The Infant's Skull; Or, The End of the World. A Tale of the Millennium

CHAPTER VII.
THE STOCK OF JOEL

Yvon's calculations proved right. He had told Marceline that no more opportune time could be chosen to obtain a favor from the Queen, so happy was she at the death of Louis the Do-nothing and the expectation of marrying Hugh the Capet. Thanks to the good-will of Adelaide, who consented to the marriage of her maid, the bailiff of the domain also granted his consent to Yvon after the latter, agreeable to the promise he had made Marceline, returned with his sanity from the chapel of the hermitage of St. Eusebius. The serf's story was, that entering the chapel in the evening, he saw by the light of the lamp in the sanctuary a monstrous black snake coiled around the feet of the saint; that suddenly enlightened by a ray from on high, he stoned and killed the horrible dragon, which was nothing else than a demon, seeing that no trace of the monster was left; and that, in recompense for his timely assistance, St. Eusebius miraculously returned his reason to him. In glorification of the miracle that was thus performed by St. Eusebius in favor of the Calf, Yvon was at his own request appointed forester serf over the canton of the Fountain of the Hinds, and the very morning after his marriage to the golden-haired Marceline, he settled down with her in one of the profound solitudes of the forest of Compiegne, where they lived happily for many years.

As was to be expected, Marceline's curiosity, pricked on the double score of the reasons that led Yvon to simulate idiocy for so many years, and that took the Queen to the Fountain of the Hinds at the early hours of the morning of May 2nd, instead of dying out, grew intenser. Yvon had promised after marriage to satisfy her on both subjects. She was not slow to remind him of the promise, nor he to satisfy her.

"My dear wife," said Yvon to Marceline the first morning that they awoke in their new forest home, "What were the motives of my pretended idiocy? – I was brought up by my father in the hatred of kings. My grandfather Guyrion, slaughtered in a popular uprising, had taught my father to read and write, so that he might continue the chronicle of our family. He preserved the account left by his grandfather Eidiol, the dean of the skippers of Paris, together with an iron arrow-head, the emblem attached to the account. We do not know whatever became of the branch of our family that lived in Britanny near the sacred stones of Karnak. It has the previous chronicles and relics that our ancestors recorded and gathered from generation to generation since the days of Joel, at the time of the Roman invasion of Gaul by Julius Caesar. My grandfather and my father wrote nothing on their obscure lives. But in the profound solitude where we lived, of an evening, after a day spent hunting or in the field, my father would narrate to me what my grandfather Guyrion had told him concerning the adventures of the descendants of Joel. Guyrion received these traditions from Eidiol, who received them from his grandfather, a resident of Britanny, before the separation of the grandchildren of Vortigern. I was barely eighteen years old when my father died. He made me promise him to record the experience of my life should I witness any important event. To that end he handed me the scroll of parchment written by Eidiol and the iron arrow-head taken from the wound of Paelo, the pirate. I carefully put these cherished mementos of the past in the pocket of my hose. That evening I closed my father's eyes. Early next morning I dug his grave near his hut and buried him. His bow, his arrows, a few articles of dress, his pallet, his trunk, his porridge-pot – everything was a fixture of and belonged to the royal domain. The serf can own nothing. Nevertheless I cogitated how to take possession of the bow, arrows and a bag of chestnuts that was left, determined to roam over the woods in freedom, when a singular accident upturned my projects. I had lain down upon the grass in the thick of a copse near our hut, when suddenly I heard the steps of two riders and saw that they were men of distinguished appearance. They were promenading in the forest. They alighted from their richly caparisoned horses, held them by the bridle, and walked slowly. One of them said to the other:

'King Lothaire was poisoned last year by his wife Imma and her lover, the archbishop of Laon … but there is Louis left, Lothaire's son … Louis the Do-nothing.'

'And if this Louis were to die, would his uncle, the Duke of Lorraine, to whom the crown would then revert by right, venture to dispute the crown of France from me … from me, Hugh, the Count of Paris?'

'No, seigneur; he would not. But it is barely six months since Lothaire's death. It would require a singular chain of accidents for his son to follow him so closely to the tomb.'

