LECTURE IX.
the tyrrhene sea.
215. We may now return to the points of necessary history, having our ideas fixed within accurate limits as to the meaning of the word Liberty; and as to the relation of the passions which separated the Guelph and Ghibelline to those of our own days.
The Lombard or Guelph league consisted, after the accession of Florence, essentially of the three great cities—Milan, Bologna, and Florence; the Imperial or Ghibelline league, of Verona, Pisa, and Siena. Venice and Genoa, both nominally Guelph, are in furious contention always for sea empire; while Pisa and Genoa are in contention, not so much for empire, as honour. Whether the trade of the East was to go up the Adriatic, or round by the Gulf of Genoa, was essentially a mercantile question; but whether, of the two ports in sight of each other, Pisa or Genoa was to be the Queen of the Tyrrhene Sea, was no less distinctly a personal one than which of two rival beauties shall preside at a tournament.
216. This personal rivalry, so far as it was separated from their commercial interests, was indeed mortal, but not malignant. The quarrel was to be decided to the death, but decided with honour; and each city had four observers permittedly resident in the other, to give account of all that was done there in naval invention and armament.
217. Observe, also, in the year 1251, when we quitted our history, we left Florence not only Guelph, as against the Imperial power (that is to say, the body of her knights who favoured the Pope and Italians, in dominion over those who favoured Manfred and the Germans), but we left her also definitely with her apron thrown over her shield; and the tradesmen and craftsmen in authority over the knight, whether German or Italian, Papal or Imperial.
That is in 1251. Now in these last two lectures I must try to mark the gist of the history of the next thirty years. The Thirty Years' War, this, of the Middle Ages, infinitely important to all ages; first observe, between Guelph and Ghibelline, ending in the humiliation of the Ghibelline; and, secondly, between Shield and Apron, or, if you like better, between Spear and Hammer, ending in the breaking of the Spear.
218. The first decision of battle, I say, is that between Guelph and Ghibelline, headed by two men of precisely opposite characters, Charles of Anjou and Manfred of Suabia. That I may be able to define the opposition of their characters intelligibly, I must first ask your attention to some points of general scholarship.
I said in my last lecture that, in this one, it would be needful for us to consider what piety was, if we happened not to know; or worse than that, it may be, not instinctively to feel. Such want of feeling is indeed not likely in you, being English-bred; yet as it is the modern cant to consider all such sentiment as useless, or even shameful, we shall be in several ways advantaged by some examination of its nature. Of all classical writers, Horace is the one with whom English gentlemen have on the average most sympathy; and I believe, therefore, we shall most simply and easily get at our point by examining the piety of Horace.
219. You are perhaps, for the moment, surprised, whatever might have been admitted of Æneas, to hear Horace spoken of as a pious person. But of course when your attention is turned to the matter you will recollect many lines in which the word 'pietas' occurs, of which you have only hitherto failed to allow the force because you supposed Horace did not mean what he said.
220. But Horace always and altogether means what he says. It is just because—whatever his faults may have been—he was not a hypocrite, that English gentlemen are so fond of him. "Here is a frank fellow, anyhow," they say, "and a witty one." Wise men know that he is also wise. True men know that he is also true. But pious men, for want of attention, do not always know that he is pious.
One great obstacle to your understanding of him is your having been forced to construct Latin verses, with introduction of the word 'Jupiter' always, at need, when you were at a loss for a dactyl. You always feel as if Horace only used it also when he wanted a dactyl.
221. Get quit of that notion wholly. All immortal writers speak out of their hearts. Horace spoke out of the abundance of his heart, and tells you precisely what he is, as frankly as Montaigne. Note then, first, how modest he is: "Ne parva Tyrrhenum per aequor, vela darem;—Operosa parvus, carmina fingo." Trust him in such words; he absolutely means them; knows thoroughly that he cannot sail the Tyrrhene Sea,—knows that he cannot float on the winds of Matinum,—can only murmur in the sunny hollows of it among the heath. But note, secondly, his pride: "Exegi monumentum ære perennius." He is not the least afraid to say that. He did it; knew he had done it; said he had done it; and feared no charge of arrogance.
