Noah’s Ark (1846), a painting by the American folk painter Edward Hicks(Photo credit: Wikipedia)
I knew there was a song about the Unicorn missing the boat, Noah’s Ark. I had not retrieved the song, but our WordPress colleague Gallivanta sent me the link. The Unicorn is an important legendary and zoomorphic, creature. Zoomorphic animals combine the features of many animals, including humans. (See Legendary animals, Wikipedia.)
The Bible, the Book of Genesis in particular, is an etiological text, or the pourquoi story of children’s literature, the preeminent example being Rudyard Kipling‘s (30 December 1865 – 18 January 1936) Just So Stories, in which he describes the origins of a certain animal’s characteristic. How the Camel got its Humpis an example of Rudyard Kipling‘s Just So Stories, published in 1902.Kipling’s book is not restricted to the origin of animal features.
The Dove and the Unicorn resemble one another. For instance, both the dove and the Unicorn are white, and, in Christianity, the Unicorn can only be tamed by a maiden, representing the Virgin Mary, and it stands for the Incarnation. As for the white dove, it represents the Holy Spirit and is also a messenger. In this respect, we must examine doves more closely. Messengers are frequent in the Abrahamic religions, Islam especially. However, the Unicorn is transcultural and the product of man’s imagination.
The medieval bestiary is abundant and it includes several legendary animals many of which are allegorical. The Middle Ages, which ended after Constantinople fell to the Ottomans (1453),was the Golden Age of Bestiaries. Bestiaries are home to several allegorical animals that may be real animals, or fantastical. The Unicorn is featured in the Bible. (See Daniel 8:5, NIV.)
Jesus Christ in his Passion as the Lord of Patience or Lord of Contemplation as offered with the crown of thorns, the scepter reed and mocked by Roman soldiers. Oil on canvas by Matthias Stom.
As we have seen, the Unicorn is featured in the six tapestries known as Dame à la licorne and housed in the Cluny museum, in Paris.
The Just so Stories are Gutenberg project’s [EBook #2781]
Love to everyone♥ ____________________
 Boria Sax, The Mythical Zoo: An Encyclopedia of Animals in World Myth, Legend, and Literature (Santa Barbara, US; Denver, US; Oxford, UK: ABC-CLIO, 2001). See The Fall of Constantinople, Wikipedia
The fall chapters of Trente Arpents start with he a praise of life on one’s thirty acres. It is a “un chemin paisible et long,” (a lengthy and peaceful road) despite various difficulties: storms, winter.
là-dessous, toujours, la terre constante, éternellement virginale et chaque année maternelle. (p. 149)
(And underneath, the soil forever faithful, eternally new and each year maternal.)
The land has a persistent face: “un visage (a face) persistant,” (p. 149), but as he praises the land’s persistence and fertility, Euchariste is confronted with a series of unfortunate events, some of which he has helped create…
Oguinase becomes a priest, but he does not live in a lovely parish and he works too hard. When Euchariste visits him, he is coughing and weak. He will soon die of tuberculosis. During Oguinase’s last visit home, he tells his sister Lucinda that she should not be sleeveless in the presence of an ordained priest. She feels offended and is not seen again.
Euchariste had hoped his son Éphrem would settle of his own thirty acres. There is money at the notary to buy “la terre des Picard,” the Picard’s farm. Euchariste has even thought of a possible bride. There is no room for him on Euchariste’s thirty acres. The land cannot accommodate several sons. Yet Éphrem is not ready to become a farmer.
C’est vrai que not’ terre elle est bonne, mais elle n’est pas ben grande! (p. 163)
Éphrem eventually decides to leave for the United States. His uncle, Alphée Larivière (Walter Rivers), who visited during the summer, has found work for him in Lowell, Massachusetts. Later, Éphrem marries an Irish woman and moves to White Falls.
Phydime Raymond vs Euchariste Moisan
Oguinase dies, which saddens Euchariste immensely, and he then gets embroiled in an expensive legal battle with his neighbour Phydime Raymond. Decades ago, Euchariste sold a small piece of his thirty acres to Phydime, but Phydime is now taking more land that he bought.
Étienne: “le seul maître”
Matters do not improve. Having been burdened with legal fees Eucharist never thought would be astronomical, misfortune does not relent. One night Eucharist’s barn burns to the ground and he suspects that Phydime set fire to it. There are losses but the farm animals are safe. They had been removed immediately and a new barn is built. However, it is not built according to Euchariste’s wishes; it is built according to Étienne’s standards. Étienne loves the land. Each year, it grows more and more into “a spouse and a lover:”
épouse et maîtresse, sa suzeraine [like a feudal lord] et sa servante, à lui Étienne Moisan. p. 165
Napoléon or Pitou: the arrangement
An arrangement is made. Étienne will run the farm with Napoléon, called Pitou. A new house will be built for Pitou and his family. All is arranged, except that Euchariste is in the way. Given his sons’s plans, it would now be convenient for him to live elsewhere. However, the notary leaves town taking with him Euchariste’s savings. He is dispossessed.
When the winter of his life begins, an impoverished Euchariste gives his land and his possessions to Étienne. In exchange, he will receive an allowance, a rente. But he is nevertheless again dispossessed, “land and beasts, gains and debts.” He is blinded by tradition: from father to son.
Il se ‘donna’, terre et bestiaux, avoir et dettes. (p. 219-20)
Euchariste has therefore lost his home. Étienne is now the only master: “seul maître.” (p. 220) He has already moved into the large house, which he hopes his father will soon leave. After all, Étienne is the new owner.
The Holiday in the United States: The “Exode”
Euchariste is therefore sent on a “holiday” to the United States to visit Éphrem who works in a factory and lives in White Falls. Euchariste is completely disoriented. Moreover, his daughter-in-law does not speak French, nor do his two grandchildren. Not once does his daughter-in-law express pleasure at his being in their household. In fact, Sunday mass becomes Euchariste’s only respite.
Sundays: the only day
Sunday is the only day Euchariste meets a few persons who do not feel at home in the United States. It has been a long and disappointing holiday, all the more since Étienne has not been sending the monthly allowance, la rente, he had promised he would give his father in return for ownership of Euchariste’s lost thirty acres.
The Great Depression: Euchariste returns to work
Going home has therefore become difficult. In fact, Euchariste has no home and, suddenly, the market crashes and he is “needed” in the United States. The factory where Éphrem has been working for six years is letting people go or making them work on a part-time basis.
Euchariste returns to work. He is a night watchman in a garage. He fears falling asleep and lacking vigilance. He doesn’t want to be remiss in his duties.
At the end of the novel; Euchariste is depicted as a very frail old man huddling near a little stove in the garage where he works.
Yet, although it is sad, the end is also poetical. Ringuet takes us away from the plight of one man to the plight and joy of mankind, or from the particular to the general. He writes that every year spring returns and that, every year, the land is generous. The land is always the same, toujours la même, not to the same men, men pass, but to different men.
Nicolas Pellerin et les Grands Hurleurs / La Lurette en colère
After the Breakup Marc-Aurèle de Foy Suzor-Coté National Gallery of Canada