'The ways of Providence are impenetrable… Next spring, Louis will come with the Queen to Compiegne, and – '

"I could not hear the end of the conversation, the cavaliers were walking away from me as they spoke. The words that I caught gave me matter for reflection. I recalled some of the stories that my father told me, that of Amæl among others, one of our ancestors, who declined the office of jailor of the last scion of Clovis. I said to myself that perhaps I, a descendant of Joel, might now witness the death of the last of the kings of the house of Charles the Great. The thought so took hold of me that it caused me to give up my first plan. Instead of roaming over the woods, I went the next morning to my grandmother. I had never before stepped out of the forest where I lived in complete seclusion with my father. I was taciturn by nature, and wild. Upon arriving at the castle in quest of my grandmother, I met by accident a company of Frankish soldiers who had been exercising. For pastime they began to make sport of me. My hatred of their race, coupled with my astonishment at finding myself for the first time in my life among such a big crowd, made me dumb. The soldiers took my savage silence for stupidity, and they cried in chorus: 'He is a calf!' Thus they carried me along with them amidst wild yells and jeers, and not a few blows bestowed upon me! I cared little whether I was taken for an idiot or not, and considering that nobody minds an idiot, I began in all earnest to play the rôle, hoping that, thanks to my seeming stupidity, I might succeed in penetrating into the castle without arousing suspicion. My poor grandmother believed me devoid of reason, the retainers at the castle, the courtiers, and later the King himself amused themselves with the imbecility of Yvon the Calf. And so one day, after having been an unseen witness to the interview of Hugh the Capet with Blanche near the Fountain of the Hinds, I saw the degenerate descendant of Charles the Great expire under my very eyes; I saw extinguished in Louis the Do-nothing the second royal dynasty of France."

Marceline followed Yvon closely with her hands in his, and kissed him, thinking the recital over.

"But I have a confession to make to you," Yvon resumed. "Profiting by the facility I enjoyed in entering the castle, I committed a theft… I one day snatched away a roll of skins that had been prepared to write upon. Never having owned one denier, it would have been impossible for me to purchase so expensive an article as parchment. As to pens and fluid, the feathers that I pluck from eagles and crows, and the black juice of the trivet-berry will serve me to record the events of my life, the past and recent part of which is monumental, and whose next and approaching part promises to be no less so."

PART II.
THE END OF THE WORLD

CHAPTER I.
THE APOCALYPTIC FRENZY

Two months after the poisoning of Louis the Do-nothing in 987, Hugh the Capet, Count of Paris and Anjou, Duke of Isle-de-France, and Abbot of St. Martin of Tours and St. Germain-des-Pres, had himself proclaimed King by his bands of warriors, and was promptly consecrated by the Church. By his ascension to the throne, Hugh usurped the crown of Charles, Duke of Lorraine, the uncle of Blanche's deceased husband. Hugh's usurpation led to bloody civil strifes between the Duke of Lorraine and Hugh the Capet. The latter died in 996 leaving as his successor his son Rothbert, an imbecile and pious prince. Rothbert's long reign was disturbed by the furious feuds among the seigneurs; counts, dukes, abbots and bishops, entrenched in their fortified castles, desolated the country with their brigandage. Rothbert, Hugh's son, died in 1031 and was succeeded by his son Henry I. His advent to the throne was the signal for fresh civil strife, caused by his own brother, who was incited thereto by his mother. Another Rothbert, surnamed the Devil, Duke of Normandy, a descendant of old Rolf the pirate, took a hand in these strifes and made himself master of Gisors, Chaumont and Pontoise. It was under the reign of Hugh the Capet's grandson, Henry I, that the year 1033 arrived, and with it unheard-of, even incredible events – a spectacle without its equal until then – which was the culmination of the prevalent myth regarding the end of the world with the year 1000.

The Church had fixed the last day of the year 1000 as the final term for the world's existence. Thanks to the deception, the clergy came into possession of the property of a large number of seigneurs. During the last months of that year an immense saturnalia was on foot. The wildest passions, the most insensate, the drollest and the most atrocious acts seemed then unchained.

