Returning from a lecturing tour at the end of 1855, he was conscious of a great and vital change which had for some time been going on within his mind, and when he attempted to recommence his work at the City Hall in January, 1856, he found it impossible to go on along the old lines. On a certain memorable night, when announced to speak on “Sweden and the Swedes,” he could not utter a word. He turned pale as death, and as the audience sat gazing and wondering what could have come to the bold and fluent speaker, whose tongue was ready on every theme, his pent-up feelings at length found vent. He told the people he could lecture on Sweden, but must relieve his conscience, for he could suppress conviction no longer. He then declared that he had been insisting on the duty of morality for years, but there had been this radical defect in his teachings, that he had “neglected to teach the right foundation for morals—the existence of a Divine moral Governor.”[69]In thestorm which followed he challenged them to bring the best sceptics they could muster in the metropolis, and he would meet them in debate on the being of God and the argument for a future state. He kept his promise, and for four nights maintained his ground againstRobertCooper[70]and others in the City Hall and the John Street Institute.
But though the battle was fought out bravely in public, he had yet another conflict to wage and win ere his mind enjoyed rest and peace in the faith of a trueChristian. In this conflict he received valuable aid from the Rev. Charles Kingsley,[71]and his old friend and relative, Dr. Jobson. Through the kind interest of the Rev. F. D. Maurice, W. E. Foster, M.P., and W. F. Cowper, President of the Board of Health, Cooper obtained employment for two years under Government as a copyist of letters. Returning to the City Hall, he now began a series of Sunday-evening lectures on Theism, and advancing stage by stage, he took up such themes as the Moral Government of God, Man’s Moral Nature, the Soul and a Future State, Evidences of Christianity, Atonement, Faith, Repentance, etc. But his return to the truth of Christ and Christianity was gradual, though sure. As he says, “I had been twelve years a sceptic; and it was not until fully two years had been devoted to hard reading and thinking that I could conscientiously and truly say, I am again a Christian, even nominally.” Saved in an extraordinary manner from death by a railway accident as he was travelling to Bradford on the 10th May, 1858, he finally and fully resolved to dedicate his powers to the service of God, saying within himself as he stood looking on the mournful sight of the ruined train and the dead and wounded lying around, “Oh, take my life, which Thou hast graciously kept, and let it be devoted to Thee. I have again entered Thy service; let me never more leave it, but live only to spread Thy truth!”
He began at once not only to lecture on the evidences of Christianity, but to preach, and received many solicitations to join different religious societies. Dr. Hook of Leeds generously offered him an appointment as head of a band of Scripture-readers, with freedom to go out on his own mission as a speaker when he pleased. This offer he declined, with grateful thanks to the worthy vicar. In the spring of the following year he decided to join the Baptist denomination, and writes, “Reflection made me a Baptist in conviction, and on Whitsunday, 1859, my old and dear friend, Joseph Foulkes Winks, immersed me in baptism in Friar Lane Chapel, Leicester.”
From that time to the present—twenty-two years—Thomas Cooper has devoted his great powers to the work of preaching and lecturing on the evidences of the Christian religion. The energy and ability displayed in this noble work by the veteran orator have been remarkable. For months together he has been known to travel long distances by rail, and lecture four or five times in the week, and preach three times on Sunday. After a two hours’ lecture he was wont, during the first few years of this period, to recite the first two or three books of Milton’s “Paradise Lost.” Few, if any, that ever heard his preaching can forget its rich spirituality of tone and delightful purity and simplicity of style. The lectures it is hard to describe without seeming to exaggerate their rare merits. The best testimony to their worth has been given by the hundreds of thousands who have come together to listen to them as delivered in all the chief towns of England, Scotland, and Wales for more than twenty years, and by their rapid and extensive sale when published. Crowded with facts of history or science which are clearly arranged and pressed into the service of logical argument, delivered extemporaneously in language of the truest and homeliest Saxon type, and often marked by passages of great eloquence, these lectures may be taken as ideals of what popular lectures on religious evidences should be. Of his present employment, Thomas Cooper, writing in 1872, says, in his own simple fashion: “My work is indeed a happy work. Sunday is now a day of heaven to me. I feel that to preach ‘the unsearchable riches of Christ’ is the most exalted and ennobling work in which a human creature can be engaged. And believing that I am performing the work of duty—that I am right—my employment of lecturing on the ‘Evidences of Natural and Revealed Religion,’ from week to week, fills me with the consoling reflection that my life is not being spent in vain, much less spent in evil.” Happy close of a strangely eventful and checkered life! May the stalwart old laborer ofseventy-fivebe spared to scatter many a handful of the seeds of truth before he hears the summons which shall end his labors.
We have spoken, in the title of this chapter, of Thomas Cooper as “The self-educated shoemaker who reared his own monument.” This sketch cannot be closed more appropriately than by giving the titles of the works published during the last eight years—the stones which form the chief part of that monument:
The Bridge of History over the Gulf of Time (1872), twentieth thousand.Plain Pulpit-Talk (1872), third edition.The Life of Thomas Cooper, written by Himself (1872), twelfth thousand.The Paradise of Martyrs, or Faith Rhyme (1873).God, the Soul, and a Future State (1873), eight thousand.Old-Fashioned Stories (1874), third edition.The Verity of Christ’s Resurrection from the Dead (1875), fifth thousand.The Verity and Value of the Miracles of Christ (1876), fourth thousand.The Poetical Works—Purgatory of Suicides, Paradise of Martyrs, Minor Poems (1877), Evolution, the Stone Book, and the Mosaic Record of Creation (1878), third thousand.The Atonement and other Discourses (1880).
