, curiosity. The sceptical mind consequently denies that there is any connection between human destiny and the prognostications obtained by the seven or eight principal methods known to astrology; and the occult sciences, like many natural phenomena, are passed over by the freethinker or the materialist philosopher, id est, by those who believe in nothing but visible and tangible facts, in the results given by the chemist's retort and the scales of modern physical science. The occult sciences still exist; they are at work, but they make no progress, for the greatest intellects of two centuries have abandoned the field.

If you only look at the practical side of divination, it seems absurd to imagine that events in a man's past life and secrets known only to himself can be represented on the spur of the moment by a pack of cards which he shuffles and cuts for the fortune-teller to lay out in piles according to certain mysterious rules; but then the steam-engine was condemned as absurd, aerial navigation is still said to be absurd, so in their time were the inventions of gunpowder, printing, spectacles, engraving, and that latest discovery of all—the daguerréotype. If any man had come to Napoleon to tell him that a building or a figure is at all times and in all places represented by an image in the atmosphere, that every existing object has a spectral intangible double which may become visible, the Emperor would have sent his informant to Charenton for a lunatic, just as Richelieu before his day sent that Norman martyr, Salomon de Caus, to the Bicetre for announcing his immense triumph, the idea of navigation by steam. Yet Daguerre's discovery amounts to nothing more nor less than this. And if for some clairvoyant eyes God has written each man's destiny over his whole outward and visible form, if a man's body is the record of his fate, why should not the hand in a manner epitomize the body?—since the hand represents the deed of man, and by his deeds he is known. Herein lies the theory of palmistry. Does not Society imitate God? At the sight of a soldier we can predict that he will fight; of a lawyer, that he will talk; of a shoemaker, that he shall make shoes or boots; of a worker of the soil, that he shall dig the ground and dung it; and is it a more wonderful thing that such an one with the "seer's" gift should foretell the events of a man's life from his hand? To take a striking example. Genius is so visible in a man that a great artist cannot walk about the streets of Paris but the most ignorant people are conscious of his passing. He is a sun, as it were, in the mental world, shedding light that colors everything in its path. And who does not know an idiot at once by an impression the exact opposite of the sensation of the presence of genius? Most observers of human nature in general, and Parisian nature in particular, can guess the profession or calling of the man in the street. The mysteries of the witches' Sabbath, so wonderfully painted in the sixteenth century, are no mysteries for us.The Egyptian ancestors of that mysterious people of Indian origin, the gypsies of the present day, simply used to drug their clients with hashish, a practice that fully accounts for broomstick rides and flights up the chimney, the real-seeming visions, so to speak, of old crones transformed into young damsels, the frantic dances, the exquisite music, and all the fantastic tales of devil-worship.

So many proven facts have been first discovered by occult science, that some day we shall have professors of occult science, as we already have professors of chemistry and astronomy. It is even singular that here in Paris, where we are founding chairs of Mantchu and Slave and literatures so little professable (to coin a word) as the literatures of the North (which, so far from providing lessons, stand very badly in need of them); when the curriculum is full of the everlasting lectures on Shakespeare and the sixteenth century,—it is strange that some one has not restored the teaching of the occult philosophies, once the glory of the University of Paris, under the title of anthropology. Germany, so childlike and so great, has outstripped France in this particular; in Germany they have professors of a science of far more use than a knowledge of the heterogeneous philosophies, which all come to the same thing at bottom.

Once admit that certain beings have the power of discerning the future in its germ-form of the Cause, as the great inventor sees a glimpse of the industry latent in his invention, or a science in something that happens every day unnoticed by ordinary eyes—once allow this, and there is nothing to cause an outcry in such phenomena, no violent exception to nature's laws, but the operation of a recognized faculty; possibly a kind of mental somnambulism, as it were. If, therefore, the hypothesis upon which the various ways of divining the future are based seem absurd, the facts remain. Remark that it is not really more wonderful that the seer should foretell the chief events of the future than that he should read the past. Past and future, on the sceptic's system, equally lie beyond the limits of knowledge. If the past has left traces behind it, it is not improbable that future events have, as it were, their roots in the present. If a fortune-teller gives you minute details of past facts known only to yourself, why should he not foresee the events to be produced by existing causes? The world of ideas is cut out, so to speak, on the pattern of the physical world; the same phenomena should be discernible in both, allowing for the difference of the medium. As, for instance, a corporeal body actually projects an image upon the atmosphere—a spectral double detected and recorded by the daguerreotype; so also ideas, having a real and effective existence, leave an impression, as it were, upon the atmosphere of the spiritual world; they likewise produce effects, and exist spectrally (to coin a word to express phenomena for which no words exist), and certain human beings are endowed with the faculty of discerning these "forms" or traces of ideas.

