Curiosities of Christian History Part 23

THE MONKISH LITERATURE ABOUT THE SAINTS.

The early Christians had great difficulty in obtaining knowledge of the Scriptures, though it was the duty of the bishops and priests and deacons to read these as part of the service. And the want of printing was a great drawback to the circulation of every kind of book knowledge at the fireside. But the Lives of the Saints were the favourites, and the most keenly sought after from the sixth to the sixteenth century. Many of the biographies were written by some friend or pupil of the deceased person, and still remain most graphic pictures of the habits of the age. The ingenuity of the authors, when they lived long after their hero, was taxed in order to crowd into the narrative every incident which could sustain the craving for the marvellous and romantic, and these were the inventions of the composer. The Lives were written in the language of the people, and the supply seemed to be equal to the demand. They moulded the creed of all the common people, and the artists embodied them in endless forms in stained windows, mosaics, and pictures. So wonderful were the works usually recorded that they not only arrested the ear at once, but they became so blended and intermixed with history, that it is almost impossible to separate the fact from the fiction. Many of the details seem purposeless in their absurdity; while a few are well narrated and so probable that they were implicitly believed by all who enrolled themselves among the faithful.

THE SCRIPTORIUM IN THE MONASTERY OF ST. GALL.

The monastery of St. Gall, in Switzerland, which rose to be one of the chief religious houses in the Frankish Empire in 816-883, had a fine library and scriptorium, where the monks excelled in copying ma.n.u.scripts and illuminating them. The monks sat daily in perfect silence at writing-tables, copying the works of the Fathers and the Bible. They often wrote marginal notes, giving vent to their wants and desires of the moment. Each house had its peculiar style of penmans.h.i.+p. In the time of the Abbot Hartmut, about 870, there were three famous monks at St. Gall, called Notker the Stammerer, Ratpert, and Tutilo, and close friends.

Notker was said to be the most learned man of his time; and one day a presumptuous emperor's chaplain went up to him, saying, "Most learned sir, you know everything; pray tell us what G.o.d is doing now." Notker at once replied, "He is doing now what He is always doing, and what He will soon do to thee. He is exalting the humble and abasing the proud." A chronicler says that this chaplain, in departing in the Emperor's train, was thrown from his horse and disfigured for life. Notker was a great musician, and set the best hymns to music for use in all the Western Churches. Ratpert also composed sacred songs and a chronicle of the abbey. Tutilo was skilful as an orator, as well as carver and painter, and played on the flute. His delight was to travel from monastery to monastery, where he was always welcome; for he carved and painted and made gifts of his own fine workmans.h.i.+p. These three friends greatly enjoyed their time of meeting each night in the scriptorium, where they discoursed on Bible subjects.

One night they overheard the new abbot, who was greatly disliked, listening at the door, and they seized him and chastised him vigorously, to the great delight of the brethren. In revenge the abbot wilfully cut and spoiled the leaves of some valuable Greek works then in course of being copied by Notker.

BEAUTIFUL Ma.n.u.sCRIPTS OF MONKS.

The art of transcribing ma.n.u.scripts flourished in the monasteries till about a century before the discovery of printing. Gerbert, in his "History of the Black Forest," says that if there was nothing else, the beautiful writing of the tenth century, by means of which so many valuable monuments have been transmitted to us, ought to convince us that it was not a barbarous age. Books were then so beautifully painted and embellished with emblems and miniatures that the whole seemed to be the produce not of human but of angelic hands. The fervour of the abbots in that tenth century in employing writers to preserve valuable books by multiplying copies can never be sufficiently praised. Tangmar, in his Life of St.

Berward of Hildesheim, says that he established scriptoriums, not only in the monasteries, but in divers places, by means of which he collected a copious library of books, both of divines and philosophers. In fact, the art of writing never attained to such perfection as in the ninth and tenth centuries; and all antiquarians will admit that the form--more or less elegant--of characters in the ma.n.u.scripts of different ages places before our eyes the state of the sciences at that time, according as it was more or less flouris.h.i.+ng. The same parchment was sometimes twice or thrice written upon. The monks only followed the practice of the Romans in thus rewriting on the same parchment.

THE PENMANs.h.i.+P OF THE MONKS.