222. Note thirdly, then, his piety, and accept his assured speech of it: "Dis pietas mea, et Musa, cordi est." He is perfectly certain of that also; serenely tells you so; and you had better believe him. Well for you, if you can believe him; for to believe him, you must understand him first; and I can tell you, you won't arrive at that understanding by looking out the word 'pietas' in your White-and-Riddle. If you do, you will find those tiresome contractions, Etym. Dub., stop your inquiry very briefly, as you go back; if you go forward, through the Italian pieta, you will arrive presently in another group of ideas, and end in misericordia, mercy, and pity. You must not depend on the form of the word; you must find out what it stands for in Horace's mind, and in Virgil's. More than race to the Roman; more than power to the statesman; yet helpless beside the grave, "Non, Torquate, genus, non te facundia, non te, Restituet pietas."
Nay, also what it stands for as an attribute, not only of men, but of gods; nor of those only as merciful, but also as avenging. Against Æneas himself, Dido invokes the waves of the Tyrrhene Sea, "si quid pia numina possunt." Be assured there is no getting at the matter by dictionary or context. To know what love means, you must love; to know what piety means, you must be pious.
223. Perhaps you dislike the word, now, from its vulgar use. You may have another if you choose, a metaphorical one,—close enough it seems to Christianity, and yet still absolutely distinct from it,—χριστός. Suppose, as you watch the white bloom of the olives of Val d'Arno and Val di Nievole, which modern piety and economy suppose were grown by God only to supply you with fine Lucca oil, you were to consider, instead, what answer you could make to the Socratic question, πόθεν ἄι τις τὸυτο τὸ χρίσμα λἀβοι.[1]
224. I spoke to you first of Horace's modesty. All piety begins in modesty. You must feel that you are a very little creature, and that you had better do as you are bid. You will then begin to think what you are bid to do, and who bids it. And you will find, unless you are very unhappy indeed, that there is always a quite clear notion of right and wrong in your minds, which you can either obey or disobey, at your pleasure. Obey it simply and resolutely; it will become clearer to you every day: and in obedience to it, you will find a sense of being in harmony with nature, and at peace with God, and all His creatures. You will not understand how the peace comes, nor even in what it consists. It is the peace that passes understanding;—it is just as visionary and imaginative as love is, and just as real, and just as necessary to the life of man. It is the only source of true cheerfulness, and of true common sense; and whether you believe the Bible, or don't,—or believe the Koran, or don't,—or believe the Vedas, or don't,—it will enable you to believe in God, and please Him, and be such a part of the εὐδοκία of the universe as your nature fits you to be, in His sight, faithful in awe to the powers that are above you, and gracious in regard to the creatures that are around.
225. I will take leave on this head to read one more piece of Carlyle, bearing much on present matters. "I hope also they will attack earnestly, and at length extinguish and eradicate, this idle habit of 'accounting for the moral sense,' as they phrase it. A most singular problem;—instead of bending every thought to have more, and ever more, of 'moral sense,' and therewith to irradiate your own poor soul, and all its work, into something of divineness, as the one thing needful to you in this world! A very futile problem that other, my friends; futile, idle, and far worse; leading to what moral ruin, you little dream of! The moral sense, thank God, is a thing you never will 'account for;' that, if you could think of it, is the perennial miracle of man; in all times, visibly connecting poor transitory man, here on this bewildered earth, with his Maker who is eternal in the heavens. By no greatest happiness principle, greatest nobleness principle, or any principle whatever, will you make that in the least clearer than it already is;—forbear, I say, or you may darken it away from you altogether! 'Two things,' says the memorable Kant, deepest and most logical of metaphysical thinkers, 'two things strike me dumb: the infinite starry heaven; and the sense of right and wrong in man.' Visible infinites, both; say nothing of them; don't try to 'account for them;' for you can say nothing wise."