"The end of the world approaches!" exclaimed the clergy. "Did not St. John the Divine prophesy it in the Apocalypse saying: 'When the thousand years are expired, Satan will be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth; the book of life will be opened; the sea will give up the dead which were in it; death and hell will deliver up the dead which were in them; they will be judged every man according to his works; they will be judged by Him who is seated upon a brilliant throne, and there will be a new heaven and a new earth.' – Tremble, ye peoples!" the clergy repeated everywhere, "the one thousand years, announced by St. John, will run out with the end of this year! Satan, the anti-Christ is to arrive! Tremble! The trumpet of the day of judgment is about to sound; the dead are about to arise from their tombs; in the midst of thunder and lightning, and surrounded by archangels carrying flaming swords, the Eternal is about to pass judgment upon us all! Tremble, ye mighty ones of the earth: in order to conjure away the implacable anger of the All-Mighty, give your goods to the Church! It is still time! It is still time! Give your goods and your treasures to the priests of the Lord! Give all you possess to the Church!"

The seigneurs, themselves no less brutified than their serfs by ignorance and by the fear of the devil, and hoping to be able to conjure away the vengeance of the Eternal, assigned to the clergy by means of authentic documents, executed in all the forms of terrestrial law, lands, houses, castles, serfs, their harems, their herds of cattle, their valuable plate, their rich armors, their pictures, their statues, their sumptuous robes.

Some of the shrewder ones said: "We have barely a year, a month, a week to live! We are full of youth, of desires, of ardor! Let us put the short period to profit! Let us stave-in our wine casks, let us indulge ourselves freely in wine and women!"

"The end of the world is approaching!" exclaimed with delirious joy millions of serfs of the domains of the King, of the lay and of the ecclesiastical seigneurs. "Our poor bodies, broken with toil, will at last take rest in the eternal night that is to emancipate us. A blessing on the end of the world! It is the end of our miseries and our sufferings!"

And those poor serfs, having nothing to spend and nothing to assign away, sought to anticipate the expected eternal repose. The larger number dropped their plows, their hoes and their spades so soon as autumn set in. "What is the use," said they, "of cultivating a field that, long before harvest time, will have been swallowed up in chaos?"

As a consequence of this universal panic, the last days of the year 999 presented a spectacle never before seen; it was even fabulous! Light-headed indulgence and groans; peals of laughter and lamentations; maudlin songs and death dirges. Here the shouts and the frantic dances of supposed last and supreme orgies; yonder the lamentations of pious canticles. And finally, floating above this vast mass of terror, rose the formidable popular curiosity to see the spectacle of the destruction of the world. It came at last, that day said to have been prophesied by St. John the Divine! The last hour arrived, the last minute of that fated year of 999! "Tremble, ye sinners!" the warning redoubled; "tremble, ye peoples of the earth! the terrible moment foretold in the holy books is here!" One more second, one more instant, midnight sounds – and the year 1000 begins.

In the expectation of that fatal instant, the most hardened hearts, the souls most certain of salvation, the dullest and also the most rebellious minds experienced a sensation that never had and never will have a name in any language —

Midnight sounded!.. The solemn hour… Midnight!

The year 1000 began!

Oh, wonder and surprise!.. The dead did not leave their tombs, the bowels of the earth did not open, the waters of the ocean remained within their basins, the stars of heaven were not hurled out of their orbits and were not striking against one another in space. Aye, there was not even a tame flash of lightning! No thunder rolled! No trace of the cloud of fire in the midst of which the Eternal was to appear. Jehovah remained invisible. Not one of the frightful prodigies foretold by St. John the Divine for midnight of the year 1000 was verified. The night was calm and serene; the moon and stars shone brilliantly in the azure sky, not a breath of wind agitated the tops of the trees, and the people, in the silence of their stupor, could hear the slightest ripple of the mountain streams gliding under the grass. Dawn came … and day … and the sun poured upon creation the torrents of its light! As to miracles, not a trace of any!

Impossible to describe the revulsion of feeling at the universal disappointment. It was an explosion of regret, of remorse, of astonishment, of recrimination and of rage. The devout people who believed themselves cheated out of a Paradise that they had paid for to the Church in advance with hard cash and other property; others, who had squandered their treasures, contemplated their ruin with trembling. The millions of serfs who had relied upon slumbering in the restfulness of an eternal night saw rising anew before their eyes the ghastly dawn of that long day of misery and sufferings, of which their birth was the morning and only their death the evening. It now began to be realized that, left uncultivated in the expectation of the end of the world, the land would not furnish sustenance to the people, and the horrors of famine were foreseen. A towering clamor rose against the clergy; the clergy, however, knew how to bring public opinion back to its side. It did so by a new and fraudulent set of prophecies.