One of the departments of every monastery was the scriptorium or writing-office, where, during the dark ages, many precious books were copied and circulated, and no member was admitted except the heads of the house or on business. There were two cla.s.ses of monks in this department, called the _antiquarii_, who made copies of valuable old books, and the _librarii_, who copied new books and inferior ones. The books chiefly copied were the Scriptures, also missals or church services, works on theology, and the cla.s.sics. St. David, the patron saint of Wales, is said to have begun shortly before his death to transcribe the Gospel of St.

John in letters of gold with his own hand. In this constant practice sprang up the art of illumination, so vainly imitated by the artists of the present day, not from want of genius, but from want of something almost indescribable in the conception and execution--a tone and preservation of colour, and especially of gilding, which was essentially peculiar to the old monks, who must have possessed some secret both of combination and fixing of colours which has been lost with them. This elaborate illumination was devoted to religious books, psalms, missals, and prayer-books; in other works the first letters of chapters were beautifully illuminated, and other leading letters in a lesser degree.

Such were the peculiar labours of the scriptorium; and to encourage those who dedicated their time to it, a special benediction was attached to the office. We got our Bible and our cla.s.sics from them.

THE MONASTERIES AS MUSEUMS OF ART.

Kings and emperors often bequeathed their rarest treasures of gold and jewels to monasteries. The kings of France often left their crowns to the abbey of St. Denis. Monte Ca.s.sino had great store of presents from kings of chalices and patens, crowns and crosses, phials and vases, and precious ornaments of purest gold, and silks with gold and gems. When the Danes arrived at the abbey of Peterborough in 1070, they took away the golden crown in the church embellished with gems from the head of the crucifix, and the golden stool set with gems, and rare articles of gold and precious stones. In the monastery of Ripon were four gospels written on a purple ground in letters of gold, inclosed in a golden casket. The furniture for St. Ina's famous chapel in Glas...o...b..ry was of silver and gold of great value, the covers of the gospels were of gold, and the priests' vestments interwoven with gold and cunningly ornamented with precious stones. In the treasury of the abbey of the Isle Barbe, the horn of Roland was preserved; in the abbey of St. Denis the chessboard and men used by Charlemagne. In the abbey of Rheinau was a wooden cross nine inches high, cut out of a single piece, and showing in more than a hundred figures the chief pa.s.sages of our Saviour's life. In the abbey of St. Stephen, at Troyes, the Psalter of Count Henry, the founder, written in letters of gold, was still fresh after eight hundred years. In the treasury of Citeaux was the chair in which St. Bernard sat as a novice; and there were ancient breviaries of the monks, written in small letters, as pocket companions in their travels. At Treves the gospels, written in letters of gold covered with jewels, were the present of Princess Ada, sister of Charlemagne.

LEARNING AND EMBROIDERY OF THE NUNS.

The nuns who followed the Benedictine order often displayed learning as well as manual skill. Willibald says those of Britain and Germany excelled in the studies usual to men. They followed the example of the monks in transcribing books, and even in composing others. Those of the monastery of Eikers, in Belgium, were celebrated for their labours in reading and meditating, in writing and in painting. The abbesses Harlind and Renild, besides works of embroidery and weaving, were said to have written with their own hands the four gospels, the whole Psalter, and many other books of Scripture, which they ornamented with liquid gold, gems, and pearls.

Caesaria, abbess of Arles, and her nuns wrote out many Divine books during the time that was spent between psalmody and fasting, vigils and readings.

Heloise and her nuns proposed difficult questions on the sacred Scriptures to Abelard, and showed an acuteness and discernment little inferior to his own. Peter the Venerable, in his letter to Heloise, said it was sweet to prolong discourse with her, for her erudition was not less celebrated than her sanct.i.ty. So that there was always a succession of noted women from age to age, like Marcella, whose acuteness and learning were constantly extolled by St. Jerome in his letters.

THE MONKS AT MISSAL PAINTING.

The art of illumination was one of the great triumphs of the monks in the Middle Ages, though the same, or at least a kindred, art was practised in Egypt long before the Christian era. So early as the fourth century St.

Jerome complained of the ornamentation of enormous capital letters in books as an abuse. A copy of the New Testament was executed in the fourth century in letters of silver, with the initials in gold, and is still preserved in the royal library at Upsal under the t.i.tle of the "Codex Argenteus." In the seventh century enormous initial letters began to supersede the current practice of introducing miniatures in the ornamentation. The new style then consisted of interlaced fretwork or entwined branches of white and gold on a background of variegated colours.

