{Zeus estin ouranos, Zeus te gy Zeus toi panta}saith the Greek, and Lucan echoes him:'Jupiter est quod cunque vides quo cunque moveris.'
“Their vulgar were polytheists; and what are ours? We have not invented 'invocation of the saints.' Our sancti answers to their Daemones and Divi, and the heathen used to pray their Divi or deified mortal to intercede with the higher divinity; but the ruder minds among them, incapable of nice distinctions, worshipped those lesser gods they should have but invoked. And so do the mob of Christians in our day, following the heathen vulgar or by unbroken tradition. For in holy writ is no polytheism of any sort or kind.
“We have not invented so much as a form or variety of polytheism. The pagan vulgar worshipped all sorts of deified mortals, and each had his favourite, to whom he prayed ten times for once to the Omnipotent. Our vulgar worship canonized mortals, and each has his favourite, to whom he prays ten times for once to God. Call you that invention? Invention is confined to the East. Among the ancient vulgar only the mariners were monotheists; they worshipped Venus; called her 'Stella maris,' and 'Regina caelorum.' Among our vulgar only the mariners are monotheists; they worship the Virgin Mary, and call her the 'Star of the Sea,' and the 'Queen of Heaven.' Call you theirs a new religion? An old doubtlet with a new button. Our vulgar make images, and adore them, which is absurd; for adoration is the homage due from a creature to its creator; now here man is the creator; so the statues ought to worship him, and would, if they had brains enough to justify a rat in worshipping them. But even this abuse, though childish enough to be modern, is ancient. The pagan vulgar in these parts made their images, then knelt before them, adorned them with flowers, offered incense to them, lighted tapers before them, carried them in procession, and made pilgrimages to them just to the smallest tittle as we their imitators do.”
Jerome here broke in impatiently, and reminded him that the images the most revered in Christendom were made by no mortal hand, but had dropped from heaven.
“Ay,” cried Colonna, “such are the tutelary images of most great Italian towns. I have examined nineteen of them, and made drafts of them. If they came from the sky, our worst sculptors are our angels. But my mind is easy on that score. Ungainly statue or villainous daub fell never yet from heaven to smuggle the bread out of capable workmen's mouths. All this is Pagan, and arose thus. The Trojans had Oriental imaginations, and feigned that their Palladium, a wooden statue three cubits long, fell down from heaven. The Greeks took this fib home among the spoils of Troy, and soon it rained statues on all the Grecian cities, and their Latin apes. And one of these Palladia gave St. Paul trouble at Ephesus; 'twas a statue of Diana that fell down from Jupiter: credat qui credere possit.”
“What, would you cast your profane doubts on that picture of our blessed Lady, which scarce a century agone hung lustrous in the air over this very city, and was taken down by the Pope and bestowed in St. Peter's Church?”
“I have no profane doubts on the matter, Jerome. This is the story of Numa's shield, revived by theologians with an itch for fiction, but no talent that way; not being orientals. The 'ancile' or sacred shield of Numa hung lustrous in the air over this very city, till that pious prince took it down and hung it in the temple of Jupiter. Be just, swallow both stories or neither. The 'Bocca della Verita' passes for a statue of the Virgin, and convicted a woman of perjury the other day; it is in reality an image of the goddess Rhea, and the modern figment is one of its ancient traditions; swallow both or neither.
'Qui Bavium non odit amet tua carmina, Mavi.'
“But indeed we owe all our Palladiuncula, and all our speaking, nodding, winking, sweating, bleeding statues, to these poor abused heathens; the Athenian statues all sweated before the battle of Chaeronea, so did the Roman statues during Tully's consulship, viz., the statue of Victory at Capua, of Mars at Rome, and of Apollo outside the gates. The Palladium itself was brought to Italy by Aeneas, and after keeping quiet three centuries, made an observation in Vesta's Temple: a trivial one, I fear, since it hath not survived; Juno's statue at Veii assented with a nod to go to Rome. Antony's statue on Mount Alban bled from every vein in its marble before the fight of Actium. Others cured diseases: as that of Pelichus, derided by Lucian; for the wiser among the heathen believed in sweating marble, weeping wood, and bleeding brass—as I do. Of all our marks and dents made in stone by soft substances, this saint's knee, and that saint's finger, and t'other's head, the original is heathen. Thus the footprints of Hercules were shown on a rock in Scythia. Castor and Pollux fighting on white horses for Rome against the Latians, left the prints of their hoofs on a rock at Regillum. A temple was built to them on the spot, and the marks were to be seen in Tully's day. You may see, near Venice, a great stone cut nearly in half by St. George's sword. This he ne'er had done but for the old Roman who cut the whetstone in two with his razor.
'Qui Bavium non odit amet tua carmina, Mavi.'
“Kissing of images, and the Pope's toe, is Eastern Paganism. The Egyptians had it of the Assyrians, the Greeks of the Egyptians, the Romans of the Greeks, and we of the Romans, whose Pontifex Maximus had his toe kissed under the Empire. The Druids kissed the High Priest's toe a thousand years B.C. The Mussulmans, who, like you, profess to abhor Heathenism, kiss the stone of the Caaba: a Pagan practice.
“The Priests of Baal kissed their idols so.
“Tully tells us of a fair image of Hercules at Agrigentum, whose chin was worn by kissing. The lower parts of the statue we call Peter are Jupiter. The toe is sore worn, but not all by Christian mouths. The heathen vulgar laid their lips there first, for many a year, and ours have but followed them, as monkeys their masters. And that is why, down with the poor heathen!
Pereant qui ante nos nostra fecerint.
