"A prelate is mixed up with it," the monks whisper: "one of the late Pope"s family. It will not be investigated."
But these crimes of pa.s.sion seem to me comprehensible and excusable, compared with the spirit of levity and mockery which pervades all cla.s.ses. In such acts of revenge you see human nature in ruins; yet in the ruins you can trace something of the ancient dignity. But in this jesting, scornful spirit, which mocks at sacredness in the service of G.o.d, at virtue in woman, and at truth and honour in men, all traces of G.o.d"s image seem crushed and trodden into shapeless, incoherent dust.
From such thoughts I often take refuge in the Campagna, and feel a refreshment in its desolate s.p.a.ces, its solitary wastes, its traces of material ruin.
The ruins of empires and of imperial edifices do not depress me. The immortality of the race and of the soul rises grandly in contrast. In the Campagna we see the ruins of Imperial Rome; but in Rome we see the ruin of our race and nature. And what shall console us for that, when the presence of all that Christians most venerate is powerless to arrest it?
Were it not for some memories of a home at Eisenach, on which I dare not dwell too much, it seems at times as if the very thought of purity and truth would fade from my heart.
ROME, _August_.
Brother Martin, during the intervals of the business of his Order, which is slowly winding its way among the intricacies of the Roman courts, is turning his attention to the study of Hebrew, under the Rabbi Elias Levita.
I study also with the Rabbi, and have had the great benefit, moreover, of hearing lectures from the Byzantine Greek professor, Argyropylos.
Two altogether new worlds seem to open to me through these men,--one in the far distances of time, and the other in those of s.p.a.ce.
The Rabbi, one of the race which is a by-word and a scorn among us from boyhood, to my surprise seems to glory in his nation and his pedigree, with a pride which looks down on the antiquity of our n.o.blest lineages as mushrooms of a day. I had no conception that underneath the misery and the obsequious demeanour of the Jews such lofty feelings existed.
And, yet, what wonder is it! Before Rome was built, Jerusalem was a sacred and royal city; and now that the empire and the people of Rome have pa.s.sed for centuries, this nation, fallen before their prime, still exists to witness their fall.
I went once to the door of their synagogue, in the Ghetto. There were no shrines in it, no altars, no visible symbols of sacred things, except the roll of the Law, which was reverently taken out of a sacred treasury and read aloud. Yet there seemed something sublime in this symbolizing of the presence of G.o.d only by a voice reading the words which, ages ago, He spoke to their prophets in the Holy Land.
"Why have you no altar?" I asked once of one of the Rabbis.
"Our altar can only be raised when our temple is built," was the reply.
"Our temple can only rise in the city and on the hill of our G.o.d. But,"
he continued, in a low, bitter tone, "when our altar and temple are restored, it will not be to offer incense to the painted image of a Hebrew maiden."
I have thought of the words often since. But were they not blasphemy? I must not dare recall them.
But those Greeks! they are Christians, and yet not of our communion. As Argyropylos speaks, I understand for the first time that a Church exists in the East, as ancient as the Church of Western Europe, and as extensive, which acknowledges the Holy Trinity and the Creeds, but owns no allegiance to the Holy Father the Pope.
The world is much larger and older than Else or I thought at Eisenach.
May not G.o.d"s kingdom be much larger than some think at Rome?
In the presence of monuments which date back to days before Christianity, and of men who speak the language of Moses, and, with slight variations, the language of Homer, our Germany seems in its infancy indeed. Would to G.o.d it were in its infancy, and that a glorious youth and prime may succeed, when these old, decrepit nations are worn out and gone!
Yet Heaven forbid that I should call Rome decrepit--Rome on whose brow rests, not the perishable crown of earthly dominion, but the tiara of the kingdom of G.o.d.
_September._
The mission which brought Brother Martin hither is nearly accomplished.
We shall soon--we may at a day"s notice--leave Rome and return to Germany.
And what have we gained by our pilgrimage?
A store of indulgences beyond calculation. And knowledge; eyes opened to see good and evil. Enn.o.bling knowledge! glimpses into rich worlds of human life and thought, which humble the heart in expanding the mind.
Bitter knowledge! illusions dispelled, aspirations crushed. We have learned that the heart of Christendom is a moral plague-spot; that spiritual privileges and moral goodness have no kind of connection, because where the former are at the highest perfection, the latter is at the lowest point of degradation.