Irish monasteries excelled the British about that age in this kind of work, and the Anglo-Saxon youths went to Ireland to obtain a mastery of the favourite styles. St. Dunstan was himself an expert illuminator. A fine specimen, called St. Cuthbert's Gospels, was executed by a bishop of Lindisfarne about 721, and is now in the Cottonian Library. The finest specimen of English illumination of the tenth century is the Duke of Devons.h.i.+re's "Benedictional," executed by the Bishop of Winchester in 984, where pictures of glorified confessors are on the first page. The initial letters became longer and longer, until their tails reached nearly the whole length of the page, and next they were carried round the three sides. The foliage, flowers, birds, animals, and miniatures in the background were carefully drawn. The printing-press was the death-knell of this elaborate style of decorating books; yet the earliest printed books had also s.p.a.ces for illumination. While it flourished, the great artists were vastly appreciated. It was a saintly work and a labour of love, and success in it was the highest ambition of the best men of the age.

A MONK GREAT IN MUSIC AND ILLUMINATING.

Roger De Warrene, nephew of the Earl of Surrey, became a monk in the abbey of St. Evroult, and lived there forty-six years, abounding in zeal and every good work. Though his person was handsome, he chose to disfigure it by a mean dress. A respectful modesty marked his whole demeanour; his voice was musical, and he had an agreeable mode of speech. His strength of body enabled him to undergo much toil, while he was at all times ready to sing psalms and hymns. He was gifted with pleasing manners, and was courteous towards his brother monks. He was abstemious himself, but generous to others; always alive for vigils, and incredibly modest. He did not plume himself with worldly ostentation on his n.o.ble birth, but obeyed the rules with unhesitating humility, and was always pleased to do the lowest offices required of the monks. For many years he was in the habit of cleaning the brethren's shoes, was.h.i.+ng their stockings, and cheerfully doing other services which would be irksome to stupid and conceited persons. He ornamented a book of the gospels with gold, silver, and precious stones, and procured several vestments and copes for the chanters, with carpets and curtains and other ornaments for the church. He got all he could from his brothers and relations as occasion offered, and what he wrested from their bodily gratifications he applied with joy to Divine offices for the good of their souls.

CHAPTER IX.

_PROSELYTISING MONKS AND PREACHERS._

A CAPTIVE NUN CONVERTING THE IBERIANS.

In the reign of the Christian Emperor Constantine, early in the fourth century, a Christian nun, called Nunia, was carried off captive by the Iberians, and was given as a slave to one of the natives. Her ascetic and devotional life soon attracted the notice of the Pagans, who became convinced that she had some magical power of life and death. A child was thought to be at the point of death, and was carried from place to place in search of a physician. Some one suggested the nun, who when challenged said she knew of no remedy but Christ, when all other help was wanting.

She prayed for the child, and it recovered. This made an extraordinary impression, and the miracle reached the ears of the Queen. The Queen fell sick, and was prayed for, and also recovered. The King hearing of this, wanted to send a rich present, but was told the Christian woman despised such earthly goods, and looked for her only reward in bringing people to join in wors.h.i.+pping the true G.o.d. Some time afterwards the King lost his way while hunting, and remembered this Christian woman's action, and made a vow that, if he were saved, he would join in this new wors.h.i.+p. Presently the sky cleared, and the King was able to find his way back. He then set about inquiring, and soon engaged teachers and preachers of the new doctrine. And this was the beginning of Christianity among the Iberians, who soon united with the Armenian Church.

A FOURTH-CENTURY MISSIONARY.

Near the end of the fourth century, a monk, Abraham, in Phoenicia, having recovered from a dangerous illness, felt impelled to prove his grat.i.tude to the Lord by exposing himself to great danger in publis.h.i.+ng the Gospel.