226. Very briefly, I must touch one or two further relative conditions in this natural history of the soul. I have asked you to take the metaphorical, but distinct, word 'χρῖσμα,' rather than the direct but obscure one 'piety;' mainly because the Master of your religion chose the metaphorical epithet for the perpetual one of His own life and person.
But if you will spend a thoughtful hour or two in reading the scripture, which pious Greeks read, not indeed on daintily printed paper, but on daintily painted clay,—if you will examine, that is to say, the scriptures of the Athenian religion, on their Pan-Athenaic vases in their faithful days, you will find that the gift of the literal χρῖσμα, or anointing oil, to the victor in the kingly and visible contest of life, is signed always with the image of that spirit or goddess of the air who was the source of their invisible life. And let me, before quitting this part of my subject, give you one piece of what you will find useful counsel. If ever from the right apothecary, or μυροπώλης, you get any of that χρῖσμα,—don't be careful, when you set it by, of looking for dead dragons or dead dogs in it. But look out for the dead flies.
227. Again; remember, I only quote St. Paul as I quote Xenophon to you; but I expect you to get some good from both. As I want you to think what Xenophon means by 'μαντεία,' so I want you to consider also what St. Paul means by 'προφητεία.' He tells you to prove all things,—to hold fast what is good, and not to despise 'prophesyings.'
228. Now it is quite literally probable, that this world, having now for some five hundred years absolutely refused to do as it is plainly bid by every prophet that ever spoke in any nation, and having reduced itself therefore to Saul's condition, when he was answered neither by Urim nor by prophets, may be now, while you sit there, receiving necromantic answers from the witch of Endor. But with that possibility you have no concern. There is a prophetic power in your own hearts, known to the Greeks, known to the Jews, known to the Apostles, and knowable by you. If it is now silent to you, do not despise it by tranquillity under that privation; if it speaks to you, do not despise it by disobedience.
229. Now in this broad definition of Pietas, as reverence to sentimental law, you will find I am supported by all classical authority and use of this word. For the particular meaning of which I am next about to use the word Religion, there is no such general authority, nor can there be, for any limited or accurate meaning of it. The best authors use the word in various senses; and you must interpret each writer by his own context. I have myself continually used the term vaguely. I shall endeavour, henceforward, to use it under limitations which, willing always to accept, I shall only transgress by carelessness, or compliance with some particular use of the word by others. The power in the word, then, which I wish you now to notice, is in its employment with respect to doctrinal divisions. You do not say that one man is of one piety, and another of another; but you do, that one man is of one religion, and another of another.
230. The religion of any man is thus properly to be interpreted, as the feeling which binds him, irrationally, to the fulfilment of duties, or acceptance of beliefs, peculiar to a certain company of which he forms a member, as distinct from the rest of the world. 'Which binds him irrationally,' I say;—by a feeling, at all events, apart from reason, and often superior to it; such as that which brings back the bee to its hive, and the bird to her nest.
A man's religion is the form of mental rest, or dwelling-place, which, partly, his fathers have gained or built for him, and partly, by due reverence to former custom, he has built for himself; consisting of whatever imperfect knowledge may have been granted, up to that time, in the land of his birth, of the Divine character, presence, and dealings; modified by the circumstances of surrounding life.
It may be, that sudden accession of new knowledge may compel him to cast his former idols to the moles and to the bats. But it must be some very miraculous interposition indeed which can justify him in quitting the religion of his forefathers; and, assuredly, it must be an unwise interposition which provokes him to insult it.
231. On the other hand, the value of religious ceremonial, and the virtue of religious truth, consist in the meek fulfilment of the one as the fond habit of a family; and the meek acceptance of the other, as the narrow knowledge of a child. And both are destroyed at once, and the ceremonial or doctrinal prejudice becomes only an occasion of sin, if they make us either wise in our own conceit, or violent in our methods of proselytism. Of those who will compass sea and land to make one proselyte, it is too generally true that they are themselves the children of hell, and make their proselytes twofold more so.