“Our infant baptism is Persian, with the font and the signing of the child's brow. Our throwing three handfuls of earth on the coffin, and saying dust to dust, is Egyptian.
“Our incense is Oriental, Roman, Pagan; and the early Fathers of the Church regarded it with superstitious horror, and died for refusing to handle it. Our Holy water is Pagan, and all its uses. See, here is a Pagan aspersorium. Could you tell it from one of ours? It stood in the same part of their temples, and was used in ordinary worship as ours, and in extraordinary purifications. They called it Aqua lustralis. Their vulgar, like ours, thought drops of it falling on the body would wash out sin; and their men of sense, like ours, smiled or sighed at such credulity. What saith Ovid of this folly, which hath outlived him?
'Ah nimium faciles, qui tristia crimina coedisFluminea tolli posse putetis aqua.'
Thou seest the heathen were not all fools. No more are we. Not all.”
Fra Colonna uttered all this with such volubility, that his hearers could not edge in a word of remonstrance; and not being interrupted in praising his favourites, he recovered his good humour, without any diminution of his volubility.
“We celebrate the miraculous Conception of the Virgin on the 2nd of February. The old Romans celebrated the Miraculous Conception of Juno on the 2nd of February. Our feast of All Saints is on the 2nd November. The Festum Dei Mortis was on the 2nd November. Our Candlemas is also an old Roman feast; neither the date nor the ceremony altered one tittle. The patrician ladies carried candles about the city that night as our signoras do now. At the gate of San Croce our courtesans keep a feast on the 20th August. Ask them why! The little noodles cannot tell you. On that very spot stood the Temple of Venus. Her building is gone; but her rite remains. Did we discover Purgatory? On the contrary, all we really know about it is from two treatises of Plato, the Gorgias and the Phaedo, and the sixth book of Virgil's Aeneid.
“I take it from a holier source: St. Gregory,” said Jerome sternly.
“Like enough,” replied Colonna drily. “But St. Gregory was not so nice; he took it from Virgil. Some souls, saith Gregory, are purged by fire, others by water, others by air.
“Says Virgil—
'Aliae panduntur inanes,Suspensae ad ventous, aliis sub gurgite vastoInfectum eluitur scelus, aut exuritur igni.'
But peradventure, you think Pope Gregory I lived before Virgil, and Virgil versified him.
“But the doctrine is Eastern, and as much older than Plato as Plato than Gregory. Our prayers for the dead came from Asia with Aeneas. Ovid tells, that when he prayed for the soul of Anchises, the custom was strange in Italy.
'Hunc morem Aeneas, pietatis idoneus auctorAttulit in terras, juste Latine, tuas.'
The 'Biblicae' Sortes,' which I have seen consulted on the altar, are a parody on the 'Sortes Virgilianae.' Our numerous altars in one church are heathen: the Jews, who are monotheists, have but one altar in a church. But the Pagans had many, being polytheists. In the temple of Pathian Venus were a hundred of them. 'Centum que Sabaeo thure calent arae.' Our altar's and our hundred lights around St. Peter's tomb are Pagan. 'Centum aras posuit vigilemque sacraverat ignem.' We invent nothing, not even numerically. Our very Devil is the god Pan, horns and hoofs and all; but blackened. For we cannot draw; we can but daub the figures of Antiquity with a little sorry paint or soot. Our Moses hath stolen the horns of Ammon; our Wolfgang the hook of Saturn; and Janus bore the keys of heaven before St. Peter. All our really old Italian bronzes of the Virgin and Child are Venuses and Cupids. So is the wooden statue, that stands hard by this house, of Pope Joan and the child she is said to have brought forth there in the middle of a procession. Idiots! are new-born children thirteen years old? And that boy is not a day younger. Cupid! Cupid! Cupid! And since you accuse me of credulity, know that to my mind that Papess is full as mythological, born of froth, and every way unreal, as the goddess who passes for her in the next street, or as the saints you call St. Baccho and St. Quirina: or St. Oracte, which is a dunce-like corruption of Mount Soracte, or St. Amphibolus, an English saint, which is a dunce-like corruption of the cloak worn by their St. Alban, Or as the Spanish saint, St. Viar: which words on his tombstone, written thus, 'S. Viar,' prove him no saint, but a good old nameless heathen, and 'praefectus Viarum,' or overseer of roads (would he were back to earth, and paganizing of our Christian roads!), or as our St. Veronica of Benasco, which Veronica is a dunce-like corruption of the 'Vera icon,' which this saint brought into the church. I wish it may not be as unreal as the donor, Or as the eleven thousand virgins of Cologne, who were but a couple.”
Clement interrupted him to inquire what he meant. “I have spoken with those have seen their bones.”
“What, of eleven thousand virgins all collected in one place and at one time? Do but bethink thee, Clement. Not one of the great Eastern cities of antiquity could collect eleven thousand Pagan virgins at one time, far less a puny Western city. Eleven thousand Christian virgins in a little, wee, Paynim city!
'Quod cunque ostendis mihi sic incredulus odi.'