The Bridge of History over the Gulf of Time (1872), twentieth thousand.Plain Pulpit-Talk (1872), third edition.The Life of Thomas Cooper, written by Himself (1872), twelfth thousand.The Paradise of Martyrs, or Faith Rhyme (1873).God, the Soul, and a Future State (1873), eight thousand.Old-Fashioned Stories (1874), third edition.The Verity of Christ’s Resurrection from the Dead (1875), fifth thousand.The Verity and Value of the Miracles of Christ (1876), fourth thousand.The Poetical Works—Purgatory of Suicides, Paradise of Martyrs, Minor Poems (1877), Evolution, the Stone Book, and the Mosaic Record of Creation (1878), third thousand.The Atonement and other Discourses (1880).
The Bridge of History over the Gulf of Time (1872), twentieth thousand.
Plain Pulpit-Talk (1872), third edition.
The Life of Thomas Cooper, written by Himself (1872), twelfth thousand.
The Paradise of Martyrs, or Faith Rhyme (1873).
God, the Soul, and a Future State (1873), eight thousand.
Old-Fashioned Stories (1874), third edition.
The Verity of Christ’s Resurrection from the Dead (1875), fifth thousand.
The Verity and Value of the Miracles of Christ (1876), fourth thousand.
The Poetical Works—Purgatory of Suicides, Paradise of Martyrs, Minor Poems (1877), Evolution, the Stone Book, and the Mosaic Record of Creation (1878), third thousand.
The Atonement and other Discourses (1880).
“This day is called the feast of Crispin:* * * * * * *And Crispin Crispian shall ne’er go by,From this day to the ending of the world,But we in it shall be remembered:We few, we happy few, we band of brothers.”—Shakespeare. King Henry Fifth’s Address to the Leaders of the English Army on the Eve of the Battle of Agincourt. Act v. Scene 3.
“This day is called the feast of Crispin:* * * * * * *And Crispin Crispian shall ne’er go by,From this day to the ending of the world,But we in it shall be remembered:We few, we happy few, we band of brothers.”—Shakespeare. King Henry Fifth’s Address to the Leaders of the English Army on the Eve of the Battle of Agincourt. Act v. Scene 3.
“This day is called the feast of Crispin:
* * * * * * *
And Crispin Crispian shall ne’er go by,
From this day to the ending of the world,
But we in it shall be remembered:
We few, we happy few, we band of brothers.”
—Shakespeare. King Henry Fifth’s Address to the Leaders of the English Army on the Eve of the Battle of Agincourt. Act v. Scene 3.
Archbishop Whately once amused a clerical dinner-party by asking the question, “Why dowhitesheep eat more thanblacksheep?” When none of his friends could answer the question, the witty Archbishop dryly remarked thatonereason undoubtedly was that “there were more of them.“ The question is often asked, ”How are we to account for the fact that shoemakers outnumber any other handicraft in the ranks of illustrious men?”[72]Perhaps this question may be answered in the same way. At all events, the answer “there are more of them,” will go a long way toward a solution of this interesting social problem. The sons of Crispin are certainly a very numerous class, and it is but natural that they should figure largely in the lists of famous men. But inquirers on this subject are not generally satisfied by an appeal to statistics. It is felt that something more is required in order to account for the remarkable proportion of shoemakers in the roll of men of mark. In addition to this, it must be borne in mind that the reputation of shoemakers does not depend entirely on their most illustrious representatives. They have,as a class, a reputation which is quite unique. The followers of “the gentle craft” have generally stood foremost among artisans as regards intelligence and social influence. Probably no class of workmen could, in these respects, compete with them fifty or a hundred years ago, when education and reading were not so common as they are now. Almost to a man they had some credit for thoughtfulness, shrewdness, logical skill, and debating power; and their knowledge derived from books was admitted to be beyond the average among operatives. They were generally referred to by men of their own social status for the settlement of disputed points in literature, science, politics, or theology. Advocates of political, social, or religious reform, local preachers, Methodist “class-leaders,” and Sunday-school teachers, were drafted in larger numbers from the fraternity of shoemakers than from any other craft.
How are we to account for such facts as these? Is there anything in theoccupationof the shoemaker which is peculiarly favorable to habits of thought and study? It would seem to be so; and yet it would be difficult to show what it is that gives him an advantage over all other workmen. The secret may lie in the fact that hesitsto his work, and, as a rule, sitsalone; that his occupation stimulates his mind without wholly occupying and absorbing its powers; that it leaves him free to break off, if he will, at intervals, and glance at the book or make notes on the paper which lies beside him. Such facts as these have been suggested, and not without reason, as helping us to account for the reputation which the sons of Crispin enjoy as an uncommonly clever class of men.
“Let the cobbler stick to his last.”
The reputation of the shoemaker class is not confined to our own country or to modern times. It is pretty much the same in all countries, and reaches back to very ancient times. The proverb, “Ne Sutor ultra crepidam“—”Let the cobbler stick to his last”—is one of the oldest in existence. Few proverbs are more universally and frequently quoted. It is based on a story which comes down to us from the times of Alexander the Great. Even if the story, as it is told in our Grecian histories, be not authentic, it serves to show that even in times preceding the Christian era cobblers were regarded as a shrewd and observant set of men. But there is no reason that we know of to doubt the story, which is well worth repeating. It is told of Apelles, one of the most celebrated of the old Greek painters, who flourished about 300b.c.He was the friend of Alexander, and the only artist whom the great warrior would allow to paint his portrait. Apelles, we are told, was not ashamed to learn from the humblest critics. As Lord Bacon says, he did not object to “light his torch at any man’s candle.” For this reason, knowing that a good deal may sometimes be learned from the observations of passers-by, he was in the habit of placing his pictures before they were quite finished outside his house; and then, crouching down behind them, he listened to the remarks of spectators. On one occasion a cobbler noticed a fault in the painting of a shoe, and remarking upon it to a person standing by, passed on. As soon as the man was out of sight Apelles came from his hiding-place, examined the painting, found that the cobbler’s criticism was just, and at once corrected the error. Once more the picture was exposed, while the artist lay behind it to hear what further might be said. The cobbler came by again, and soon discovered that the faulthe had pointed out had been remedied; and, emboldened by the success of his criticism, began to express his opinion pretty freely about the painting of theleg! This was too much for the patience of the artist, who rushed from his hiding-place, and told the cobblerto stick to his shoes. Hence the proverb, which for more than two thousand years[73]has expressed the common feeling, that critics would do well not to venture beyond their legitimate province.