232. And now I am able to state to you, in terms so accurately defined that you cannot misunderstand them, that we are about to study the results in Italy of the victory of an impious Christian over a pious Infidel, in a contest which, if indeed principalities of evil spirit are ever permitted to rule over the darkness of this world, was assuredly by them wholly provoked, and by them finally decided. The war was not actually ended until the battle of Tagliacozzo, fought in August, 1268; but you need not recollect that irregular date, or remember it only as three years after the great battle of Welcome, Benevento, which was the decisive one. Recollect, therefore, securely:
1250. The First Trades Revolt in Florence.
1260. Battle of the Arbia.
1265. Battle of Welcome.
Then between the battle of Welcome and of Tagliacozzo (which you might almost English in the real meaning of it as the battle of Hart's Death: 'cozzo' is a butt or thrust with the horn, and you may well think of the young Conradin as a wild hart or stag of the hills)—between those two battles, in 1266, comes the second and central revolt of the trades in Florence, of which I have to speak in next lecture.
233. The two German princes who perished in these two battles—Manfred of Tarentum, and his nephew and ward Conradin—are the natural son, and the legitimate grandson, of Frederick II.: they are also the last assertors of the infidel German power in South Italy against the Church; and in alliance with the Saracens; such alliance having been maintained faithfully ever since Frederick II.'s triumphal entry into Jerusalem, and coronation as its king. Not only a great number of Manfred's forts were commanded by Saracen governors, but he had them also appointed over civil tribunals. My own impression is that he found the Saracens more just and trustworthy than the Christians; but it is proper to remember the allegations of the Church against the whole Suabian family; namely, that Manfred had smothered his father Frederick under cushions at Ferentino; and that, of Frederick's sons, Conrad had poisoned Henry, and Manfred had poisoned Conrad. You will, however, I believe, find the Prince Manfred one of the purest representatives of northern chivalry. Against his nephew, educated in all knightly accomplishment by his mother, Elizabeth of Bavaria, nothing could be alleged by his enemies, even when resolved on his death, but the splendour of his spirit and the brightness of his youth.
234. Of the character of their enemy, Charles of Anjou, there will remain on your minds, after careful examination of his conduct, only the doubt whether I am justified in speaking of him as Christian against Infidel. But you will cease to doubt this when you have entirely entered into the conditions of this nascent Christianity of the thirteenth century. You will find that while men who desire to be virtuous receive it as the mother of virtues, men who desire to be criminal receive it as the forgiver of crimes; and that therefore, between Ghibelline or Infidel cruelty, and Guelph or Christian cruelty, there is always this difference,—that the Infidel cruelty is done in hot blood, and the Christian's in cold. I hope (in future lectures on the architecture of Pisa) to illustrate to you the opposition between the Ghibelline Conti, counts, and the Guelphic Visconti, viscounts, or "against counts," which issues, for one thing, in that, by all men blamed as too deliberate, death of the Count Ugolino della Gherardesca. The Count Ugolino was a traitor, who entirely deserved death; but another Count of Pisa, entirely faithful to the Ghibelline cause, was put to death by Charles of Anjou, not only in cold blood, but with resolute infliction of Ugolino's utmost grief;—not in the dungeon, but in the full light of day—his son being first put to death before his eyes. And among the pieces of heraldry most significant in the middle ages, the asp on the shield of the Guelphic viscounts is to be much remembered by you as a sign of this merciless cruelty of mistaken religion; mistaken, but not in the least hypocritical. It has perfect confidence in itself, and can answer with serenity for all its deeds. The serenity of heart never appears in the guilty Infidels; they die in despair or gloom, greatly satisfactory to adverse religious minds.
235. The French Pope, then, Urban of Troyes, had sent for Charles of Anjou; who would not have answered his call, even with all the strength of Anjou and Provence, had not Scylla of the Tyrrhene Sea been on his side. Pisa, with eighty galleys, (the Sicilian fleet added to her own,) watched and defended the coasts of Rome. An irresistible storm drove her fleet to shelter; and Charles, in a single ship, reached the mouth of the Tiber, and found lodgings at Rome in the convent of St. Paul. His wife meanwhile spent her dowry in increasing his land army, and led it across the Alps. How he had got his wife, and her dowry, we must hear in Villani's words, as nearly as I can give their force English, only, instead of the English word pilgrim, I shall use the Italian 'romeo,' for the sake both of all English Juliets, and that you may better understand the close of the sixth canto of the Paradise.