The simple sooth is this. The martyrs were two: the Breton princess herself, falsely called British, and her maid, Onesimilla, which is a Greek name, Onesima, diminished. This some fool did mis-pronounce undecim mille, eleven thousand: loose tongue found credulous ears, and so one fool made many; eleven thousand of them, an' you will. And you charge me with credulity, Jerome? and bid me read the Lives of the Saints. Well, I have read them, and many a dear old Pagan acquaintance I found there. The best fictions in the book are Oriental, and are known to have been current in Persia and Arabia eight hundred years and more before the dates the Church assigns to them as facts. As for the true Western figments, they lack the Oriental plausibility. Think you I am credulous enough to believe that St. Ida joined a decapitated head to its body? that Cuthbert's carcass directed his bearers where to go, and where to stop; that a city was eaten up of rats to punish one Hatto for comparing the poor to mice; that angels have a little horn in their foreheads, and that this was seen and recorded at the time by St. Veronica of Benasco, who never existed, and hath left us this information and a miraculous handkercher? For my part, I think the holiest woman the world ere saw must have an existence ere she can have a handkercher or an eye to take unicorns for angels. Think you I believe that a brace of lions turned sextons and helped Anthony bury Paul of Thebes? that Patrick, a Scotch saint, stuck a goat's beard on all the descendants of one that offended him? that certain thieves, having stolen the convent ram, and denying it, St. Pol de Leon bade the ram bear witness, and straight the mutton bleated in the thief's belly? Would you have me give up the skilful figments of antiquity for such old wives' fables as these? The ancients lied about animals, too; but then they lied logically; we unreasonably. Do but compare Ephis and his lion, or, better still, Androcles and his lion, with Anthony and his two lions. Both the Pagan lions do what lions never did' but at the least they act in character. A lion with a bone in his throat, or a thorn in his foot, could not do better than be civil to a man. But Anthony's lions are asses in a lion's skin. What leonine motive could they have in turning sextons? A lion's business is to make corpses, not inter them.” He added, with a sigh, “Our lies are as inferior to the lies of the ancients as our statues, and for the same reason; we do not study nature as they did. We are imitatores, servum pecus. Believe you 'the lives of the saints;' that Paul the Theban was the first hermit, and Anthony the first Caenobite? Why, Pythagoras was an Eremite, and under ground for seven years; and his daughter was an abbess. Monks and hermits were in the East long before Moses, and neither old Greece nor Rome was ever without them. As for St. Francis and his snowballs, he did but mimic Diogenes, who, naked, embraced statues on which snow had fallen. The folly without the poetry. Ape of an ape—for Diogenes was but a mimic therein of the Brahmins and Indian gymnosophists. Natheless, the children of this Francis bid fair to pelt us out of the Church with their snowballs. Tell me now, Clement, what habit is lovelier than the vestments of our priests? Well, we owe them all to Numa Pompilius, except the girdle and the stole, which are judaical. As for the amice and the albe, they retain the very names they bore in Numa's day. The 'pelt' worn by the canons comes from primeval Paganism. 'Tis a relic of those rude times when the sacrificing priest wore the skins of the beasts with the fur outward. Strip off thy black gown, Jerome, thy girdle and cowl, for they come to us all three from the Pagan ladies. Let thy hair grow like Absolom's, Jerome! for the tonsure is as Pagan as the Muses.”
“Take care what thou sayest,” said Jerome sternly. “We know the very year in which the Church did first ordain it.”
“But not invent it, Jerome. The Brahmins wore it a few thousands years ere that. From them it came through the Assyrians to the priests of Isis in Egypt, and afterwards of Serapis at Athens. The late Pope (the saints be good to him) once told me the tonsure was forbidden by God to the Levites in the Pentateuch. If so, this was because of the Egyptian priests wearing it. I trust to his holiness. I am no biblical scholar. The Latin of thy namesake Jerome is a barrier I cannot overleap. 'Dixit ad me Dominus Dens. Dixi ad Dominum Deum.' No, thank you, holy Jerome; I can stand a good deal, but I cannot stand thy Latin. Nay; give me the New Testament! 'Tis not the Greek of Xenophon; but 'tis Greek. And there be heathen sayings in it too. For St. Paul was not so spiteful against them as thou. When the heathen said a good thing that suited his matter, by Jupiter he just took it, and mixed it to all eternity with the inspired text.”
“Come forth, Clement, come forth!” said Jerome, rising; “and thou, profane monk, know that but for the powerful house that upholds thee, thy accursed heresy should go no farther, for I would have thee burned at the stake.” And he strode out white with indignation.
Colonna's reception of this threat did credit to him as an enthusiast. He ran and hallooed joyfully after Jerome. “And that is Pagan. Burning of men's bodies for the opinions of their souls is a purely Pagan custom—as Pagan as incense, holy water, a hundred altars in one church, the tonsure, the cardinal's, or flamen's hat, the word Pope, the—”
Here Jerome slammed the door.
But ere they could get clear of the house a jalosy was flung open, and the Paynim monk came out head and shoulders, and overhung the street shouting,
“Affecti suppliciis Chrisitiani, genus hominumNovas superstitionis ac maleficae,'”
And having delivered this parting blow, he felt a great triumphant joy, and strode exultant to and fro; and not attending with his usual care to the fair way (for his room could only be threaded by little paths wriggling among the antiquities), tripped over the beak of an Egyptian stork, and rolled upon a regiment of Armenian gods, which he found tough in argument though small in stature.
“You will go no more to that heretical monk,” said Jerome to Clement.
Clement sighed. “Shall we leave him and not try to correct him? Make allowance for heat of discourse! he was nettled, His words are worse than his acts. Oh 'tis a pure and charitable soul.”
“So are all arch-heretics. Satan does not tempt them like other men. Rather he makes them more moral, to give their teaching weight. Fra Colonna cannot be corrected; his family is all-powerful in Rome, Pray we the saints he blasphemes to enlighten him, 'Twill not be the first time they have returned good for evil, Meantime thou art forbidden to consort with him, From this day go alone through the city! Confess and absolve sinners! exorcise demons! comfort the sick! terrify the impenitent! preach wherever men are gathered and occasion serves! and hold no converse with the Fra Colonna!”