If the shoemaker has found a place in classic history, it must not be forgotten that he has a place in ecclesiastical history also. In two instances a shoemaker is said to have been taken direct from the stall and elevated to the episcopal chair. No doubt many shoemakers have been endowed with sufficient piety and learning for this sacred and dignified office, and probably not a few have deemed themselves fit, whether they were so or not, to discharge its high functions; but the instances here given are, we believe, quite unique. The first is that of Anianus or Annianus (a.d.62-86), who is said to have been appointed by St. Mark to assist him in the government of the Church at Alexandria. On the outbreak of persecution under Nero, Mark fled from the city; and, as Eusebius says, “Nero was now in his eighth year, when Annianus succeeded the Apostle and Evangelist Mark in the administration of the Church at Alexandria.“ The historian adds, ”He (Annianus) was a man distinguished for piety, and admirable in every respect.”[74]He died in the fourth year of Domitian, 86a.d.He was the first Bishop of Alexandria, and filled the office twenty-two years.[75]To these simple statements of the historian are added the stories which found a ready acceptance in later times. To the fact that the worthy Alexandrian was ashoemakertradition added the account of the miracle wrought upon him by St. Mark. One account tells us that the Evangelist, on passing along the street, burst his shoe and turned in to get it repaired, and so became acquainted with Annianus. Anotherversion of the story declares that the cobbler, having hurt his hand with an awl, uttered a not very pious exclamation, which Mark overheard as he passed by, and going in to inquire the cause, took the opportunity not only to heal the wound, but to speak to the impatient workman of the true and living God whose name he had taken in vain. Annianus is commemorated in the Roman Martyrology with St. Mark on the 25th April.[76]
The other appointment of a shoemaker to the episcopate was due to the piety and wisdom of Gregory Thaumaturgus, the pupil and friend of Origen (220-270a.d.). Gregory was then Bishop of Neo-Cæsarea in Asia Minor, and when a vacancy occurred in the bishopric of Comana in Cappadocia, he defied all conventionalism and prejudice, and appointed “a poor shoemaker namedAlexander, despised by the world, but great in the sight of God, who did honor to so exalted a station in the Church.”[77]He was chosen in preference to scholars and men of good social status on account of his extraordinary piety. This Alexander justified the choice thus made by reason of his excellent discourse, his holy living, and a martyr’s death. He is honored in the Roman Calendar on August 11th.[78]
Quite as good a man, no doubt, if not as fit to fill the episcopal chair, wasthe pious cobbler of Alexandria, of whom we read that St. Anthony paid him a visit in consequence of a voice from Heaven which said to him, “Antony, thou art not so perfect as a cobbler that dwelleth at Alexandria.” The pious anchorite was in the habit of hearing such voices and obeying them. All the leading events of his life were accompanied by a similar message from heaven, as he deemed it. Accordingly he took his staff, and leaving his secluded retreat in the desert, came down to the great city in search of the pious cobbler. Arriving before his door, where the good mansat at work, Antony asked him for an account of himself and his mode of living. “Sir,” answered the cobbler, “as for me, good works I have none. My life is but simple, seeing I am but a poor cobbler. In the morning when I rise, I pray for the whole city wherein I dwell, especially for all such neighbors and poor friends as I have; after that I sit me down to my labor, where I spend the whole day in getting my living; and I keep me from all falsehood, for I hate nothing so much as I do deceitfulness; wherefore when I make any man a promise, I keep it and perform it truly; and thus I spend my time poorly with my wife and children, whom I teach and instruct, so far as my wit will serve me, to fear and dread God; and this is the sum of my simple life.”
Speaking of Alexandria reminds us of another worthy of that city, the famous Jewish Rabbi JochananSandalarius, or the shoemaker. Learned Rabbins were common enough in Alexandria from the time of its foundation by Alexander the Great, 332b.c., down to its capture by the Arabs in the seventh centurya.d.And as it was the custom with even the most learned Rabbins to learn a trade, it can be no matter of surprise that many of the most eminent leaders of thought among the Jews were employed in what are now regarded as very humble occupations. The Delegate Chief Rabbi of Great Britain, in an interesting article in theNineteenth Century,[79]tells us that “in the grand basilica synagogue of Alexandria, separate portions of the building were assigned to the silversmiths, weavers, and other trades.... The Rabbins, the authorized expounders of the law, deemed it derogatory to receive any reward for the exercise of their spiritual, doctrinal, or judicial functions, and maintained themselves by the labor of their hands. And thus in the Talmud we meet, in curious juxtaposition, the Rabbi and his trade in such phrases as these: “It was taught by Rabbi Jochanan the shoemaker.” This illustrious Rabbi came from Alexandria to Palestine, attracted by the great name of Akiba Ben Joseph, the famous Rabbi, who was the chief teacher of the rabbinical school at Jaffa at the close of the first century and the beginning of thesecond. In this school there were said to be no less than 24,000 pupils. Akiba sided with Bar Cocheba in his revolt against Rome, 132a.d., acknowledged him as the Messiah, and became his armor-bearer. On the death of Bar Cocheba and the destruction of his army, Akiba was taken prisoner, and remained in the hands of the Romans for a long time, until his cruel death under Severus. During his imprisonment Jochanan managed to get access to his cell, and receive instructions from him on questions which had not been settled. Through Jochanan and Meir, Akiba greatly influenced the teachers of the next generation. Jochanan was certainly one of his most illustrious pupils, taking a leading part in the theological discussions of the Tanaim, the authors of the Mishna and Gamara, where his opinions are frequently quoted. In the Mishna Aboth[80]“Rabbi Jochanan the shoemaker” is reported to have made the following sensible remark, which reminds one of the counsel of Gamaliel to the Sanhedrim at Jerusalem:[81]“An association established for a praiseworthy object must ultimately succeed; but an association established without such an object cannot succeed.”
