Curiosities of Christian History Part 29

Antony the book he had stolen from him, threatening to kill him in case of noncompliance. The devil gave his order with so dreadful an aspect, that the thief, being astonished, returned immediately to the monastery, restored the saint his book, and continued in a religious course ever after. Hence it became a saying, that St. Antony is implored to restore lost goods.

A MONK FOR A KING (A.D. 1226).

St. Louis, King of France, in 1226, had been bred up a monk by a strong-minded and austere mother, Queen Blanche. The young King took naturally to all the austerities. He wore coa.r.s.e sackcloth next his skin, ate fruit once a year, never laughed or changed his raiment on Fridays. In his girdle he wore an ivory case of iron chain scourges, and every Friday locked his door on himself and his confessor, who then used these incitements to piety over his bleeding shoulders. He would walk with bare feet to distant churches; or sometimes, to disguise his devotion, wore sandals without soles. He constantly washed the feet of beggars. He invited the poor and sick to his table. He not only gave alms but even a brotherly kiss to lepers. He heard Ma.s.ses twice or thrice a day. As he rode, his chaplain chanted or recited the offices. When challenged for these constantly repeated exercises, he would say, "If I spent twice as much time in dice and hawking, should I be so rebuked?" A woman, one day as he sat in court, exclaimed, "Fie! you are not King of France; you are only a king of friars, of priests, and of clerks. It is a great pity you ever were King of France; you should be turned out of your kings.h.i.+p." He would not allow his officers to chastise this free speech, but answered, "Too true! It has pleased the Lord to make me king; it had been well if it had been some one who had better ruled the realm." And he ordered some money to be given to the woman. The King was altogether ignorant of polite letters. He read only his Latin Bible and the Fathers. He loved everybody except Jews, heretics, and infidels. He once thought of abdicating and becoming a real monk. He joined the Crusades because he knew G.o.d would fight His own battles. His expedition took three years to complete, and it was a disastrous failure. He was defeated and made a prisoner, but he bore it all like a monk, and his people ransomed him.

ST. ELIZABETH OF HUNGARY (A.D. 1231).

Elizabeth, daughter of a King of Hungary, and who died in 1231, was destined from a baby to be married to Ludwig, a son of the Landgrave of Thuringia, and the two as children were rocked to sleep in the same cradle. When she was fifteen they were married, and she developed a strong instinct to help the poor and sick, and always kept up a place of refuge for them. Five years after her marriage an inquisitor named Conrad became her confessor, and being of a brutal and malignant disposition, became so arrogant and domineering that her life was made miserable by his dictation and arbitrary orders. His cruel treatment of many so-called heretics ultimately roused the spirit of some n.o.bles, who waylaid him; and when the miserable wretch begged his life, they told him he should meet with the same mercy he had shown to others, and cut him down. Ludwig went to join the Crusaders, and he afterwards died abroad; and during his absence his brothers dispossessed Elizabeth and turned her adrift with her three children, and for a time she had scarcely the means to live except on charity. Her former subjects were also afraid to shelter her, and she had often to spin for a livelihood. Amid all her own troubles she did not cease to help the poor; and when some friends came to her a.s.sistance with funds, it was always her first thought to give away all her means and even her clothes in charity. Her father at last hearing of her misfortunes, offered her a home; but she refused to leave the place where her husband had lived. Conrad, her confessor, brutally thwarted her in all her charitable schemes. At last her health gave way, and she lay on her deathbed. A little bird perched on her window-sill and sang so cheerfully that she could not choose but to sing also. She soon, however, sank, at the age of twenty-four, and her body was richly enshrined in the church dedicated to her at Marburg, where her relics were prized and attracted many pilgrims. It was after her death that the brutal Conrad was murdered.

She is the patron saint of all charities.

A SICK NUN CAUSING A PANIC AMONG THE SARACENS (A.D. 1253).

St. Clara, who flourished in 1253, was a devout follower of St. Francis of a.s.sisi, and though highly born gave her life up to exercises of self-mortification. In her nunnery of San Damiano it happened once that the Saracens were about to attack the city of a.s.sisi, and she was on a bed of sickness, when roused by the cries of the sisterhood. She caused herself to be borne to the point of danger, preceded by the Host. She flung herself before the sacred symbol and said, "My G.o.d, suffer not these feeble ones to fall a prey to barbarians without pity. I cannot protect them. I place them in Thy hands." She thought she heard an answer, "I will preserve them." She further entreated, "Lord, have mercy on this city, which has sustained us with its alms." Again she felt sensible that she heard the words, "It shall not suffer. Be of good courage." It was noticed that a sudden panic then fell on the Saracens. They had already climbed the walls; they jumped down outside, withdrew their ladders, and deserted a.s.sisi, leaving it unhurt. Everybody then said it was St. Clara's doing; the holy nun had saved them.

