American Ghosts and Old World Wonders 精彩片段：
Impressions: The Wrightsman Magdalene
For a woman to be a virgin and a mother, you need a miracle; when a woman is not a virgin, nor a mother, either, nobody talks about miracles. Mary, the mother of Jesus, together with the other Mary, the mother of St John, and the Mary Magdalene, the repentant harlot, went down to the seashore; a woman named Fatima, a servant, went with them. They stepped into a boat, they threw away the rudder, they permitted the sea to take them where it wanted. It beached them near Marseilles.
Dont run away with the idea the South of France was an easy option compared to the deserts of Syria, or Egypt, or the wastes of Cappadocia, where other early saints, likewise driven by the imperious need for solitude, found arid, inhospitable crevices in which to contemplate the ineffable. There were clean, square, white, Roman cities all along the Mediterranean coast everywhere except the place the three Marys landed with their servant. They landed in the middle of a malarial swamp, the Camargue. It was not pleasant. The desert would have been more healthy.
But there the two stern mothers and Fatima -- dont forget Fatima -- set up a chapel, at the place we now call Saintes-Maries-de-la-Mer. There they stayed. But the other Mary, the Magdalene, the not-mother, could not stop. Impelled by the demon of loneliness, she went off on her own through the Camargue; then she crossed limestone hill after limestone hill. Flints cut her feet, sun burned her skin. She ate fruit that had fallen from the tree of its own accord, like a perfect Manichean. She ate dropped berries. The black-browed Palestinian woman walked in silence, gaunt as famine, hairy as a dog.
She walked until she came to the forest of the Sainte-Baume. She walked until she came to the remotest part of the forest. There she found a cave. There she stopped. There she prayed. She did not speak to another human being, she did not see another human being, for thirty-three years. By then, she was old.
Mary Magdalene, the Venus in sackcloth. Georges de La Tours picture does not show a woman in sackcloth, but her chemise is coarse and simple enough to be a penitential garment, or, at least, the kind of garment that shows you were not thinking of personal adornment when you put it on. Even though the chemise is deeply open on the bosom, it does not seem to disclose flesh as such, but a flesh that has more akin to the wax of the burning candle, to the way the wax candle is irradiated by its own flame, and glows. So you could say that, from the waist up, this Mary Magdalene is on the high road to penitence, but, from the waist down, which is always the more problematic part, there is the question of her long, red skirt.
Left-over finery? Was it the only frock she had, the frock she went whoring in, then repented in, then set sail in? Did she walk all the way to the Sainte-Baume in this red skirt? It doesnt look travel-stained or worn or torn. It is a luxurious, even scandalous skirt. A scarlet dress for a scarlet woman.
The Virgin Mary wears blue. Her preference has sanctified the colour. We think of a "heavenly" blue. But Mary Magdalene wears red, the colour of passion. The two women are twin paradoxes. One is not what the other is. One is a virgin and a mother; the other is a non-virgin, and childless. Note how the English language doesnt contain a specific word to describe a woman who is grown-up, sexually mature and not a mother, unless such a woman is using her sexuality as her profession.
Because Mary Magdalene is a woman and childless she goes out into the wilderness. The others, the mothers, stay and make a church, where people come.
But why has she taken her pearl necklace with her? Look at it, lying in front of the mirror. And her long hair has been most beautifully brushed. Is she, yet, fully repentant?
In Georges de La Tours painting, the Magdalenes hair is well brushed. Sometimes the Magdalenes hair is as shaggy as a Rastafarians. Sometimes her hair hangs down upon, is inextricably mixed up with, her furs. Mary Magdalene is easier to read when she is hairy, when, in the wilderness, she wears the rough coat of her own desires, as if the desires of her past have turned into the hairy shirt that torments her present, repentant flesh.
Sometimes she wears only her hair; it never saw a comb, long, matted, unkempt, hanging down to her knees. She belts her own hair round her waist with the rope with which, each night, she lashes herself, making a rough tunic of it. On these occasions, the transformation from the young lovely, voluptuous Mary Magdalene, the happy non-virgin, the party girl, the woman taken in adultery -- on these occasions, the transformation is complete. She has turned into something wild and strange, into a female version of John the Baptist, a hairy hermit, as good as naked, transcending gender, sex obliterated, nakedness irrelevant.
Now she is one with such pole-sitters as Simeon Stylites, and other solitary cave-dwellers who communed with beasts, like St Jerome. She eats herbs, drinks water from the pool; she comes to resemble an even earlier incarnation of the "wild man of the woods" than John the Baptist. Now she looks like hairy Enkidu, from the Babylonian Epic of Gilgamesh. The woman who once, in her grand, red dress, was vice personified, has now retired to an existential situation in which vice simply is not possible. She has arrived at the radiant, enlightened sinlessness of the animals. In her new, resplendent animality, she is now beyond choice. Now she has no option but virtue.
But there is another way of looking at it. Think of Donatellos Magdalene, in Florence -- shes dried up by the suns of the wilderness, battered by wind and rain, anorexic, toothless, a body entirely annihilated by the soul. You can almost smell the odour of the kind of sanctity that reeks from her -- its rank, its raw, its horrible. By the ardour with which she has embraced the rigorous asceticism of penitence, you can tell how much she hated her early life of so-called "pleasure". The mortification of the flesh comes naturally to her. When you learn that Donatello intended the piece to be not black but gilded, that does not lighten its mood.
Nevertheless, you can see the point that some anonymous Man of the Enlightenment on the Grand Tour made two hundred years ago -- how Donatellos Mary Magdalene made him "disgusted with penitence".