Undoubtedly the first shoemakers who obtained anything like a general reputation were the famous brothers Crispin and Crispianus, who are said to have lived in the third century of our era. These saints have been regarded almost ever since that early time as the tutelary or patron saints of shoemakers, who are, to tell the truth, not a little proud of their romantic title, “the sons of Crispin.” We must be careful how we speak of these saints, for it seems to be an open question whether the story of their holy self-denying lives and martyr-deaths be true or false. If the main features of the story be true, they have been greatly distorted by fable. We give the story as it is generally reported.
SS. Crispin and Crispianuswere born in Rome. Having become converts to Christianity, they set out with St. Denis from that city to become preachers of the Gospel, travelled on foot through Italy, and finally settled down at a little town, now called Soissons, in the modern department of Aisne, about fifty or sixty miles to the north-east of Paris. Here they are said to have devoted their time during the day to preaching, and to have maintained themselves by working during most of the night as shoemakers. This they did on the apostolic model of Paul, who, while he carried on his mission as a preacher, maintained himself by his trade as a tent-maker, that he might be “chargeable to no man.” Very little more can be told ofthe life of these saintly shoemakers than this; but this, surely, is a great deal. The story goes that they suffered martyrdom by the order of Rictus Varus, governor or consul in Belgic Gaul, during the persecution under Diocletian and Maximinus, on the 25th of October, 287. The 25th of October is still kept in honor of these saints in some parts of England and Wales, and in other European countries. The shoemakers of the district turn out in large numbers and parade the streets, headed by bands of music, and accompanied by banners on which are emblazoned the emblems of the craft.
It is difficult, as already intimated, to tell how much of pure legend has been imported into the history of the saints of Soissons. One tradition declares them to have been of noble birth, and to have adopted their humble trade entirely for Christian and charitable purposes. Another story relates how they furnished the poor with shoes at a very low price, and that, in order to replenish their stock, and as a mark of divine favor, an angel came to them by night with supplies of leather; while yet another fable, not very creditable to their morals, avows thatSaintCrispinstolethe leather, so that he might be able togiveshoes to the poor. Hence the termCrispinadesto denote charities done at the expense of other people. To crown all, it is averred on one authority that after suffering a horrible death by the sword, their bodies were thrown into the sea, and were cast ashore at Romney Marsh.[82]Such tales are worthless, except as indicating the wide extent of popularity the shoemakers of Soissons secured by virtue of their piety and benevolence.[83]
Mrs. Jameson, in her interesting work on “Legendary Art,”[84]says, “The devotional figures which are common in old French prints represent these saints standing together, holding the palm in one hand, and in the other the awl or shoemaker’s knife. They are very often met with in old stained glass working at their trade, or making shoes for the poor—the usual subjects in shoemakers’ guilds all over France and Germany. Italian pictures of these saints are rare. There is, however, one by Guido, which presents the throned Madonna, and St. Crispin presenting to her his brother, St. Crispianus, while angels from above scatter flowers on the group. Looking over the old French prints of St. Crispin and St. Crispinian, which are in general either grotesque or commonplace, I met with one not easily to be forgotten. It represents these two famous saints proceeding on their mission to preach the gospel in France. They are careering over the sea in a bark drawn by sea-horses and attended by tritons, and are attired in the full court-dress of the time of Louis XV., with laced coats and cocked hats and rapiers!”
Probably many of these curious prints may still be seen in the library of the cathedral at Soissons, famous for its raremss. and books. But a better memorial of these patron saints than any of the absurd representations of legendary art was the church erected in their honor in the sixth century, and the religious house which stood on the traditionary site of their prison. This house was afterward transformed into a monastery dedicated to St. Crispin, and in the year 1142 received the sanction of Pope Innocent II.[85]
The eminent French antiquary,Benoit Baudouin, is by far the most learned man who has risen from the ranks of the shoemaker class in France. A native of Amiens, he was born somewhere about the middle of the sixteenth century. His father, who was also acordonnierin that city, taught him the art and mystery of the craft; but the clever youth soon rose above his lowly circumstances, and became first a theological student, and afterward the principal of the college in the old town of Troyes. Here the ancient and extensive library delighted him, and his studies as a historian and antiquary were determined to some extent by his former occupation as a shoemaker; for, besides a translation of certain ancient tragedies,[86]he is not known to have written any original work excepting his “Chaussures des Anciens,” or “The Shoes of the Ancients.” Baudouin never blushed to own his former vocation,[87]and in writing this remarkable work he was evidently moved by a desire to do it honor.[88]A strange book indeed it must be, full of the most curious and out-of-the-way learning and singular notions; for, not content with describing the various kinds of shoes worn by Roman and Greek and other ancient peoples who have flourished within the historic period, the enthusiastic and daring scholar pushes his inquiry back to the days “when Adam delved and Eve span,” until, at length, he discovers the origin of the foot-covering in the communication of the secret by the Almighty Himself to “the first man, Adam!” Spite of its preposterous speculations, the work of the ex-shoemaker of Amiens is learned and valuable, contains a vast amount of curious lore in regard to a not unimportant subject, and helps to confirm his claim to the ambitious title of “the learned Baudouin.” The first edition of this work seems to have been published in Paris, 1615.[89]It was afterward issued at Amsterdam, 1667, and at Leyden, 1711, and Leipsic, 1733, in Latin. A writer in theBiographie Universellesays that Baudouin held at one time the office of director of theHotel Dieuat Troyes. This illustrious French shoemaker died and was buried in that town in 1632.