MORBID FANCIES OF ST. NICOLAS, THE STARVED MONK (A.D. 1305).

St. Nicolas of Tolentino, who died in 1305, was in his youth so impressed by a sermon on self-mortification that he resolved to embrace a religious life. He showed great apt.i.tude for fasting, even at the growing age of fifteen, and the superior of the monastery warned him against carrying it too far and wearing himself to a skeleton; for, after all, the torture of the body was not necessary to salvation. But Nicolas hesitated; and going to church, he fell into a trance and saw a vision, which told him to remain at Tolentino. He had great delight in the spiritual exercises of Ma.s.s. At the altar his face shone with rapture and tears streamed from his eyes. He became a fervid preacher, but he also took so little food that his mind was a prey to thick-coming fancies. The cats racing over the tiles of his cottage and squalling in the night, and the rats gnawing pieces of mortar and scampering behind the wainscot, seemed to him to be an army of fiends let loose and envious of his prayers. Through his open window one night a great bat upset his candle, but he blew the extinguished candle so long that it rekindled, and this was deemed by all the neighbours quite a miraculous revival. The devil one day was said to have beaten him with a club at c.o.c.kcrow, but went off without the stick, and this is still preserved as a trophy in the convent. Nicolas was ill from exhaustion, and was ordered some meat. But when a roasted partridge, hot and steaming with rich gravy, was brought to him, he looked with horror, as if he was asked to commit a mortal sin. With folded hands and tearful eyes he implored his superior to excuse him; and when he received consent not to touch the tempting bird, he made the sign of the cross over it. All at once the bird, shocked at his indifference, rose in the dish, collected its scattered materials, resumed its feathers, and flew out of the window with a whir. One day an old lady baked Nicolas some nice loaves, which he ate, and got well. In memory of the wonderful event little loaves are baked and blessed and given to the sick to this day on the feast of St. Nicolas of Tolentino.

THE MONASTERIES OF MOUNT ATHOS.

The peninsula of Mount Athos is about forty miles long and four miles wide, and abounds in ridges and valleys of the finest scenery of rock and wood, with twenty monasteries situated on the best spots. These are either hermit villages or convents of the ordinary kind; but they enjoy an organisation under what is called a Holy Synod, consisting of representatives, though before 1500 the supreme government was intrusted to a single governor or first man. Mount Athos, at the seaward end, rises seven thousand feet high. Every part of the promontory is covered with vegetation, and its position in the waters keeps the forests fresh and green when all the neighbouring mainlands are burnt up by the summer and autumnal heats. The origin of the monasteries is lost in the early ages, and for at least a thousand years the hermits have been known to occupy these places. Most of these monasteries possess ancient ma.n.u.scripts and relics of the early saints. Nearly every convent on Athos possesses a portion of the true cross. Among the relics distributed are found a piece of the Blessed Virgin, which is a narrow strip of some red material sewn with gold thread and ornamented with pearls; the gifts of the three kings, gold, incense, and myrrh; a drop of the blood of St. John the Baptist; part of the skull of St. Bartholomew; a hand and a foot of St. Mary Magdalene; the left hand of St. Anne; part of the head of St. Stephen Protomartyr; relics of St. Andrew and St. Luke; a piece of our Lord's coat; the jaw of St. Stephen; the head of St. James the Less; three of our Lord's hairs; a leg of St. Simon Stylites. No instrumental music of any kind is permitted in the Eastern Church; but sometimes a sort of voice accompaniment of one note, like the drone of a bagpipe, keeps up a low murmuring sound whilst the other voices are engaged upon the tune.

THE MONKS OF LA TRAPPE (A.D. 1122).

The convent of La Trappe had been founded in 1122, but about the year 1663 the monks had dwindled to seven. De Rance, who had been many years a wealthy prodigal and sensualist, entered La Trappe, which had an evil repute for loose living. He became abbot and began reforms; and though threatened with a.s.sa.s.sination, he introduced a system of rigorous self-denial and asceticism worthy of the hermits of the Thebaid. By degrees his numbers increased. The monks, though living in the same house, were strangers to each other. Each one followed to the choir, the garden, or the refectory the feet that were moving before him, but he never raised his eyes to discover to whom the feet belonged. There were some who pa.s.sed the entire year of their novitiate without lifting up their eyes, and who, after that long period, could not tell how the ceiling of their cells was constructed, or whether they had any ceilings at all. There is mention made of one whose whole anxiety was for an only brother whom he left leading a scandalous and disorderly life in the world. This monk never pa.s.sed a day without shedding tears and praying for the grace of repentance to that lost brother. On his dying-bed he had one request to make to his abbot, which was, that there might be a continuance of his prayers for this brother. De Rance retired for a moment, and returned with one of the most useful and valued members of the brotherhood. When the cowl which concealed his features was removed, the dying monk recognised the lost brother for whom he had so often wept and prayed. De Rance was a valued friend of Bossuet, the greatest orator of his age, and received his visits. During the last six years of his life he sat in an easy-chair almost without changing his position. He died in 1700, and was deemed the first anchorite of his time.