Clement bowed his head.
Then the prior, at Jerome's request, had the young friar watched. And one day the spy returned with the news that Brother Clement had passed by the Fra Colonna's lodging, and had stopped a little while in the street, and then gone on, but with his hand to his eyes and slowly.
This report Jerome took to the prior. The prior asked his opinion, and also Anselm's, who was then taking leave of him on his return to Juliers.
Jerome. “Humph! He obeyed, but with regret, ay, with childish repining.”
Anselm, “He shed a natural tear at turning his back on a friend and a benefactor, But he obeyed.”
Now Anselm was one of your gentle irresistibles, He had at times a mild ascendant even over Jerome.
“Worthy Brother Anselm,” said Jerome, “Clement is weak to the very bone, He will disappoint thee, He will do nothing, great, either for the Church or for our holy order. Yet he is an orator, and hath drunken of the spirit of St. Dominic. Fly him, then, with a string.”
That same day it was announced to Clement that he was to go to England immediately with Brother Jerome.
Clement folded his hands on his breast, and bowed his head in calm submission.
A Catherine is not an unmixed good in a strange house. The governing power is strong in her. She has scarce crossed the threshold ere the utensils seem to brighten; the hearth to sweep itself; the windows to let in more light; and the soul of an enormous cricket to animate the dwelling-place. But this cricket is a Busy Body. And that is a tremendous character. It has no discrimination. It sets everything to rights, and everybody. Now many things are the better for being set to rights. But everything is not. Everything is the one thing that won't stand being set to rights; except in that calm and cool retreat, the grave.
Catherine altered the position of every chair and table in Margaret's house; and perhaps for the better.
But she must go farther, and upset the live furniture.
When Margaret's time was close at hand, Catherine treacherously invited the aid of Denys and Martin; and on the poor, simple-minded fellows asking her earnestly what service they could be, she told them they might make themselves comparatively useful by going for a little walk. So far so good. But she intimated further that should the promenade extend into the middle of next week all the better. This was not ingratiating. The subsequent conduct of the strong under the yoke of the weak might have propitiated a she-bear with three cubs, one sickly. They generally slipped out of the house at daybreak; and stole in like thieves at night; and if by any chance they were at home, they went about like cats on a wall tipped with broken glass, and wearing awe-struck visages, and a general air of subjugation and depression.
But all would not do. Their very presence was ill-timed; and jarred upon Catherine's nerves.
Did instinct whisper, a pair of depopulators had no business in a house with multipliers twain?
The breastplate is no armour against a female tongue; and Catherine ran infinite pins and needles of speech into them. In a word, when Margaret came down stairs, she found the kitchen swept of heroes.
Martin, old and stiff, had retreated no farther than the street, and with the honours of war: for he had carried off his baggage, a stool; and sat on it in the air.
Margaret saw he was out in the sun; but was not aware he was a fixture in that luminary. She asked for Denys. “Good, kind Denys; he will be right pleased to see me about again.”
Catherine, wiping a bowl with now superfluous vigour, told her Denys was gone to his friends in Burgundy. “And high time, Hasn't been anigh them this three years, by all accounts.”
“What, gone without bidding me farewell?” said Margaret, uplifting two tender eyes like full-blown violets.
Catherine reddened. For this new view of the matter set her conscience pricking her.
But she gave a little toss and said, “Oh, you were asleep at the time: and I would not have you wakened.”
“Poor Denys,” said Margaret, and the dew gathered visibly on the open violets.
Catherine saw out of the corner of her eye, and without taking a bit of open notice, slipped off and lavished hospitality and tenderness on the surviving depopulator.
It was sudden: and Martin old and stiff in more ways than one—
“No, thank you, dame. I have got used to out o' doors. And I love not changing and changing. I meddle wi' nobody here; and nobody meddles wi' me.”
“Oh, you nasty, cross old wretch!” screamed Catherine, passing in a moment from treacle to sharpest vinegar. And she flounced back into the house.
On calm reflection she had a little cry. Then she half reconciled herself to her conduct by vowing to be so kind, Margaret should never miss her plagues of soldiers. But feeling still a little uneasy, she dispersed all regrets by a process at once simple and sovereign.
She took and washed the child.
From head to foot she washed him in tepid water; and heroes, and their wrongs, became as dust in an ocean—of soap and water.
While this celestial ceremony proceeded, Margaret could not keep quiet. She hovered round the fortunate performer. She must have an apparent hand in it, if not a real. She put her finger into the water—to pave the way for her boy, I suppose; for she could not have deceived herself so far as to think Catherine would allow her to settle the temperature. During the ablution she kneeled down opposite the little Gerard, and prattled to him with amazing fluency; taking care, however, not to articulate like grown-up people; for, how could a cherub understand their ridiculous pronunciation?
“I wish you could wash out THAT,” said she, fixing her eyes on the little boy's hand.
“What?”
“What, have you not noticed? on his little finger.”
Granny looked, and there was a little brown mole,
“Eh, but this is wonderful!” she cried. “Nature, my lass, y'are strong; and meddlesome to boot. Hast noticed such a mark on some one else? Tell the truth, girl!”
“What, on him? Nay, mother, not I.”
“Well then he has; and on the very spot. And you never noticed that much. But, dear heart, I forgot; you han't known him from child to man as I have, I have had him hundreds o' times on my knees, the same as this, and washed him from top to toe in luke-warm water.” And she swelled with conscious superiority; and Margaret looked meekly up to her as a woman beyond competition.