Whether the story of the shoemaker-saints of Soissons be regarded as apocryphal or not, it has undoubtedly had considerable influence for good, either directly or indirectly, over the minds of those who call themselves sons of Crispin. Much of this has been due to the character and work of a man who was evidently inspired by the story of St. Crispin. Through the agency of this man a very important movement was begun in the middle of the seventeenth century, which ultimately issued in a widespread religious and social reform among the shoemakers and other operatives of Western Europe. We allude to the foundation of a society called “The Pious Confraternity of Brother Shoemakers,” having as their patrons and models the saints Crispin and Crispianus. The founder of this society was Henry Michael Buch, who was known throughout Paris, in his day and long after, asGood Henry.
Henry Michael Buch came from the Duchy of Luxemburg, where he had been born, and where his parents, who were day-laborers, had brought him up in a very simple manner. As a child, Buch was remarkably gifted and very pious. He was early apprenticed to a shoemaker, and was accustomed to spend his Sundays and holidays in public worship or private devotion. During his apprenticeship he began the work of reform among the members of his own craft, for his young heart was grieved to see them living in ignorance and vice. Enlisting the help of the more serious among them in his good work, he endeavored to instruct the apprentices of the town in the doctrines of religion, to draw them away from ale-houses and vicious company, and to persuade them to spend their time in a sensible and profitable manner. Taking the patron saints of the trade for a model, he cultivated habits of self-denial and beneficence, went always meanly clad, abandoned luxuries in food and clothing, and frequently gave away his own garments in order to clothe some poor brother shoemaker. While at Luxemburg and Messen, he lived chiefly on bread and water, so that he might be able to feed the hungry and destitute.
Having removed to Paris, his good deeds soon attracted the attention of Gaston John Baptist, Baron of Renti, who was so much impressed by the shoemaker’s simplicity of manner, intelligence, and missionary zeal, that he persuaded Buch to establish in that city a confraternity among the members of his ownhumble craft for the purpose of instructing them in the principles and practices of a holy life. With a view to strengthen his hands for such a task, the freedom of the city was purchased for him, and means were supplied him for starting in business as a master shoemaker, “so that he might take apprentices and journeymen who were willing to follow the rules that were prescribed them.”[90]
Seven men and youths having joined him on these terms, the foundation of his Confraternity was laid in 1645, Good Henry being appointed the first superior.[91]
Two years after this, thetailorsof the city, who had noticed the conduct of the shoemakers, and had been delighted with the goodly spectacle presented in their happy and useful lives, resolved to follow the example. They borrowed a copy of the rules, and started a similar society in 1647.
These brotherhoods, but notably those of the shoemakers, were spread through France and Italy, and were the means of doing an immense amount of good among the members of the two crafts.
The rules of the fraternity founded by Buch were assimilated to certain monastic orders. They enjoined rising at five o’clock and meeting for united prayer before engaging in work, prayers offered by the superior as often as the clock strikes, at certain hours the singing of hymns while at work, at other times silence and meditation; meditation before dinner, the reading of some devotional work by one of the number during meals; aretreatfor a few days in every year; assisting on Sundays and holy days at sermons and “the divine office;” the visitation of the poor and sick, of hospitals and prisons; self-examination, followed by prayer together at night and retiring to rest at nine o’clock.
Henry Michael Buch, the founder of this remarkable society with its offshoots all over Western Europe, succeeded in making the titleSons of Crispinsomething more than a name in the case of thousands of his brother workmen. Bearing in mind his humble birth and training, his scanty means, his social position, the unpromising materials he had to work with, it will be allowed that the moral reform he inaugurated among working-men deserves to be classed among the best things ofthe kind of which we read in history. Buch died at Paris on the 9th June, 1666, and was buried in the churchyard of St. Gervaise.[92]
Before Good Henry’s day two famous shoemakers had appeared in Germany, whose names are now much better known than his:Hans Sachs, the shoemaker-poet of the Reformation, andJacob Boehmen, the mystic.
Hans Sachswas the son of a tailor at Nuremberg, and was born November 5th, 1494. At the age of fifteen he was put apprentice in his native town. His schooling had been but slight, but he managed after school-days were passed to retain and add to the little he had learned. His studies as an apprentice soon lifted him considerably above the level of his class. All his spare time was given to poetry and music, in which arts he was greatly assisted by a clever fellow named Nunnenbeck, a weaver in the city. On attaining his majority, Sachs, after the fashion of the time, travelled as a workman from town to town throughout Germany, in order to learn his trade perfectly and see what he could of the wide world around him. In this expedition he seems to have thought as much of poetry as of shoemaking, forhe never omitted, wherever he went, visiting the little poetical and musical societies which then existed in nearly every town in Germany. These societies were formed by the various trades guilds, and their members were calledmeistersingers.