236. "Now the Count Raymond Berenger had for his inheritance all Provence on this side Rhone; and he was a wise and courteous signor, and of noble state, and virtuous; and in his time they did honourable things; and to his court came by custom all the gentlemen of Provence, and France, and Catalonia, for his courtesy and noble state; and there they made many cobbled verses, and Provençal songs of great sentences."
237. I must stop to tell you that 'cobbled' or 'coupled' verses mean rhymes, as opposed to the dull method of Latin verse; for we have now got an ear for jingle, and know that dove rhymes to love. Also, "songs of great sentences" mean didactic songs, containing much in little, (like the new didactic Christian painting,) of which an example (though of a later time) will give you a better idea than any description.
Non tant seulement d'équité,
Nous fait de Dieu sept choses croire:
C'est sa doulce nativité,
Son baptesme d'humilité,
Et sa mort, digne de mémoire:
Son descens en la chartre noire,
Et sa résurrection, voire;
S'ascencion d'auctorité,
La venuë judicatoire,
Ou ly bons seront mis en gloire,
Et ly mals en adversité."
238. "And while they were making these cobbled verses and harmonious creeds, there came a romeo to court, returning from the shrine of St. James." I must stop again just to say that he ought to have been called a pellegrino, not a romeo, for the three kinds of wanderers are,—Palmer, one who goes to the Holy Land; Pilgrim, one who goes to Spain; and Romeo, one who goes to Rome. Probably this romeo had been to both. "He stopped at Count Raymond's court, and was so wise and worthy (valoroso), and so won the Count's grace, that he made him his master and guide in all things. Who also, maintaining himself in honest and religious customs of life, in a little time, by his industry and good sense, doubled the Count's revenues three times over, maintaining always a great and honoured court. Now the Count had four daughters, and no son; and by the sense and provision of the good romeo—(I can do no better than translate 'procaccio' provision, but it is only a makeshift for the word derived from procax, meaning the general talent of prudent impudence, in getting forward; 'forwardness,' has a good deal of the true sense, only diluted;)—well, by the sense and—progressive faculty, shall we say?—of the good pilgrim, he first married the eldest daughter, by means of money, to the good King Louis of France, saying to the Count, 'Let me alone,—Lascia-mi-fare—and never mind the expense, for if you marry the first one well, I'll marry you all the others cheaper, for her relationship.'
239. "And so it fell out, sure enough; for incontinently the King of England (Henry III.), because he was the King of France's relation, took the next daughter, Eleanor, for very little money indeed; next, his natural brother, elect King of the Romans, took the third; and, the youngest still remaining unmarried,—says the good romeo, 'Now for this one, I will you to have a strong man for son-in-law, who shall be thy heir;'—and so he brought it to pass. For finding Charles, Count of Anjou, brother of the King Louis, he said to Raymond, 'Give her now to him, for his fate is to be the best man in the world,'—prophesying of him. And so it was done. And after all this it came to pass, by envy which ruins all good, that the barons of Provence became jealous of the good romeo, and accused him to the Count of having ill-guided his goods, and made Raymond demand account of them. Then the good romeo said, 'Count, I have served thee long, and have put thee from little state into mighty, and for this, by false counsel of thy people, thou art little grateful. I came into thy court a poor romeo; I have lived honestly on thy means; now, make to be given to me my little mule and my staff and my wallet, as I came, and I will make thee quit of all my service.' The Count would not he should go; but for nothing would he stay; and so he came, and so he departed, that no one ever knew whence he had come, nor whither he went. It was the thought of many that he was indeed a sacred spirit."