As for the material means employed to assist the seer—the objects arranged by the hands of the consultant that the accidents of his life may be revealed to him,—this is the least inexplicable part of the process. Everything in the material world is part of a series of causes and effects. Nothing happens without a cause, every cause is a part of a whole, and consequently the whole leaves its impression on the slightest accident. Rabelais, the greatest mind among moderns, resuming Pythagoras, Hippocrates, Aristophanes, and Dante, pronounced three centuries ago that "man is a microcosm"—a little world. Three hundred years later, the great seer Swedenborg declared that "the world was a man." The prophet and the precursor of incredulity meet thus in the greatest of all formulas. Everything in human life is predestined, so it is also with the existence of the planet. The least event, the most futile phenomena, are all subordinate parts of a scheme. Great things, therefore, great designs, and great thoughts are of necessity reflected in the smallest actions, and that so faithfully, that should a conspirator shuffle and cut a pack of playing-cards, he will write the history of his plot for the eyes of the seer styled gypsy, fortune-teller, charlatan, or what not. If you once admit fate, which is to say, the chain of links of cause and effect, astrology has a locus standi, and becomes what it was of yore, a boundless science, requiring the same faculty of deduction by which Cuvier became so great, a faculty to be exercised spontaneously, however, and not merely in nights of study in the closet.

For seven centuries astrology and divination have exercised an influence not only (as at present) over the uneducated, but over the greatest minds, over kings and queens and wealthy people. Animal magnetism, one of the great sciences of antiquity, had its origin in occult philosophy; chemistry is the outcome of alchemy; phrenology and neurology are no less the fruit of similar studies. The first illustrious workers in these, to all appearance, untouched fields, made one mistake, the mistake of all inventors; that is to say, they erected an absolute system on a basis of isolated facts for which modern analysis as yet cannot account. The Catholic Church, the law of the land, and modern philosophy, in agreement for once, combined to prescribe, persecute, and ridicule the mysteries of the Cabala as well as the adepts; the result is a lamentable interregnum of a century in occult philosophy. But the uneducated classes, and not a few cultivated people (women especially), continue to pay a tribute to the mysterious power of those who can raise the veil of the future; they go to buy hope, strength, and courage of the fortune-teller; in other words, to ask of him all that religion alone can give. So the art is still practised in spite of a certain amount of risk. The eighteenth century encyclopaedists procured tolerance for the sorcerer; he is no longer amenable to a court of law, unless, indeed, he lends himself to fraudulent practices, and frightens his "clients" to extort money from them, in which case he may be prosecuted on a charge of obtaining money under false pretences. Unluckily, the exercise of the sublime art is only too often used as a method of obtaining money under false pretences, and for the following reasons.

The seer's wonderful gifts are usually bestowed upon those who are described by the epithets rough and uneducated. The rough and uneducated are the chosen vessels into which God pours the elixirs at which we marvel. From among the rough and uneducated, prophets arise—an Apostle Peter, or St. Peter the Hermit. Wherever mental power is imprisoned, and remains intact and entire for want of an outlet in conversation, in politics, in literature, in the imaginings of the scholar, in the efforts of the statesman, in the conceptions of the inventor, or the soldier's toils of war; the fire within is apt to flash out in gleams of marvelously vivid light, like the sparks hidden in an unpolished diamond. Let the occasion come, and the spirit within kindles and glows, finds wings to traverse space, and the god-like power of beholding all things. The coal of yesterday under the play of some mysterious influence becomes a radiant diamond. Better educated people, many-sided and highly polished, continually giving out all that is in them, can never exhibit this supreme power, save by one of the miracles which God sometimes vouchsafes to work. For this reason the soothsayer is almost always a beggar, whose mind is virgin soil, a creature coarse to all appearance, a pebble borne along the torrent of misery and left in the ruts of life, where it spends nothing of itself save in mere physical suffering. The prophet, the seer, in short, is some Martin le Laboureur making a Louis XVIII tremble by telling him a secret known only to the king himself; or it is a Mlle. Lenormand, or a domestic servant like Mme. Fontaine, or again, perhaps it is some half-idiotic negress, some herdsman living among his cattle, who receives the gift of vision; some Hindoo fakir, seated by a pagoda, mortifying the flesh till the spirit gains the mysterious power of the somnambulist.

Asia, indeed, through all time, has been the home of the heroes of occult science. Persons of this kind, recovering their normal state, are usually just as they were before. They fulfil, in some sort, the chemical and physical functions of bodies which conduct electricity; at times inert metal, at other times a channel filled with a mysterious current. In their normal condition they are given to practices which bring them before the magistrate, yea, verily, like the notorious Balthazar, even unto the criminal court, and so to the hulks. You could hardly find a better proof of the immense influence of fortune-telling upon the working classes than the fact that poor Pons' life and death hung upon the prediction that Mme. Fontaine was to make from the cards.

Although a certain amount of repetition is inevitable in a canvas so considerable and so full of detail as a complete picture of French society in the nineteenth century, it is needless to repeat the description of Mme. Fontaine's den, already given in Les Comediens sans le savoir; suffice it to say that Mme. Cibot used to go to Mme. Fontaine's house in the Rue Vieille-du-Temple as regularly as frequenters of the Cafe Anglais drop in at that restaurant for lunch. Mme. Cibot, being a very old customer, often introduced young persons and old gossips consumed with curiosity to the wise woman.