On his return from this tour, Sachs settled down to work in Nuremberg, and proved himself both an expert shoemaker and a first-rate meistersinger. In fact, he outshone all his compeers of the guild to which he belonged, and it was not long before he earned the reputation of being the first German poet of his day. The Reformation movement, led by Martin Luther, was then in full vigor, and found a hearty sympathizer and vigorous supporter in this “unlettered cobbler but richly gifted poet,” who was counted among the friends and admirers of the great Reformer. Luther had few more valuable supporters in his work than the shoemaker of Nuremberg, whose simple, spirit-stirring songs were rapidly learned and readily sung by the humbler sorts of people all over the country.
Sachs’ writings were very numerous, both in prose and verse. Few poets, indeed, have ventured to write and publish so much. He averaged more than a volume a year for over thirty years. On an inventory being made of his literary stock in the year 1546, when he was about fifty-two years of age, it was found that he had written 34 volumes, containing 4275 songs, 208 comedies and tragedies, about 1700 merry tales, and secular and religious dialogues, and 73 other pieces.
His best writings are said to be the “Schwanke” or merry tales, the humor of which is sometimes unsurpassable. His collected works were published by Willer, 1570-79, in five folio volumes.
Exactly two hundred years after Hans Sachs’ death, Goethe, who was a warm admirer of the shoemaker-poet, published a poem entitledHans Sachs Erklärung eines alten Holzschnitts, vorstellend Hans Sachs’ poetische Sendung(Explanation of an old woodcut representing Hans Sachs’ poetical mission). This tribute from the pen of Germany’s greatest poet brought the shoemaker of Nuremberg again into notice, and put him in the right place in the temple of fame. Since the date of Goethe’s poem, Sachs’ works have been published in various forms, and are now as much read and as warmly appreciated as when they were first published. Nuremberg, his native town, is proud of her humble yet illustrious poet, and treasures up in her museum every relic connected with his name,ms. copies of his writings, poetical fly-sheets issued during his lifetime, or early editionsof his works. In the libraries of Zwickau, Dresden, and Leipsic similar relics of the poet may be seen.
No testimony to his merit could be higher than that of Goethe, the prince of German critics in literature. It may be of value, however, in addition to this, to give the opinion of two very different men respecting Sachs. Dr. Hagenbach in his “History of the Reformation” says: “A happy union of wholesome humor and moral purity meets us in Hans Sachs of Nuremberg;” and Thomas Carlyle, in his own style, which happily is “inimitable,” speaks of him as a “gay, childlike, devout, solid character—a man neither to be despised nor patronized, but left standing on his own basis as a singular product, and legible symbol, and clear mirror of the time and country where he lived.”
He died on the 25th of January, 1576, at the age of eighty-two, in full mental vigor. He was busy writing verses and tales almost to the last days of his life. His grave is still shown in the churchyard of St. John’s, Nuremberg.
Jacob Boehmen, or Boehme, was born at the village of Altseidenberg, near Gorlitz, in Prussian Silesia, about a year before the death of Hans Sachs. A shoemaker for the greater part of his life, Boehmen devoted the powers of a remarkable mind to philosophical and religious speculation, and produced works which, notwithstanding their mystical and well-nigh unintelligible character, are declared by some of the best authorities in Germany and England to have laid the foundation of metaphysics and philosophy. It is impossible to give a true idea of the writings of this extraordinary man except by a complete review of his philosophy and its influence on German philosophical writers. The most contradictory opinions have been expressed in regard to the value of his productions. By some critics he is set down as a rhapsodist who wrote nothing but mystical jargon, and by others as a profound philosopher whose thoughts and dreams are full of inspiration. Mosheim,e.g., says: “It is impossible to find greater obscurity than there is in these pitiable writings, which exhibit an incongruous mixture of chemical terms, mystical jargon, and absurd visions.” On the other hand, it is curious to read the opinions expressed by our own King Charles I., who of all the Stuarts,not excepting his own father, James I., that “so learned and judicious a prince,” was most capable of being a judge in such matters. Charles is reported to have said of the writings of the shoemaker of Gorlitz: “Had they been the productions of a scholar and a man of learning, they would have been truly wonderful; but if, as he heard, they were the productions of a poor shoemaker, they furnished a proof that the Holy Ghost had still a habitation in the souls of men.”
Sir Isaac Newton was a student of Boehmen, whose dissertation on “The Three Principles” is said to have furnished hints to the philosopher which put him on the track of some of his great discoveries; and Blake, the half-mad, half-inspired poet, painter, and engraver, frequently spoke of him as a divinely inspired man. Before Blake’s day the writings of Boehmen had been translated by William Law, author of “The Serious Call,” and published by Ward & Co. in two quarto volumes (1762-84). Law’s writings had immense influence over the minds of John and Charles Wesley, and their followers, the Methodists. Law, who was no mean judge of the worth of Boehmen’s writings, held them in high esteem.
But of more value than these opinions is the estimate formed by philosophers themselves as to the works of this great mystic. Spinoza frequently studied them, and acknowledged their influence on his own mind. Schelling, the idealist philosopher, bears testimony to Boehmen’s great merits as a thinker. Hegel speaks of him as the “Teutonic philosopher,“ and adds, ”In reality, through him, for the first time, did philosophy in Germany come forward with a characteristic stamp.” S. T. Coleridge in his “Literary Remains”[93]says: “I have often thought of writing a book to be entitled ‘A Vindication of Great Men Unjustly Branded,’ and at such times the names prominent to my mind’s eye have been Giordano Bruno, Jacob Boehmen, Benedict Spinoza, and Emanuel Swedenborg.” In the library of Manchester New College, London, is a copy of the works of Spinoza with marginal notes written by Coleridge,[94]and among them is the following note to Epistle xxxvi.: “The truth is, Spinoza, in common with all metaphysicians before him (Boehme perhaps excepted), began at the wrong end,” etc., etc. Coleridge frequently spoke of Boehmen in the warmest terms of admiration.