THE CERTOSA MONASTERY AT PAVIA (A.D. 1396).

The Certosa of Pavia is the most splendid monastery in the world, and is called the monastery of the Blessed Virgin of Grace. It was founded in 1396 by the first Duke of Milan, as an atonement for guilt and to relieve his conscience of the murder of his uncle and brother-in-law. On the general suppression of convents it became a national monument. The architect was Bernardo da Venezia, and he so contrived the building that from whatever side it was viewed the perspective lines were admirably disposed. Sculptures and paintings in profusion decorate the interior.

Rich bronze gates divide the nave of the chapel from the transept. The most rare and costly materials were used in the structure, and the bas-reliefs are exquisite. There are many fine pictures of saints, setting forth various legends in sacred art.

ST. CATHERINE OF SIENA, NUN (A.D. 1347).

St. Catherine was born at Siena in 1347. She was of great beauty and had a genius for virginity; and though her parents wished her, at the age of twelve, to engage herself in marriage, she resisted, and thereby brought on herself systematic tyranny and insult. At the age of fifteen she began to live on herbs, to wear haircloth, and an iron girdle armed with spikes.

At eighteen she entered a nunnery and underwent with zeal a series of mortifications. She devoted herself to nursing the infected and to delivering exhortations, so that people flocked to see and hear her. When the furious factions of Guelphs and Ghibellines raged, and the Pope sent an army to subdue Florence, the inhabitants implored her to mediate, and she went, attended with great pomp of amba.s.sadors, to the Pope, on whom she made a great impression. She was then looked up to as a sort of amba.s.sadress in many critical State affairs, and attained high honour in all her undertakings. She had ecstasies and wonderful visions, and was deemed of sublime virtue and self-denial. She died in Rome, aged thirty-three, and was buried there, her skull being taken to the Dominican church at Siena, and she was canonised in 1461. Next to Mary Magdalene she is the most popular of all the female saints; and owing to her great learning and to her refuting the philosophers of Paganism, she is deemed a Christian Minerva. In one of her ecstasies she said the Virgin appeared to her and introduced the Saviour, who put a ring on her finger. One legend says a wheel with spikes was used to put her to death, but fire came from heaven and broke the wheel in pieces and killed the executioners. The saint and her wheel were painted by many of the great painters, and so was her marriage to the Saviour.

THE MONKS OF LUCCA AND THEIR DEMON PREACHER (A.D. 1320).

In the fourteenth century the Franciscan monks of Lucca found that, however industrious they were in begging, the inhabitants had gradually ceased to contribute alms to the money-box, and they were on the point of starvation. The richest man of the place drove them from his gate and called them idle vagabonds, who wanted to live at their neighbours'

expense. The courage of the friars drooped; they saw their tables laid out daily for dinner, but not a morsel of bread. They thought of selling the silver vessels or leaving the locality. The abbot felt or feigned patience, courage, and resignation, and counselled them to trust in the Lord; but in their inmost hearts they all felt despair, and the devil triumphed at their approaching ruin. At this desperate juncture the Archangel Michael descended and caught an emissary of the devil as he was gloating over his prey, and condemned that emissary to do service to the monks, in spite of his evil nature. The devil gnashed his teeth and swore he would do nothing for the brood of St. Francis, his arch-foe. But Michael told the fiend that he had nothing to do but obey. So the fiend, sorely against his will, a.s.sumed the guise of a friar of higher degree, got into conversation with the abbot, and hearing of the drooping fortunes of the house, said he would compel the public to serve them and restore their comfort. The abbot looked again and again at this mysterious friend, whose bearing and confident airs made a profound impression, and asked his name, which the visitor said was "_Obligatus_." So Obligatus entered the monastery, set to work, harangued the people in byways and comers, and his extraordinary eloquence soon worked an immediate change in the situation.

The people were spellbound, and poured their contributions into the alms-boxes. The fame of the unwilling preacher filled all the country round, so that the monastery flourished and became too small, and then he prevailed on the people to build a second house. A rich man of the place fell sick unto death and sent for the eloquent friar, but at last he died impenitent; and this event greatly rejoiced the disguised saint, for Obligatus felt the devil within him so strong that he broke out into raptures. The secret of the demon friar was then disclosed. He tore off his friar's habit, declared that his truce with St. Francis was ended, that he had done his work, and Francis had conquered. The friar then vanished disgusted and enraged, and was never more heard of. But the monastery flourished ever after.

