The Temptation of St. Anthony. Гюстав Флобер

degraded to the condition of slaves, toiling in the stables of Constantine. He feels joy in the degradation of the Fathers of Nicæa. Then all is transformed.

      It is no longer the splendour of Constantinople he beholds under the luminosity of a Greek day; but the prodigious palace of Nebuchadnezzar by night. He beholds the orgies, the luxuries, the abominations;—and the spirit of Pride enters triumphantly into him as the spirit of Nebuchadnezzar. …

      Awaking as from a dream, he finds himself again before his hermitage. A vast caravan approaches, halts; and the Queen of Sheba descends to tempt the Saint with the deadliest of all temptations. Her beauty is enhanced by oriental splendour of adornment; her converse is a song of withcraft. The Saint remains firm. … The Seven Deadly Sins depart from him.

      THE HERESIARCHS

      But now the tempter assumes a subtler form. Under the guise of a former disciple of Anthony—Hilarion—the demon, while pretending to seek instruction, endeavours to poison the mind of Anthony with hatred of the fathers of the church. He repeats all the scandals amassed by ecclesiastical intriguers, all the calumnies created by malice;—he cites texts only to foment doubt, and quotes the evangels only to make confusion. Under the pretext of obtaining mental enlightenment from the wisest of men, he induces Anthony to enter with him into a spectral basilica, wherein are assembled all the Heresiarchs of the third century. The hermit is confounded by the multitude of tenets—horrified by the blasphemies and abominations of Elkes, Corpocrates, Valentinus, Manes, Cerdo—disgusted by the perversions of the Paternians, Marcosians, Montanists, Serptians—bewildered by the apocryphal Gospels of Eve and of Judas, of the Lord, and of Thomas.

      And Hilarion grows taller.

      THE MARTYRS

      Anthony finds himself in the dungeons of a vast amphitheatre, among Christians condemned to the wild beasts. By this hallucination the tempter would prove to the Saint that martyrdom is not always suffered for purest motives. Anthony finds the martyrs possessed by bigotry and insincerity. He sees many compelled to die against their will; many who would forswear their faith could it avail them aught. He beholds heretics die for their heterodoxy more nobly than orthodox believers.

      And he finds himself transported to the tombs of the martyrs. He witnesses the meetings of Christian women at the sepulchres. He beholds the touching ceremonies of prayer, change into orgies—lamentations give place to amorous dalliance.

      THE MAGICIANS

      Then the Tempter seeks to shake Anthony's faith in the excellence and evidence of miracles. He assumes the form of a Hindoo[Pg xxviii] Brahmin, terminating a life of wondrous holiness by self-cremation;—he appears as Simon Magus and Helen of Tyre—as Appollonius of Tyans, greatest of all thaumaturgists, who claims superiority to Christ. All the marvels related by Philostratus are embodied in the converse of Apollonius and Damis.

      THE GODS

      Hilarion reappears taller than ever, growing more gigantic in proportion to the increasing weakness of the Saint. Standing beside Anthony he evokes all the deities of the antique world. They defile before him in a marvellous panorama:—Gods of Egypt and India, Chaldea and Hellas, Babylon and Ultima Thule—monstrous and multiform, phallic and ithyphallic, fantastic or obscene. Some intoxicate by their beauty; others appall by their foulness. The Buddha recounts the story of his wondrous life; Venus displays the rounded daintiness of her nudity; Isis utters awful soliloquy. Lastly the phantom of Jehovah appears, as the shadow of a god passing away forever.

      Suddenly the stature of Hilarion towers to the stars; he assumes the likeness and luminosity of Lucifer; he announces himself as

      SCIENCE

      And Anthony is lifted upon mighty wings and borne away beyond the world, above the solar system, above the starry arch of the Milky Way. All future discoveries of Astronomy are revealed to him. He is tempted by the revelation of innumerable worlds—by the refutation of all his previous ideas of the nature of the Universe—by the enigmas of infinity—by all the marvels that conflict with faith. Even in the night of immensity the demon renews the temptation of reason: Anthony wavers upon the verge of pantheism.

      LUST AND DEATH

      Anthony abandoned by the spirit of Science comes to himself in the desert. Then the Tempter returns under a two-fold aspect: as the Spirit of Lust and the Spirit of Destruction. The latter urges him to suicide—the former to indulgence of sense. They inspire him with strong fancies of palingenesis, of the illusion of death, of the continuity of life. The pantheistic temptation intensified.

      THE MONSTERS

      Anthony in reveries meditates upon the monstrous symbols painted upon the walls of certain ancient temples. Could he know their meaning he might learn also something of the secret lien between Matter and Thought. Forthwith a phantasmagoria of monsters commence to pass before his eyes:—the Sphinx and the Chimera, the Blemmyes and Astomi, the Cynocephali and all creatures of mythologie creation. He beholds the fabulous beings of Oriental imagining—the abnormities described by Pliny and Herodotus, the fantasticalities to be later adopted by heraldry—the grotesqueries of future medieval illumination made animate;—the goblinries and foulnesses of superstitious fancy—the Witches' Sabbath of abominations.

      METAMORPHOSIS

      The multitude of monsters melts away; the land changes into an Ocean; the creatures of the briny abysses appear. And the waters in turn also change; seaweeds are transformed to herbs, forests of coral give place to forests of trees, polypous life changes to vegetation. Metals crystallize; frosts effloresce; plants become living things, inanimate matter takes animate form, monads vibrate, the pantheism of nature makes itself manifest. Anthony feels a delirious desire to unite himself with the Spirit of Universal Being. …

      The vision vanishes. The sun arises. The face of Christ is revealed. The temptation has passed; Anthony kneels in prayer.

      L. H.

      [Pg xxxii]

       [Pg xxxiii]

       [Pg xxxiv]

       [Pg 1]

      THE TEMPTATION OF ST. ANTHONY

       Table of Contents

      I

      It is in the Thebaid at the summit of a mountain, upon a platform, rounded off into the form of a demilune, and enclosed by huge stones.

      The Hermit's cabin appears in the background. It is built of mud and reeds, it is flat-roofed and doorless. A pitcher and a loaf of black bread can be distinguished within also, in the middle of the apartment a large book resting on a wooden stela; while here and there, fragments of basketwork, two or three mats, a basket, and a knife lie upon the ground.

      Some ten paces from the hut, there is a long cross planted in the soil; and, at the other end of the platform, an aged and twisted palm tree leans over the abyss; for the sides of the mountain are perpendicular, and the Nile appears to form a lake at the foot of the cliff.

      The view to right and left is broken by the barrier of rocks. But on the desert-side, like a vast succession of sandy beaches, immense undulations of an ashen-blonde color extend one behind the other, rising higher as they recede; and far in the distance, beyond the sands, the Libyan chain forms a chalk-colored wall, lightly shaded by violet mists. On the opposite side the sun is sinking. In the north the sky is of a pearl-gray tint, while at the zenith purple clouds disposed like the tufts of a gigantic mane, lengthen themselves against the blue vault. These streaks of flame take darker tones; the azure spots turn to a nacreous pallor; the shrubs, the pebbles, the earth, all now seem hard