Catherine looked down from her dizzy height and moralized. She differed from other busy-bodies in this, that she now and then reflected: not deeply; or of course I should take care not to print it.
“It is strange,” said she, “how things come round and about, Life is but a whirligig. Leastways, we poor women, our lives are all cut upon one pattern. Wasn't I for washing out my Gerard's mole in his young days? 'Oh, fie! here's a foul blot,' quo' I; and scrubbed away at it I did till I made the poor wight cry; so then I thought 'twas time to give over. And now says you to me, 'Mother,' says you, 'do try and wash you out o' my Gerard's finger,' says you. Think on't!”
“Wash it out?” cried Margaret; “I wouldn't for all the world, Why, it is the sweetest bit in his little darling body. I'll kiss it morn and night till he that owned it first comes back to us three, Oh, bless you, my jewel of gold and silver, for being marked like your own daddy, to comfort me.”
And she kissed little Gerard's little mole; but she could not stop there; she presently had him sprawling on her lap, and kissed his back all over again and again, and seemed to worry him as wolf a lamb; Catherine looking on and smiling. She had seen a good many of these savage onslaughts in her day.
And this little sketch indicates the tenor of Margaret's life for several months, One or two small things occurred to her during that time which must be told; but I reserve them, since one string will serve for many glass beads. But while her boy's father was passing through those fearful tempests of the soul, ending in the dead monastic calm, her life might fairly be summed in one great blissful word—Maternity.
You, who know what lies in that word, enlarge my little sketch, and see the young mother nursing and washing, and dressing and undressing, and crowing and gambolling with her first-born; then swifter than lightning dart your eye into Italy, and see the cold cloister; and the monks passing like ghosts, eyes down, hands meekly crossed over bosoms dead to earthly feelings.
One of these cowled ghosts is he, whose return, full of love, and youth, and joy, that radiant young mother awaits.
In the valley of Grindelwald the traveller has on one side the perpendicular Alps, all rock, ice, and everlasting snow, towering above the clouds, and piercing to the sky; on his other hand little every-day slopes, but green as emeralds, and studded with cows and pretty cots, and life; whereas those lofty neighbours stand leafless, lifeless, inhuman, sublime. Elsewhere sweet commonplaces of nature are apt to pass unnoticed; but, fronting the grim Alps, they soothe, and even gently strike, the mind by contrast with their tremendous opposites. Such, in their way, are the two halves of this story, rightly looked at; on the Italian side rugged adventure, strong passion, blasphemy, vice, penitence, pure ice, holy snow, soaring direct at heaven. On the Dutch side, all on a humble scale and womanish, but ever green. And as a pathway parts the ice towers of Grindelwald, aspiring to the sky, from its little sunny braes, so here is but a page between
“the Cloister and the Hearth.”
THE new pope favoured the Dominican order. The convent received a message from the Vatican, requiring a capable friar to teach at the University of Basle. Now Clement was the very monk for this: well versed in languages, and in his worldly days had attended the lectures of Guarini the younger. His visit to England was therefore postponed though not resigned; and meantime he was sent to Basle; but not being wanted there for three months, he was to preach on the road.
He passed out of the northern gate with his eyes lowered, and the whole man wrapped in pious contemplation.
Oh, if we could paint a mind and its story, what a walking fresco was this barefooted friar!
Hopeful, happy love, bereavement, despair, impiety, vice, suicide, remorse, religious despondency, penitence, death to the world, resignation.
And all in twelve short months.
And now the traveller was on foot again. But all was changed: no perilous adventures now. The very thieves and robbers bowed to the ground before him, and instead of robbing him, forced stolen money on him, and begged his prayers.
This journey therefore furnished few picturesque incidents. I have, however, some readers to think of, who care little for melodrama, and expect a quiet peep at what passes inside a man, To such students things undramatic are often vocal, denoting the progress of a mind.
The first Sunday of Clement's journey was marked by this. He prayed for the soul of Margaret. He had never done so before. Not that her eternal welfare was not dearer to him than anything on earth. It was his humility. The terrible impieties that burst from him on the news of her death horrified my well-disposed readers; but not as on reflection they horrified him who had uttered them. For a long time during his novitiate he was oppressed with religious despair. He thought he must have committed that sin against the Holy Spirit which dooms the soul for ever, By degrees that dark cloud cleared away, Anselmo juvante; but deep self-abasement remained. He felt his own salvation insecure, and moreover thought it would be mocking Heaven, should he, the deeply stained, pray for a soul so innocent, comparatively, as Margaret's. So he used to coax good Anselm and another kindly monk to pray for her. They did not refuse, nor do it by halves. In general the good old monks (and there were good, bad, and indifferent in every convent) had a pure and tender affection for their younger brethren, which, in truth, was not of this world.
Clement then, having preached on Sunday morning in a small Italian town, and being mightily carried onward, was greatly encouraged; and that day a balmy sense of God's forgiveness and love descended on him. And he prayed for the welfare of Margaret's soul. And from that hour this became his daily habit, and the one purified tie, that by memory connected his heart with earth.
For his family were to him as if they had never been.
The Church would not share with earth. Nor could even the Church cure the great love without annihilating the smaller ones.
During most of this journey Clement rarely felt any spring of life within him, but when he was in the pulpit. The other exceptions were, when he happened to relieve some fellow-creature.