We have learned that on earth there is no place to which the heart can turn as a sanctuary, if by a sanctuary we mean not merely a refuge from the punishment of sin, but a place in which to grow holy.
In one sense, Rome may, indeed, be called the sanctuary of the world! It seems as if half the criminals in the world had found a refuge here.
When I think of Rome in future as a city of the living, I shall think of a.s.sa.s.sination, treachery, avarice, a spirit of universal mockery, which seems only the foam over an abyss of universal despair; mockery of all virtue, based on disbelief in all truth.
It is only as a city of the dead that my heart will revert to Rome as a holy place. She has indeed built, and built beautifully, the sepulchres of the prophets.
Those hidden catacombs, where the holy dead rest, far under the streets of the city,--too far for traffickers in sacred bones to disturb them,--among these the imagination can rest, like those beatified ones, in peace.
The spiritual life of Rome seems to be among her dead. Among the living all seems spiritual corruption and death.
May G.o.d and the saints have mercy on me if I say what is sinful. Does not the sc.u.m necessarily rise to the surface? Do not acts of violence and words of mockery necessarily make more noise in the world than prayers? How do I know how many humble hearts there are in those countless convents there, that secretly offer acceptable incense to G.o.d, and keep the perpetual lamp of devotion burning in the sight of G.o.d?
How do I know what deeper and better thoughts lie hidden under that veil of levity? Only I often feel that if G.o.d had not made me a believer through his word, by the voice of Brother Martin in the Black Forest, Rome might too easily have made me an infidel. And it is certainly true, that to be a Christian at Rome as well as elsewhere, (indeed, more than elsewhere) one must breast the tide, and must walk by faith, and not by sight.
But we have performed the pilgrimage. We have conscientiously visited all the shrines; we have recited as many as possible of the privileged acts of devotion, Paters and Aves, at the privileged shrines.
Great benefits _must_ result to us from these things.
But benefits of what kind? Moral? How can that be? When shall I efface from my memory the polluting words and works I have seen and heard at Rome? Spiritual? Scarcely; if by spiritual we are to understand a devout mind, joy in G.o.d, and nearness to him. When, since that night in the Black Forest, have I found prayer so difficult, doubts so overwhelming, the thoughts of G.o.d and heaven so dim, as at Rome?
The benefits, then, that we have received, must be ecclesiastical--those that the Church promises and dispenses. And what are these ecclesiastical benefits? Pardon? But is it not written that G.o.d gives this freely to those who believe on his Son? Peace? But is not that the legacy of the Saviour to all who love him?
What then? Indulgences. Indulgences from what? From the temporal consequences of sin? Too obviously not these. Do the ecclesiastical indulgences save men from disease, and sorrow, and death? Is it, then, from the eternal consequences of sin? Did not the Lamb of G.o.d, dying for us on the cross, bear our sins there, and blot them out? What then remains, which the indulgences can deliver from? Penance and purgatory.
What then are penance and purgatory? Has penance in itself no curative effect, that we can be healed of our sins by escaping as well as by performing it? Have purgatorial fires no purifying powers, that we can be purified as much by repeating a few words of devotion at certain altars as by centuries of agony in the flames?
All these questions rise before me from time to time, and I find no reply. If I mention them to my confessor, he says,--
"These are temptations of the Devil. You must not listen to them. They are vain and presumptuous questions. There are no keys on earth to open these doors."
Are there any keys on earth to _lock_ them again, when once they have been opened?
"You Germans," others of the Italian priests say, "take everything with such desperate seriousness. It is probably owing to your long winters and the heaviness of your northern climate, which must, no doubt, be very depressing to the spirits."
Holy Mary! and these Italians, if life is so light a matter to them, will not they also have one day to take death "with desperate seriousness," and judgment and eternity, although there will be no long winters, I suppose, and no heavy northern climate, to depress the spirits in that other world.
We are going back to Germany at last. Strangely has the world enlarged to me since we came here. We are accredited pilgrims; we have performed every prescribed duty, and availed ourselves of every proffered privilege. And yet it is not because of the regret of quitting the Holy City that our hearts are full of the gravest melancholy as we turn away from Rome.
When I compare the recollections of this Rome with those of a home at Eisenach, I am tempted in my heart to feel as if Germany, and not Rome, were the Holy Place, and our pilgrimage were beginning, instead of ending, as we turn our faces northward!
XI.
Eva"s Story.