In the disguise of a merchant he betook himself with some companions to a village in Lebanon, where all were Pagans, under the pretext that they wished to purchase walnuts, for which the place was noted. They took sacks for the purpose. But when the people heard him singing spiritual songs with his friends in a hired house, they met in a rage, barricaded the house, and were on the point of murdering the inmates, though at last these were allowed to escape. Just at that moment the tax-gatherers came and made heavier demands than the people could meet, whereupon Abraham interceded, and raised among his friends a sum sufficient to buy out the excis.e.m.e.n, and became surety for them also. This conduct made at once a great impression on the villagers, who changed from violent hostility into great grat.i.tude and reverence. They requested their deliverer to undertake the office of their overseer or governor--an office then vacant. He agreed, on condition of their building a church, which they soon a.s.sented to. He then urged them to appoint a priest, and they begged him to act as such himself. He did so, and in three years he established a mission which was afterwards known as the tribe of Maronites, who became noted for their pure and simple way of life.

A LONG SERMON BY ST. PATRICK.

It is said that St. Patrick, who died 466, once went through the four gospels in one exposition to the Irish at a place called Finnablair, and he was three days and nights about it, without intermission, to the great delight of the hearers, who thought that only one day had pa.s.sed. St.

Bridget was present, but it was observed that she took a sleep and had a comfortable vision during its continuance.

HOW A MONK WARDED OFF THE LOCUSTS.

Severinus, a monk missionary, who laboured among the German races near the Danube, and who died in 482, was deemed the holiest man of his generation, and Providence was said to be visibly supporting his ministry. Once a great swarm of locusts settled on the country. Severinus was asked for his prayers, as a means of deliverance from the plague. After quoting Scripture and urging them to works of repentance, he said, "Let no one of you now go to his fields, thinking that by human care you can ward off the locusts." All were affected by this advice, and a.s.sembled in church, acknowledging with tears their sinful courses. Only one poor man, from anxiety about his land, while the rest were at church was absent all day, trying to drive away the locusts, and only in the evening found time to join the rest at church. But next morning he found his field devoured by the locusts, while the other fields had escaped. This occurrence made a great impression, which Severinus turned to account by teaching them how their duties towards G.o.d should take precedence of everything else. But he also added, "It is but reasonable that by your bounty this poor man should be maintained during the present year, seeing that by the punishment he has suffered he has given you a lesson of humility." Accordingly, they all contributed jointly to support the poor man for a year.

FIRST PLANTING OF THE CROSS IN ENGLAND.

There are two theories of historians as to the first foundation of the Anglican Church. Some say it began with the mission of St. Augustine; others say it was coeval with the Apostles. The latter party maintain that there were Christian Britons at Rome when St. Peter was there, and that the British kings and n.o.bles used to send their sons to be educated at that period in Rome. It is said that at the time of Peter's preaching there were about a hundred converts, Britons and others, who were in the habit of a.s.sembling at a certain house for prayer and wors.h.i.+p. This house belonged to a British lady, Claudia, and her husband, Pudens. One Eubulus was the father of Claudia. In this house, and entertained by Claudia and Pudens, lived St. Peter, by whom they had been converted to Christianity, and many of their friends and acquaintances. Few things are said to be clearer than that St. Peter, when in Rome, was the guest of this British lady Claudia. Claudia and Pudens had two daughters, Pudentiana and Praxedes, and their son Novatus. Nearly all these persons are mentioned by St. Paul, who must have known them well. The poet Martial corroborates this account in his fifty-third epigram. Therefore, as there were British Christians at Rome known to St. Peter and to St. Paul, it is highly probable that those converts increased in number, and that some of them found their way to their native place. Justin Martyr, in the early part of the second century, says that professors of Christianity had gone to every country; and Tertullian expressly mentions Britain as one of these countries. So does Eusebius in the fourth century. Moreover, Gregory and St. Augustine, in sending their mission to England at the end of the sixth century, recognise the fact of an already existing Church in Britain.

HOW POPE GREGORY CAME TO SEND MISSIONARIES TO ENGLAND.