A young man was tarantula bitten, or perhaps, like many more, fancied it. Fancy or reality, he had been for two days without sleep, and in most extraordinary convulsions, leaping, twisting, and beating the walls. The village musicians had only excited him worse with their music. Exhaustion and death followed the disease, when it gained such a head. Clement passed by and learned what was the matter. He sent for a psaltery, and tried the patient with soothing melodies; but if the other tunes maddened him, Clement's seemed to crush him. He groaned and moaned under them, and grovelled on the floor. At last the friar observed that at intervals his lips kept going. He applied his ear, and found the patient was whispering a tune; and a very singular one, that had no existence. He learned this tune and played it. The patient's face brightened amazingly. He marched about the room on the light fantastic toe enjoying it; and when Clement's fingers ached nearly off with playing it, he had the satisfaction of seeing the young man sink complacently to sleep to this lullaby, the strange creation of his own mind; for it seems he was no musician, and never composed a tune before or after. This sleep saved his life. And Clement, after teaching the tune to another, in case it should be wanted again, went forward with his heart a little warmer. On another occasion he found a mob haling a decently dressed man along, who struggled and vociferated, but in a strange language. This person had walked into their town erect and sprightly, waving a mulberry branch over his head. Thereupon the natives first gazed stupidly, not believing their eyes, then pounced on him and dragged him before the podesta, Clement went with them; but on the way drew quietly near the prisoner and spoke to him in Italian; no answer. In French' German; Dutch; no assets. Then the man tried Clement in tolerable Latin, but with a sharpish accent. He said he was an Englishman, and oppressed with the heat of Italy, had taken a bough off the nearest tree, to save his head. “In my country anybody is welcome to what grows on the highway. Confound the fools; I am ready to pay for it. But here is all Italy up in arms about a twig and a handful of leaves.”
The pig-headed podesta would have sent the dogged islander to prison; but Clement mediated, and with some difficulty made the prisoner comprehend that silkworms, and by consequence mulberry leaves, were sacred, being under the wing of the Sovereign, and his source of income; and urged on the podesta that ignorance of his mulberry laws was natural in a distant country, where the very tree perhaps was unknown, The opinionative islander turned the still vibrating scale by pulling' out a long purse and repeating his original theory, that the whole question was mercantile. “Quid damni?” said he, “Dic; et cito solvam.” The podesta snuffed the gold: fined him a ducat for the duke; about the value of the whole tree; and pouched the coin.
The Englishman shook off his ire the moment he was liberated, and laughed heartily at the whole thing; but was very grateful to Clement.
“You are too good for this hole of a country, father,” said he, “Come to England! That is the only place in the world, I was an uneasy fool to leave it, and wander among mulberries and their idiots. I am a Kentish squire, and educated at Cambridge University. My name it is Rolfe, my place Betshanger, The man and the house are both at your service. Come over and stay till domesday. We sit down forty to dinner every day at Betshanger. One more or one less at the board will not be seen. You shall end your days with me and my heirs if you will, Come now! What an Englishman says he means.” And he gave him a great hearty grip of the hand to confirm it,
“I will visit thee some day, my son,” said Clement; “but not to weary thy hospitality.”
The Englishman then begged Clement to shrive him. “I know not what will become of my soul,” said he, “I live like a heathen since I left England.”
Clement consented gladly, and soon the islander was on his knees to him by the roadside, confessing the last month's sins.
Finding him so pious a son of the Church, Clement let him know he was really coming to England. He then asked him whether it was true that country was overrun with Lollards and Wickliffites.
The other coloured up a little. “There be black sheep in every land,” said he. Then after some reflection he said gravely, “Holy father, hear the truth about these heretics. None are better disposed towards Holy Church than we English. But we are ourselves, and by ourselves. We love our own ways, and above all, our own tongue. The Norman could conquer our bill-hooks, but not our tongues; and hard they tried it for many a long year by law and proclamation. Our good foreign priests utter God to plain English folk in Latin, or in some French or Italian lingo, like the bleating of a sheep. Then come the fox Wickliff and his crew, and read him out of his own book in plain English, that all men's hearts warm to. Who can withstand this? God forgive me, I believe the English would turn deaf ears to St, Peter himself, spoke he not to them in the tongue their mothers sowed in their ears and their hearts along with mothers' kisses.” He added hastily, “I say not this for myself; I am Cambridge bred; and good words come not amiss to me in Latin; but for the people in general. Clavis ad corda Anglorum est lingua materna.”
“My son,” said Clement, “blessed be the hour I met thee; for thy words are sober and wise. But alas! how shall I learn your English tongue? No book have I.”
“I would give you my book of hours, father. 'Tis in English and Latin, cheek by jowl. But then, what would become of my poor soul, wanting my 'hours' in a strange land? Stay, you are a holy man, and I am an honest one; let us make a bargain; you to pray for me every day for two months, and I to give you my book of hours. Here it is. What say you to that?” And his eyes sparkled, and he was all on fire with mercantility.
Clement smiled gently at this trait; and quietly detached a MS. from his girdle, and showed him that it was in Latin and Italian.
“See, my son,” said he, “Heaven hath foreseen our several needs, and given us the means to satisfy them: let us change books; and, my dear son, I will give thee my poor prayers and welcome, not sell them thee. I love not religious bargains.”
The islander was delighted. “So shall I learn the Italian tongue without risk to my eternal weal, Near is my purse, but nearer is my soul.”
He forced money on Clement. In vain the friar told him it was contrary to his vow to carry more of that than was barely necessary.
“Lay it out for the good of the Church and of my soul,” said the islander. “I ask you not to keep it, but take it you must and shall.” And he grasped Clement's hand warmly again; and Clement kissed him on the brow, and blessed him, and they went each his way.
About a mile from where they parted, Clement found two tired wayfarers lying in the deep shade of a great chestnut-tree, one of a thick grove the road skirted. Near the men was a little cart, and in it a printing-press, rude and clumsy as a vine-press, A jaded mule was harnessed to the cart.