At a very early age Jacob Boehmen showed a disposition to pious meditation and fancied himself inspired. He was poorly educated as a youth, and nearly all his knowledge was self-acquired. His first work was published when he was thirty-seven years of age, and was entitled “Aurora,” orthe morning dawn. He was severely attacked by the religious leaders of his day, but the court at Dresden patronized and protected him. His death took place November 27th, 1624. His works have been frequently published in Germany, Holland, and England, where they are much more warmly appreciated now than they were in his own lifetime.
If it be characteristic of Germany that one of her illustrious shoemakers should be apoetand another aphilosopher, it is no less characteristic of Italy and Holland that several followers of the gentle craft in these countries should have distinguished themselves aspainters. We take three examples from the sixteenth and seventeenth centuries.
Gabriel Cappellini of Ferrara in Italy was more generally known by the appellationIl Caligarino, or thelittle shoemaker, a name derived from his original occupation. He is said to have been led to throw down the awl and take to the brush in consequence of a compliment paid to him one day by one of the great family of painters called Dossi, who told the shoemaker that a pair of shoes he had just made were so elegant that they looked as if they had been painted. He became a scholar of Dossi, and made a fair name as an artist in the sixteenth century. He is praised by Barotti for “the boldness of his design and the sobriety of his color.” Several of his paintings may now be seen in the city of Ferrara, the best of which is in the Church of St. Giovannino. This is an altar-piece representing the Virgin and Child with infant saints attending upon them. In the Church of St. Francesco is apainting of SS. John and James. There is also an altar-piece ascribed to him in the Church of St. Alesandro at Bergamo, representing the Last Supper. A small painting of the same subject is in the possession of Count Carrara.[95]
Francesco Brizzio (or Briccio) was the most eminent of the three painters we have to name who began life as shoemakers. He was born at Bologna in 1574. Up to the age of twenty he worked as a shoemaker, and then, being free to follow his bent, became at first a pupil of Passerotti, who taught him design, afterward of Agostini, who initiated him in the engraver’s art, and finally of Lodovico Caracci, under whom he became so proficient that “by some he has been pronounced the most eminent disciple of Caracci;” and it has been affirmed of this son of Crispin that of all Caracci’s pupils except Domenichino he was gifted with the most universal genius. In perspective, landscape, architecture, and figures, a competent critic, Andrea Sacchi, the famous Roman artist, says, “Brizzio surpassed all his rivals.” Guido speaks highly of the beauty of his cherubs. His extant paintings are an altar-piece entitled “The Coronation of the Virgin,” which is very rich in coloring, and the “Table of Cebes,” a grand painting executed for the Angellili family. Numerous engravings of his are known to connoisseurs, and highly prized as the work of an artist “who often approaches Guido.” “His pictures were not only admired for the truth of the perspective and the beauty of his coloring, but also for the grandeur of his ideas, the majestic style of the architecture, the elegance of the ornaments, and the noble taste of the landscapes which he introduced to set off his buildings.” Brizzio died in 1623 at the age of forty-nine.[96]
Ludolph de Jong, was the son of a shoemaker at Oberschic, a village near Rotterdam, and was born in the year 1616. His father intended to bring his son up to his own humble trade, but having been treated with great severity, Ludolph ran away from home and bade good-by to the cobbler’s stall, and became soon afterward a pupil of Sacht Coen. After two years spent with this master, he also studied under Palamedes at Delft and Baylaert at Utrecht. Seven years of his life were spent in France, where he gained renown as a portrait-painter, in which branch of art he showed his best hand. From France he returned to Holland and settled at Rotterdam, where his skill and fame gained him much patronage and a handsome fortune. His best work is at Rotterdam in theSalle des Princes, and consists of portraits of officers belonging to the Company of Burghers.
De Jong the younger, the clever etcher of battle-scenes, who signs himself IMDI (Jan Martss de Jong), is generally thought to be the son of the well-known painter.[97]
Before leaving the continent of Europe to come to Great Britain for examples, we may here mention one or two instances in which boys who have been brought up amid the humble surroundings of the shoemaker’s home have become illustrious in the field of literature, or science, or theology.
Pope John XXII.(1316-1334), whose popedom was distinguished by the existence of ananti-pope, was the son of a shoemaker living at Cahors in France.
Jean Baptiste Rousseau(1670-1741), the French poet, author of “Le Cafè,“ ”Jason,“ ”Adonais“, ”Le Flatteur,“ etc., was the son of a well-to-do shoemaker in Paris. The poet was always rather ashamed of his origin, and on one occasion treated his father in the most heartless manner because he stepped forward at the conclusion of the first performance of a play to offer his warm congratulations to his clever and popular son. “I know you not,” said the proud poet, wavinghis father off. The poor fellow retired in bitter grief and uncontrollable anger.
Johan Joachim Wincklemann, the eminent art-critic and writer, was the son of a humble member of the craft, who lived at Stendal in Prussia. His father gave him as good an education as lay within his reach, and was rewarded by the progress his son made in the study of languages. From the position of teacher of languages in the College of Seehausen he passed on to that of librarian to Count Bunan, and finally to the curatorship of the Vatican Museum at Rome, where he published his famous works, “Ancient Statues,” “Taste of the Greek Artists,” “History of Art,“ and ”Antique Monuments.” He died by the hand of an assassin at Trieste, 1768, aged fifty-two.
