These Middle Ages lack sublimity, thank God, and thus look more “human.”
- The Middle Ages of so-called Tradition, or of occult philosophy (or la pensée sapientielle), an eternal and rather eclectic ramshackle structure, swarming with Knights Templars, Rosicrucians, alchemists, Masonic initiates, neo-Kabbalists, drunk on reactionary poisons sipped from the Grail, ready to hail every neofascist. Will to Power, eager to accept as a visual ersatz for their improbable visions all the paraphernalia of the Middle Ages number 3, mixing up René Guénon and Conan the Barbarian, Avalon and the Kingdom of Prester John.
Antiscientific by definition, these Middle Ages keep going under the banner of the mystical weddings of the micro- with the macrocosm, and as a result they convince their adepts that everything is the same as anything else and that the whole world is born to convey, in any of its aspects and events, the same Message. Fortunately the message got lost, which makes its Quest fascinating for the happy few who stand proof-tight, philology-resistant, bravely ignorant of the Popperian call for the good habit of falsification.
To synthesize the way of Traditional thought, let me mention two basic cognitive models, one epistemological and one logical, that the Traditional way of thinking usually, and irresponsibly, turns upside down: The model of post hoc ergo propter hoc is reversed into propter hoc ergo ante hoc, and the logical model of the modus ponens is reversed into what I call modus indisponens (to translate this Latin-Italian pun let me call it the “upsetting mode”).
A good instance of propter hoc ergo ante hoc is given by an argument that one can find in many of the most famous discourses about the Pimander: It is well known that the Corpus Hermeticum was written in the first centuries of the Christian era but the adepts of the Tradition firmly maintain (even after the decisive demonstration of Casaubon) that it was written at the time of Moses or of Pythagoras and, in any case, before Plato. Now the argument runs as follows: Since the Corpus Hermeticum contains ideas that “later” circulated within the Platonic milieu, this proves that it was written before Plato. As for the modus indisponens, it works (?) as follows:
If p then q, but k then w, and can be exemplified by the following argument: “If a = b, then b = a.” But the Corpus Hermeticum says that sicut inferius sic superius; therefore, the Holy Grail is none other than the Lapis Philosophorum. I know that all this is not real Middle Ages and that our old doctors debating their quaestiones quodlibetales at the Faculty of Arts were more rigorous than Henry Corbin or Gilbert Durand; but the thinking of the Tradition usually proceeds under the banner of a permanent Arthurian Land, continually revisited for enjoying intemporal ecstasies.
- Last, very last, but not least, the expectation of the Millennium. These Middle Ages which have haunted every sect fired by enthusiasm still accompany us and will continue to do so, until midnight of the Day After. Source of many insanities, they remain however as a permanent warning. Sometimes it is not so medieval to think that perhaps the end is coming and the Antichrist, in plainclothes, is knocking at the door.
Which One?
So, before rejoicing or grieving over a return of the Middle Ages, we have the moral and cultural duty of spelling out what kind of Middle Ages we are talking about. To say openly which of the above ten types we are referring to means to say who we are and what we dream of, if we are simply practicing a more or less honest form of divertissement, if we are wondering about our basic problems or if we are supporting, perhaps without realizing it, some new reactionary plot.
Living in the New Middle Ages
In any case, there is one sense in which we dream of the Middle Ages so that our era can be defined as a new Middle Ages. I wrote an essay on this subject more than ten years ago, and though some aspects of our time to which I referred then have partly changed, I believe that it is worth reprinting here some of the reflections I expressed then.
First of all, when we say that our age is neomedieval, we have to establish to which notion of the Middle Ages we are referring. To begin with, we must realize that the term defines two, quite distinct, historical periods: one that runs from the fall of the Roman empire in the West to the year 1000, a period of crisis, decadence, violent adjustments of peoples and clashes of cultures, and another that extends from the year 1000 to what in our schooldays was called Humanism, and it is no accident that many foreign historians consider this already a period of full bloom; they even talk of three Renaissances, the Carolingian, another in the eleventh and twelfth centuries, and the third one, the Renaissance proper. Assuming that the Middle Ages can be synthesized in a kind of abstract model, to which of the two does our own era correspond?
Any thought of strict correspondence, item by item, would be ingenuous, not least because we live in an enormously speeded-up period where what happens in five of our years can sometimes correspond to what happened then in five centuries. Secondly, the center of the world has expanded to cover the whole planet; nowadays civilizations and cultures and various phases of development live together, and in ordinary terminology we are led to talk about the “medieval condition” of the people of Bengal while we see New York as a flourishing Babylon.
So the parallel, if we make it, must be established between certain moments and situations of our planetary civilization and various moments of a historical process that stretches from the fifth to the thirteenth century A.D. To be sure, comparing a precise historical moment (today) with a period of almost a thousand years sounds like an insipid game, and it would be insipid if that were what it is. But here we are trying to formulate a “hypothesis of the Middle Ages” (as if we were setting out to fabricate a Middle Ages and were deciding what ingredients are required to make one that is efficient and credible).
What is required to make a good Middle Ages? First of all, a great peace that is breaking down, a great international power that has unified the world in language, customs, ideologies, religions, art, and technology, and then at a certain point, thanks to its own ungovernable complexity, collapses. It collapses because the “barbarians” are pressing at its borders; these barbarians are not necessarily uncultivated, but they are bringing new customs, new views of the world. These barbarians may burst in with violence, because they want to seize a wealth that has been denied them, or they may steal into the social and cultural body of the reigning Pax, spreading new faiths and new perspectives of life.
At the beginning of its fall, the Roman empire is not undermined by the Christian ethic; it has already undermined itself by syncretically welcoming Alexandrian culture and the Oriental cult of Mithra or Astarte, toying with magic, new sexual ethics, various hopes and images of salvation. It has received new racial components, it has perforce eliminated many strict class divisions, reduced the difference between citizens and noncitizens, patricians and plebeians; it has retained its division of wealth but has watered down the distinctions among social roles, nor could it do otherwise. It has witnessed phenomena of rapid acculturations, has raised to government men of races that two hundred years earlier would have been considered inferior, has relaxed the dogmata of many theologies. In the same period the government can worship the classical gods, the soldiers can worship Mithra, and the slaves, Jesus.
Instinctively the faith that, in a remote way, seems most lethal to the system is persecuted, but as a rule a great repressive tolerance allows everything to be accepted.
The collapse of the Great Pax (at once military, civil, social, and cultural) initiates a period of economic crisis and power vacuum, but it is only a justifiable anticlerical reaction that has sanctioned seeing the Dark Ages as being so “dark.” In fact, even the early Middle Ages (perhaps more than the Middle Ages after the year 1000) were a period of incredible intellectual vitality, of impassioned dialogue among barbarian civilizations, Roman heritage, and Christian-Eastern elements, a time of journeys and encounters, when Irish monks crossed Europe spreading ideas, encouraging reading, promoting foolishness of every description.
In short, this is where modern Western man came to maturity, and it is in this sense that a model of the Middle Ages can help us understand what is happening in our own day. At the collapse of a great Pax, crisis and insecurity ensue, different civilizations clash, and slowly the image of a new man is outlined. It will come clear only afterwards, but the basic elements are already there, bubbling in a dramatic cauldron. Boethius, who popularizes Pythagoras and rereads Aristotle, is not repeating from memory the lesson of the past but is inventing a new way of culture, and, pretending to