And so Clement stood face to face with his old enemy.
And as he eyed it, and the honest, blue-eyed faces of the wearied craftsmen, he looked back as on a dream at the bitterness he had once felt towards this machine. He looked kindly down on them, and said softly—
“Sweynheim!”
The men started to their feet.
“Pannartz!”
They scuttled into the wood, and were seen no more.
Clement was amazed, and stood puzzling himself.
Presently a face peeped from behind a tree.
Clement addressed it, “What fear ye?”
A quavering voice replied—
“Say, rather, by what magic you, a stranger, can call us by our names! I never clapt eyes on you till now.”
“O, superstition! I know ye, as all good workmen are known—by your works. Come hither and I will tell ye.”
They advanced gingerly from different sides; each regulating his advance by the other's.
“My children,” said Clement, “I saw a Lactantius in Rome, printed by Sweynheim and Pannartz, disciples of Fust.”
“D'ye hear that, Pannartz? our work has gotten to Rome already.”
“By your blue eyes and flaxen hair I wist ye were Germans; and the printing-press spoke for itself. Who then should ye be but Fust's disciples, Pannartz and Sweynheim?”
The honest Germans were now astonished that they had suspected magic in so simple a matter.
“The good father hath his wits about him, that is all,” said Pannartz.
“Ay,” said Sweynheim, “and with those wits would he could tell us how to get this tired beast to the next town.”
“Yea,” said Sweynheim, “and where to find money to pay for his meat and ours when we get there.”
“I will try,” said Clement. “Free the mule of the cart, and of all harness but the bare halter.”
This was done, and the animal immediately lay down and rolled on his back in the dust like a kitten. Whilst he was thus employed, Clement assured them he would rise up a new mule.
“His Creator hath taught him this art to refresh himself, which the nobler horse knoweth not. Now, with regard to money, know that a worthy Englishman hath entrusted me with a certain sum to bestow in charity. To whom can I better give a stranger's money than to strangers? Take it, then, and be kind to some Englishman or other stranger in his need; and may all nations learn to love one another one day.”
The tears stood in the honest workmen's eyes. They took the money with heartfelt thanks.
“It is your nation we are bound to thank and bless, good father, if we but knew it.”
“My nation is the Church.”
Clement was then for bidding them farewell, but the honest fellows implored him to wait a little; they had no silver nor gold, but they had something they could give their benefactor, They took the press out of the cart, and while Clement fed the mule, they hustled about, now on the white hot road, now in the deep cool shade, now half in and half out, and presently printed a quarto sheet of eight pages, which was already set up. They had not type enough to print two sheets at a time. When, after the slower preliminaries, the printed sheet was pulled all in a moment, Clement was amazed in turn.
“What, are all these words really fast upon the paper?” said he. “Is it verily certain they will not go as swiftly as they came? And you took me for a magician! 'Tis 'Augustine de civitate Dei.' My sons, you carry here the very wings of knowledge. Oh, never abuse this great craft! Print no ill books! They would fly abroad countless as locusts, and lay waste men's souls.”
The workmen said they would sooner put their hands under the screw than so abuse their goodly craft.
And so they parted.
There is nothing but meeting and parting in this world.
At a town in Tuscany the holy friar had a sudden and strange recontre with the past. He fell in with one of those motley assemblages of patricians and plebeians, piety and profligacy, “a company of pilgrims;” a subject too well painted by others for me to go and daub.
They were in an immense barn belonging to the inn, Clement, dusty and wearied, and no lover of idle gossip, sat in a corner studying the Englishman's hours, and making them out as much by his own Dutch as by the Latin version.
Presently a servant brought a bucket half full of water, and put it down at his feet. A female servant followed with two towels. And then a woman came forward, and crossing herself, kneeled down without a word at the bucket-side, removed her sleeves entirely, and motioned to him to put his feet into the water. It was some lady of rank doing penance. She wore a mask scarce an inch broad, but effectual. Moreover, she handled the friar's feet more delicately than those do who are born to such offices.
These penances were not uncommon; and Clement, though he had little faith in this form of contrition, received the services of the incognita as a matter of course. But presently she sighed deeply, and with her heartfelt sigh and her head bent low over her menial office, she seemed so bowed with penitence, that he pitied her, and said calmly but gently, “Can I aught for your soul's weal, my daughter?”
She shook her head with a faint sob. “Nought, holy father, nought; only to hear the sin of her who is most unworthy to touch thy holy feet. 'Tis part of my penance to tell sinless men how vile I am.”
“Speak, my daughter.”
“Father,” said the lady, bending lower and lower, “these hands of mine look white, but they are stained with blood—the blood of the man I loved. Alas! you withdraw your foot. Ah me! What shall I do? All holy things shrink from me.”
“Culpa mea! culpa mea!” said Clement eagerly. “My daughter, it was an unworthy movement of earthly weakness, for which I shall do penance. Judge not the Church by her feebler servants, Not her foot, but her bosom, is offered to thee, repenting truly. Take courage, then, and purge thy conscience of its load.”
On this the lady, in a trembling whisper, and hurriedly, and cringing a little, as if she feared the Church would strike her bodily for what she had done, made this confession.