Hans Christian Andersenwas born in 1805, at Adense in Denmark, where his father worked as a shoemaker. While a mere boy he went to Copenhagen in the hope of getting his living as a singer and writer of plays, and eventually became known as the writer of incomparable fairy tales, the joy and wonder of children, young and old, all over the world.
The name of Dr. Isaac Watts, the hymnist, has sometimes been set down in this category, on the authority of a line in Dr. Johnson’s “Lives of the Poets.“ But Johnson speaks only of ”common report,” making the father of Isaac Watts a shoemaker. Johnson says he “kept a boarding-school for young gentlemen.” He may have done so and followed the gentle craft as well; there is no knowing to what occupation the shoemaker may aspire!
If we go far enough back, we may find a very striking example of ability displayed by a shoemaker’s son in military affairs.Iphicrates(4th cent.b.c.), one of the most capable and trusted Athenian generals, rose from this humble position to the highest offices of command and trust in the armies of Greece. His reforms in the arms, dress, and tactics of the soldiers, formed an “epoch in the Grecian art of war.” He distinguished himself in battles fought against the Thracians and Spartans, and in the service of the King of Persia in his Egyptian campaign.
Coming now to Great Britain, we are able to select from the records of history and biography illustrations for our purpose which represent pretty nearly all the varieties of English life. Practical philanthropy all men will allow to be one of the most prominent and honorable features of the national character, and to this shoemakers have contributed a good share. Ourreaders will remember the good work done by Drs. Carey and Morrison, the pioneer missionaries to India and China, and noble old John Pounds, one of the founders of ragged schools in this country. Two examples, in a different field, may be given here. One can easily understand how shoemaking would pay better before the invention of machinery than it does now, yet it appears strange to us to read of men making anything like a fortune by so humble a craft. So it was, however, after a certain modest fashion; and shoemakers, like men whose fortune has been made on a larger scale, have shown themselves veritable philanthropists in the use they have made of their money. The two instances we refer to are wide apart as to time, but closely related as regards the benevolent spirit they exhibit. Holinshed has very properly thought it worth his while to chronicle the good deed of a benevolent old shoemaker who lived in Westminster in the reign of Edward VI. This true son and follower of Crispin bore the name ofRichard Castell, but was still better known, in his own day, by the sobriquet,Ye Cocke of Westminster, not only “because he was so famous with the faculty of his hands,” but on account of his early rising; for every morning, all the year round, saw him sitting down to his work “at four of the clock.” His skill and diligence in the craft brought him in a considerable sum of money, which he invested in lands and tenements in the neighborhood of Westminster, yielding a yearly rental of £42—not at all a poor living for a retired shoemaker three hundred years ago. It appears that Castell greatly admired the generosity of his monarch, Edward VI., who had recently endowed Christ’s Hospital, and the shoemaker having no family to whom he could bequeath his property, and being blessed, moreover, with a wife as generously disposed as himself, resolved to leave his property to the endowment fund of this public charity. It is much more than probable that the fame of the kingly founder of the hospital has totally eclipsed that of his humble subject, and for this reason it seems right for us to find a place in our list of illustrious shoemakers for a worthy man whose industry and benevolence are bearing good fruit to this day, and who once, it may be, was not a little proud of the honorable nickname ofYe Cocke of Westminster.[98]
It would be hard to find a name more worthy of being enrolled in our list than that of the public-spirited and courageous shoemaker of Hampton-Wick in Surrey namedTimothy Bennett,[99]who, early in the last century, undertook, at his own cost, to rescue a right of road from loss to the public. This road ran from Hampton-Wick to Kingston-upon-Thames through the well-known Bushy Park, belonging to the Crown. Bennett was grieved to see the right of way infringed by the Crown authorities, and to observe the consequent inconvenience to thousands of his neighbors. He determined, therefore, to go to law about the matter, and, if possible, put a stop to the high-handed and unjust proceedings of the “Ranger of the Park.” He went to a lawyer and inquired as to the probable chances of success in his project, and as to the cost, saying, “I haveseven hundred poundswhich I would be willing to bestow upon this attempt. It is all I have, and has been saved through a long course of honest industry.” Satisfied on both points, he resolved to carry out his plan. Lord Halifax was then Ranger of Bushy Park, and having heard of Bennett’s intentions, sent for him. “Who are you, sir,” demanded my lord, “that have the assurance to meddle in this affair?“ ”My name, my lord, is Timothy Bennett, shoemaker, of Hampton-Wick. I remember, an’t please your Lordship, when I was a young man, of seeing, while sitting at my work, the people cheerfully pass by to Kensington market; but now, my lord, they are forced to go round about, through a hot sandy road, ready to faint beneath their burdens, and I am unwilling“ (using a phrase he was very fond of) ”to leave the world worse than I found it. This, my lord, I humbly represent, is the reason of my conduct.“ ”Be gone! You are an impertinent fellow!” said the Ranger of Bushy Park. After thinking the matter over in a calmer mood, Lord Halifax saw the equity of the shoemaker’s claim, and the certainty of his own failure to justify his conduct, and gave up his opposition. The road was opened, and remains open to this day, and is used not only by those who pass on business between Hampton and Kingston, but by thousands of pleasure-seekers from thebusy and smoke-laden metropolis, who run down by rail in the spring and summer to enjoy the sight of one of the finest avenues of chestnut-trees in the world, or to breathe the sweet country air, and rest beneath the refreshing shade of the trees of the park. The good people who make constant use of the road, which the worthy shoemaker has secured to them and their descendants forever, can hardly be ignorant of the story ofLord Halifax the Noblemannonsuited byTimothy Bennett the Shoemaker; yet the stranger who goes down to the Park in May to see