Bede narrates the origin of the mission to Christianise England thus: One day, certain merchants having lately arrived at Rome, a quant.i.ty of goods was brought into the market for sale, and many people had resorted thither to buy; and among the rest Gregory the Great himself came, and saw, together with other merchandise, some boys exposed for sale--their bodies white, their faces handsome, and their hair very beautiful. And having looked at them, he asked, as they say, from what country or land they had been brought, and was told from the island of Britain, whose inhabitants were of such appearance. Again he asked whether the same islanders were Christians, or were still involved in Pagan errors; and was told that they were Pagans. Then fetching a deep sigh from the bottom of his heart, "Alas! the pity," said he, "that the author of darkness should possess men of so bright a countenance, and that persons conspicuous for so much grace of aspect should have minds void of inward grace." He therefore again asked what was the name of that nation. He was answered that they were Angles. "That is well," said he, "for they have angelic faces, and such men ought to be coheirs with the angels in heaven." He asked other things; and then repairing to the Bishop of the Roman and Apostolic See (for he himself had not yet been made Pontiff), he asked him to send into Britain some ministers of the Word, by whom they might be converted to Christ, declaring himself ready to undertake the work with the Lord's a.s.sistance, if only the Pope were pleased that he should do so; which thing he was not for a while able to perform, because, although the Pope was willing, yet the citizens of Rome would not allow him to withdraw so far from the city.

Afterwards, when he was himself made Pope, he achieved the work so long desired, sending other preachers indeed, but himself aiding by his exhortations and prayers that their preaching should bear fruit.

HOW ST. AUGUSTINE MADE IMPRESSION ON THE SAXON KING (A.D. 596).

When Gregory the Great, in 596, sent St. Augustine to convert the Anglo-Saxons, the saint, on landing in the Isle of Thanet, sent messengers to Ethelbert, the Saxon King, to say he was the bearer of joyful tidings.

The King, however, stipulated that their first interview should be in the open air, as he had a fear of charms and spells. So the King crossed the river Stour, and waited under an oak in the middle of the Isle of Thanet.

To make a deeper impression, Augustine came up from the sh.o.r.e in solemn procession, preceded by a verger carrying a large silver cross, and followed by one bearing aloft, on a board, a well-gilt picture of the Saviour. Then came the rest of the brethren and the choir chanting a solemn litany for the eternal welfare of the Saxon people. On their meeting, the saint could not speak Anglo-Saxon, and the King could not speak Latin, but the priests interpreted the conversation. The saint told of the Son of G.o.d having left His heavenly throne to come to the world, where He died for the sins of the guilty. The King listened fairly, and confessed that the tidings were new and full of significance. He would not at once engage to change the customs of his people, but he promised hospitality and kindness to the strangers, and agreed that none of his people should be prohibited from adopting the new religion. The saint was pleased at this success, and with his companions again formed a procession and crossed the river to Canterbury (which was then a rude place surrounded with thickets, and the capital of the kingdom), chanting all the way their solemn litanies. The missionaries took up their abode, waiting till the King made up his mind, and they devoted themselves to prayers and fasting. Their conduct made a great impression; and Ethelbert, a year after the first interview, avowed his acceptance of Christianity and was baptised. Augustine, soon after, returned to France, and was consecrated at Arles the first Archbishop of Canterbury.

METHODIUS PREACHES IN THE NATIVE LANGUAGE (A.D. 862).

In Moravia, King Swatopluk and his Queen having been converted to the new faith, applied, about 862, to the Emperor Michael to send them some Christian teachers, and two missionaries named Cyril and Methodius were sent. They took with them a relic, supposed to be the body of St. Clement of Rome, a martyr. They obtained great success, for the ordinary practice of the time was to use the Greek and Latin tongues; whereas these men saw that nothing could be done without first mastering the language of the country. They set about learning the Slavonic tongue, compiled an alphabet, and rapidly spread a knowledge of the truth, which led to the building of churches and great interest in the new doctrines, so that they were summoned to Rome, charged with some kind of heretical error. But they proved their orthodoxy, and the Pope consecrated Methodius as Archbishop of the Moravians. At a later date he was again cited before the Pope for using the Slavonic tongue in the Liturgy. But he again overcame all opposition, and showed that the praises of the Lord were not confined to the Hebrew, Greek, and Latin languages, for St. Paul said, "Let every tongue confess that Jesus Christ is the Lord," and it was a scriptural command, "Praise the Lord, all ye nations." It was said that Methodius afterwards met some heathen dukes at the King's table; and after talking to them, one of the dukes asked what he might expect to gain by becoming a Christian. The answer given was that the change would exalt him above all kings and princes; whereupon the savage chiefs were all there and then baptised. It seemed that after the death of Methodius, about 885, the orthodox people still professed antipathy to the Slavonic liturgy as an innovation; but it lasted at least to the fall of the Moravian kingdom in 908.