“He was a stranger, and base-born, but beautiful as Spring, and wise beyond his years. I loved him, I had not the prudence to conceal my love. Nobles courted me. I ne'er thought one of humble birth could reject me. I showed him my heart oh, shame of my sex! He drew back; yet he admired me; but innocently, He loved another; and he was constant. I resorted to a woman's wiles, They availed not. I borrowed the wickedness of men, and threatened his life, and to tell his true lover he died false to her, Ah! you shrink your foot trembles. Am I not a monster? Then he wept and prayed to me for mercy; then my good angel helped me; I bade him leave Rome. Gerard, Gerard, why did you not obey me? I thought he was gone. But two months after this I met him, Never shall I forget it. I was descending the Tiber in my galley, when he came up it with a gay company, and at his side a woman beautiful as an angel, but bold and bad. That woman claimed me aloud for her rival. Traitor and hypocrite, he had exposed me to her, and to all the loose tongues in Rome. In terror and revenge I hired-a bravo. When he was gone on his bloody errand, I wavered too late. The dagger I had hired struck, He never came back to his lodgings. He was dead. Alas! perhaps he was not so much to blame: none have ever cast his name in my teeth. His poor body is not found: or I should kiss its wounds; and slay myself upon it. All around his very name seems silent as the grave, to which this murderous hand hath sent him.” (Clement's eye was drawn by her movement. He recognized her shapely arm, and soft white hand.) “And oh! he was so young to die. A poor thoughtless boy, that had fallen a victim to that bad woman's arts, and she had made him tell her everything. Monster of cruelty, what penance can avail me? Oh, holy father, what shall I do?”
Clement's lips moved in prayer, but he was silent. He could not see his duty clear.
Then she took his feet and began to dry them. She rested his foot upon her soft arm, and pressed it with the towel so gently she seemed incapable of hurting a fly. Yet her lips had just told another story, and a true one.
While Clement was still praying for wisdom, a tear fell upon his foot. It decided him. “My daughter,” said he, “I myself have been a great sinner.”
“You, father?”
“I; quite as great a sinner as thou; though not in the same way. The devil has gins and snares, as well as traps. But penitence softened my impious heart, and then gratitude remoulded it. Therefore, seeing you penitent, I hope you can be grateful to Him, who has been more merciful to you than you have to your fellow-creature. Daughter, the Church sends you comfort.”
“Comfort to me? ah! never! unless it can raise my victim from the dead.”
“Take this crucifix in thy hand, fix thine eyes on it, and listen to me,” was all the reply.
“Yes, father; but let me thoroughly dry your feet first; 'tis ill sitting in wet feet; and you are the holiest man of all whose feet I have washed. I know it by your voice.”
“Woman, I am not. As for my feet, they can wait their turn. Obey thou me.
“Yes, father,” said the lady humbly. But with a woman's evasive pertinacity she wreathed one towel swiftly round the foot she was drying, and placed his other foot on the dry napkin; then obeyed his command.
And as she bowed over the crucifix, the low, solemn tones of the friar fell upon her ear, and his words soon made her whole body quiver with various emotion, in quick succession.
“My daughter, he you murdered—in intent—was one Gerard, a Hollander. He loved a creature, as men should love none but their Redeemer and His Church. Heaven chastised him. A letter came to Rome. She was dead.”
“Poor Gerard! Poor Margaret!” moaned the penitent.
Clement's voice faltered at this a moment. But soon, by a strong effort, he recovered all his calmness.
“His feeble nature yielded, body and soul, to the blow, He was stricken down with fever. He revived only to rebel against Heaven. He said, 'There is no God.'”
“Poor, poor Gerard!”
“Poor Gerard? thou feeble, foolish woman! Nay, wicked, impious Gerard. He plunged into vice, and soiled his eternal jewel: those you met him with were his daily companions; but know, rash creature, that the seeming woman you took to be his leman was but a boy, dressed in woman's habits to flout the others, a fair boy called Andrea. What that Andrea said to thee I know not; but be sure neither he, nor any layman, knows thy folly, This Gerard, rebel against Heaven, was no traitor to thee, unworthy.”
The lady moaned like one in bodily agony, and the crucifix began to tremble in her trembling hands.
“Courage!” said Clement. “Comfort is at hand.”
“From crime he fell into despair, and bent on destroying his soul, he stood one night by Tiber, resolved on suicide. He saw one watching him. It was a bravo.”
“Holy saints!”
“He begged the bravo to despatch him; he offered him all his money, to slay him body and soul. The bravo would not. Then this desperate sinner, not softened even by that refusal, flung himself into Tiber.”
“Ah!”
“And the assassin saved his life. Thou hadst chosen for the task Lodovico, husband of Teresa, whom this Gerard had saved at sea, her and her infant child.”
“He lives! he lives! he lives! I am faint.”
The friar took the crucifix from her hands, fearing it might fall, A shower of tears relieved her. The friar gave her time; then continued calmly, “Ay, he lives; thanks to thee and thy wickedness, guided to his eternal good by an almighty and all-merciful hand. Thou art his greatest earthly benefactor.”
“Where is he? where? where?”
“What is that to thee?”
“Only to see him alive. To beg him on my knees forgive me. I swear to you I will never presume again to—How could I? He knows all. Oh, shame! Father, does he know?”
“All.”
“Then never will I meet his eye; I should sink into the earth. But I would repair my crime. I would watch his life unseen. He shall rise in the world, whence I so nearly thrust him, poor soul; the Caesare, my family, are all-powerful in Rome; and I am near their head.”
“My daughter,” said Clement coldly, “he you call Gerard needs nothing man can do for him. Saved by a miracle from double death, he has left the world, and taken refuge from sin and folly in the bosom of the Church.”
“A priest?”
“A priest, and a friar.”
“A friar? Then you are not his confessor? Yet you know all. That gentle voice!”
She raised her head slowly, and peered at him through her mask.
The next moment she uttered a faint shriek, and lay with her brow upon his bare feet.