240. This pilgrim, you are to notice, is put by Dante in the orb of justice, as a just servant; the Emperor Justinian being the image of a just ruler. Justinian's law-making turned out well for England; but the good romeo's match-making ended ill for it; and for Rome, and Naples also. For Beatrice of Provence resolved to be a queen like her three sisters, and was the prompting spirit of Charles's expedition to Italy. She was crowned with him, Queen of Apulia and Sicily, on the day of the Epiphany, 1265; she and her husband bringing gifts that day of magical power enough; and Charles, as soon as the feast of coronation was over, set out to give battle to Manfred and his Saracens. "And this Charles," says Villani, "was wise, and of sane counsel; and of prowess in arms, and fierce, and much feared and redoubted by all the kings in the world;—magnanimous and of high purposes; fearless in the carrying forth of every great enterprise; firm in every adversity; a verifier of his every word; speaking little,—doing much; and scarcely ever laughed, and then but a little; sincere, and without flaw, as a religious and catholic person; stern in justice, and fierce in look; tall and nervous in person, olive coloured, and with a large nose, and well he appeared a royal majesty more than other men. Much he watched, and little he slept; and used to say that so much time as one slept, one lost; generous to his men-at-arms, but covetous to acquire land, signory, and coin, come how it would, to furnish his enterprises and wars: in courtiers, servants of pleasure, or jocular persons, he delighted never."
241. To this newly crowned and resolute king, riding south from Rome, Manfred, from his vale of Nocera under Mount St. Angelo, sends to offer conditions of peace. Jehu the son of Nimshi is not swifter of answer to Ahaziah's messenger than the fiery Christian king, in his 'What hast thou to do with peace?' Charles answers the messengers with his own lips: "Tell the Sultan of Nocera, this day I will put him in hell, or he shall put me in paradise."
242. Do not think it the speech of a hypocrite. Charles was as fully prepared for death that day as ever Scotch Covenanter fighting for his Holy League; and as sure that death would find him, if it found, only to glorify and bless. Balfour of Burley against Claverhouse is not more convinced in heart that he draws the sword of the Lord and of Gideon. But all the knightly pride of Claverhouse himself is knit together, in Charles, with fearless faith, and religious wrath. "This Saracen scum, led by a bastard German, —traitor to his creed, usurper among his race,—dares it look me, a Christian knight, a prince of the house of France, in the eyes? Tell the Sultan of Nocera, to-day I put him in hell, or he puts me in paradise."
They are not passionate words neither; any more than hypocritical ones. They are measured, resolute, and the fewest possible. He never wasted words, nor showed his mind, but when he meant it should be known.
243. The messenger returned, thus answered; and the French king rode on with his host. Manfred met him in the plain of Grandella, before Benevento. I have translated the name of the fortress 'Welcome.' It was altered, as you may remember, from Maleventum, for better omen; perhaps, originally, only μαλοεις;—a rock full of wild goats?—associating it thus with the meaning of Tagliacozzo.
244. Charles divided his army into four companies. The captain of his own was our English Guy de Montfort, on whom rested the power and the fate of his grandfather, the pursuer of the Waldensian shepherds among the rocks of the wild goats. The last, and it is said the goodliest, troop was of the exiled Guelphs of Florence, under Guido Guerra, whose name you already know. "These," said Manfred, as he watched them ride into their ranks, "cannot lose to-day." He meant that if he himself was the victor, he would restore these exiles to their city. The event of the battle was decided by the treachery of the Count of Caserta, Manfred's brother-in-law. At the end of the day only a few knights remained with him, whom he led in the last charge. As he helmed himself, the crest fell from his helmet. "Hoc est signum Dei," he said,—so accepting what he saw to be the purpose of the Ruler of all things; not claiming God as his friend, not asking anything of Him, as if His purpose could be changed; not fearing Him as an enemy; but accepting simply His sign that the appointed day of death was come. He rode into the battle armed like a nameless soldier, and lay unknown among the dead.
245. And in him died all Southern Italy. Never, after that day's treachery, did her nobles rise, or her people prosper.
Of the finding of the body of Manfred, and its casting forth, accursed, you may read, if you will, the story in Dante. I trace for you to-day rapidly only the acts of Charles after this victory, and its consummation, three years later, by the defeat of Conradin.