"Oh, these wretched people of little faith," thus now ran the amended prophecy and invocation; "they dare to doubt the word of the All-powerful who spoke to them through the voice of His prophet! Oh, these wretched blind people, who close their eyes to divine light! The prophets have announced the end of time; the Holy Writ foretold that the day of the last judgment would come a thousand years after the Saviour of the world!.. But although Christ was born a thousand years before the year 1000, he did not reveal himself as God until his death, that is thirty-two years after his birth. Accordingly it will be in the year 1032 that the end of time will come!"

Such was the general state of besottedness that many of the faithful blissfully accepted the new prediction. Several seigneurs, however, rushed at the "men of God" to take back by force the property they had bequeathed to them. The "men of God," however, well entrenched behind fortified walls, defended themselves stoutly against the dispossessed claimants. Hence a series of bloody wars between the scheming bishops, on the one hand, and the despoiled seigneurs, on the other, to which disasters were now superadded the religious massacres instigated by the clergy. The Church had urged Clovis centuries ago to the extermination of the then Arian heretics; now the Church preached the extermination of the Orleans Manichæans and the Jews. A conception of these abominable excesses may be gathered from the following passages in the account left by Raoul Glaber, a monk and eye-witness. He wrote:

"A short time after the destruction of the Temple of Jerusalem in the year 1010, it was learned from unquestionable sources that the calamity had to be charged to the perverseness of Jews of all countries. When the secret leaked out throughout the world, the Christians decided with a common accord that they would expel all the Jews, down to the last, from their territories and towns. The Jews thereby became the objects of universal execration. Some were chased from the towns, others massacred with iron, or thrown into the rivers, or put to death in some other manner. This drove many to voluntary death. And thus, after the just vengeance wreaked upon them, there were but very few of them left in the Roman Catholic world."

Accordingly, the wretched Jews of Gaul were persecuted and slaughtered at the order of the clergy because the Saracens of Judea destroyed the Temple of Jerusalem! As to the Manichæans of Orleans, another passage from the same chronicle expresses itself in these words:

"In 1017, the King and all his loyal subjects, seeing the folly of these miserable heretics of Orleans, caused a large pyre to be lighted near the town, in the hope that fear, produced by the sight, would overcome their stubbornness; but seeing that they persisted, thirteen of them were cast into the flames … and all those that could not be convinced to abandon their perverse ways met the same fate, whereupon the venerable cult of the Catholic faith, having triumphed over the foolish presumption of its enemies, shone with all the greater luster on earth."

What with the wars that the ecclesiastical seigneurs plunged Gaul into in their efforts to retain possession of the property of the lay seigneurs whom they had despoiled by the jugglery of the "End of the World," and what with these religious persecutions, Gaul continued to be desolated down to the year 1033, the new term that had been fixed for the last day of judgment. The belief in the approaching dissolution of the world, which the clergy now again zealously preached, although not so universally entertained as that of the year 1000, was accompanied with results that were no less horrible. In 999, the expectation of the end of the world had put a stop to work; all the fields except those belonging to the ecclesiastical seigneurs, lay fallow. The formidable famine of the year 1000 was then the immediate result, and that was followed by a wide-spread mortality. Agriculture pined for laborers; every successive scarcity engendered an increased mortality; Gaul was being rapidly depopulated; famine set in almost in permanence during thirty years in succession, the more disastrous periods being those of the years 1003, 1008, 1010, 1014, 1027, 1029 and 1031; finally the famine of 1033 surpassed all previous ones in its murderous effects. The serfs, the villeins and the town plebs were almost alone the victims of the scourge. The little that they produced met the needs of their masters – the seigneurs, counts, dukes, bishops or abbots; the producers themselves, however, expired under the tortures of starvation. The corpses of the wretches who died of inanition strewed the fields, roads and highways; the decomposing bodies poisoned the air, engendered illnesses and even pestilential epidemics until then unknown; the population was decimated. Within thirty-three years, Gaul lost more than one-half its inhabitants – the new-born babies died vainly pressing their mother's breasts for nourishment.