The town of Benevento had offered no resistance to Charles, but he gave it up to pillage, and massacred its inhabitants. The slaughter, indiscriminate, continued for eight days; the women and children were slain with the men, being of Saracen blood. Manfred's wife, Sybil of Epirus, his children, and all his barons, died, or were put to death, in the prisons of Provence. With the young Conrad, all the faithful Ghibelline knights of Pisa were put to death. The son of Frederick of Antioch, who drove the Guelphs from Florence, had his eyes torn out, and was hanged, he being the last child of the house of Suabia. Twenty-four of the barons of Calabria were executed at Gallipoli, and at Rome. Charles cut off the feet of those who had fought for Conrad; then—fearful lest they should be pitied—shut them into a house of wood, and burned them. His lieutenant in Sicily, William of the Standard, besieged the town of Augusta, which defended itself with some fortitude, but was betrayed, and all its inhabitants, (who must have been more than three thousand, for there were a thousand able to bear arms,) massacred in cold blood; the last of them searched for in their hiding-places, when the streets were empty, dragged to the sea-shore, then beheaded, and their bodies thrown into the sea. Throughout Calabria the Christian judges of Charles thus forgave his enemies. And the Mohammedan power and heresy ended in Italy, and she became secure in her Catholic creed.
246. Not altogether secure under French dominion. After fourteen years of misery, Sicily sang her angry vespers, and a Calabrian admiral burnt the fleet of Charles before his eyes, where Scylla rules her barking Salamis. But the French king died in prayerful peace, receiving the sacrament with these words of perfectly honest faith, as he reviewed his past life: "Lord God, as I truly believe that you are my Saviour, so I pray you to have mercy on my soul; and as I truly made the conquest of Sicily more to serve the Holy Church than for my own covetousness, so I pray you to pardon my sins."
247. You are to note the two clauses of this prayer. He prays absolute mercy, on account of his faith in Christ; but remission of purgatory, in proportion to the quantity of good work he has done, or meant to do, as against evil. You are so much wiser in these days, you think, not believing in purgatory; and so much more benevolent,—not massacring women and children. But we must not be too proud of not believing in purgatory, unless we are quite sure of our real desire to be purified: and as to our not massacring children, it is true that an English gentleman will not now himself willingly put a knife into the throat either of a child or a lamb; but he will kill any quantity of children by disease in order to increase his rents, as unconcernedly as he will eat any quantity of mutton. And as to absolute massacre, I do not suppose a child feels so much pain in being killed as a full-grown man, and its life is of less value to it. No pain either of body or thought through which you could put an infant, would be comparable to that of a good son, or a faithful lover, dying slowly of a painful wound at a distance from a family dependent upon him, or a mistress devoted to him. But the victories of Charles, and the massacres, taken in sum, would not give a muster-roll of more than twenty thousand dead; men, women, and children counted all together. On the plains of France, since I first began to speak to you on the subject of the arts of peace, at least five hundred thousand men, in the prime of Hfe, have been massacred by the folly of one Christian emperor, the insolence of another, and the mingling of mean rapacity with meaner vanity, which Christian nations now call 'patriotism.'
248. But that the Crusaders, (whether led by St. Louis or by his brother,) who habitually lived by robbery, and might be swiftly enraged to murder, were still too savage to conceive the spirit or the character of this Christ whose cross they wear, I have again and again alleged to you; not, I imagine, without question from many who have been accustomed to look to these earlier ages as authoritative in doctrine, if not in example. We alike err in supposing them more spiritual, or more dark, than our own. They had not yet attained to the knowledge which we have despised, nor dispersed from their faith the shadows with which we have again overclouded ours.
Their passions, tumultuous and merciless as the Tyrrhene Sea, raged indeed with the danger, but also with the uses, of naturally appointed storm; while ours, pacific in corruption, languish in vague maremma of misguided pools; and are pestilential most surely as they retire.
- ↑ Xen. Conviv., ii.