THOMAS a KEMPIS AND THE BROTHERS OF COMMON LIFE (A.D. 1450).

Thomas a Kempis, the author of the "Imitatio Christi," an inspired handbook of all that is best in monkish life, was born in 1380 at Kempen, in the diocese of Cologne. At the age of thirteen he went and joined the Brothers of Common Life, a small company or cloister founded by Gerard Groot and Florentius at Deventer, and seven years later he entered the convent of St. Agnes at Zwolle, where he filled several offices, and died in 1471, aged ninety. His book was first printed in 1471, and soon became the delight of all the best monks, as truly representing their higher life. Father Lamennais said of this book that "there is something celestial in its simplicity. One would almost imagine it was written by one of those pure spirits who have seen G.o.d face to face, who had come expressly to explain His ways and to reveal His secrets. One is profoundly moved at this aspect of that soft light which nourishes the soul and fortifies and animates without troubling it." Mr. Kettlewell also well says, "It shows how the life of a Christian in ordinary circ.u.mstances may be made lovely by the cultivation of the spiritual life; how a lowly life may become sublime and heavenly." In appearance Thomas had a broad forehead and thoughtful face and bright eyes. The Brothers of Common Life were employed not only in writing out Scripture, which was to them a great means of support, but in manual labour of a homely kind. Thomas in his studious hours contrived to extract the sweetness out of all the best writings of those who lived before him. Thomas's idea of a cloister is quoted by Mr. Kettlewell, his biographer, and gives this charming picture: "A well-founded cloister, separated from the tumult of the world, adorned with many brethren and with sacred books, is acceptable to G.o.d and to His saints. Such a place, it is piously believed, is pleasing to all that love G.o.d and take a delight in hearing the things of G.o.d; because the cloister is the castle of the Supreme King, and the palace of the Celestial Emperor, prepared for the dwelling of religious persons where they may faithfully serve G.o.d. For this is none other, as we read and sing, than the house of G.o.d in which to pray, the court of G.o.d to offer praise, the choir of G.o.d to sing unto Him, the altar of G.o.d whereon to celebrate, the gate of G.o.d whereby to enter heaven, the ladder of G.o.d to rise above the clouds. As a n.o.ble city is preserved with walls and gates and bars, so also is the monastery of the religious with many devout brethren, with sacred books, and with learned men. It is decorated with gems and precious stones to the praise of G.o.d and to the honour of all his saints, who now rejoice in heaven with Him, because they followed in the footsteps of His pa.s.sion on earth."

ST. PETER OF ALCANTARA, THE SELF-CONCENTRATED MONK (A.D. 1530).

At Estremadura, in Spain, St. Peter, a law student and son of the governor, born in 1499, early embraced the religious life, and was eager to crucify the flesh with its affections. He never lifted his eyes from the ground, and could not tell whether his cell had a ceiling or bare rafters. He had charge of the refectory for six months, and allowed his brethren to go without apples and pomegranates because he would not lift his eyes to see whether there were any ripe for table. He did not know by sight one of the friars who had lived for years with him in the same house. He lay in a small cell not long enough to stretch his body in at full length. He wore only one garment, and that was a serge habit made like a short cloak with tight leggings. When it was torn he carefully removed the tattered portion underneath, lest he should be in the enjoyment of the double cloth. One day he was visited by a stranger, and Peter had been was.h.i.+ng his only garment, and while it was drying in the sun he was of course not presentable to company. In his devotions he roared and howled so loudly that strangers thought he was insane, though the devout described him as only struggling manfully with the devil. To hear one of these performances was said to be far more impressive than any sermon of his contemporaries. One hot day, going to visit a n.o.bleman, he dismounted from his a.s.s and fell asleep, and the a.s.s took the opportunity of trespa.s.sing and eating up the vegetables in a poor woman's garden. On seeing the mischief done, she tugged at Peter's cloak, which caused him to fall over and cut his head on a stone. The n.o.bleman coming up at this point, was about to slay the woman for this rudeness, but Peter interceded for her, and begged his lords.h.i.+p rather to pay for the damage done by the a.s.s, and this was done. Peter lived for forty-seven years in a perpetual penance, and was highly esteemed for the spirit he showed in so trampling the world under his feet. He had the look of a gnarled root of oak, rugged and eccentric, yet when he opened his mouth he was most affable and showed an excellent understanding. He died preaching to and admonis.h.i.+ng the friars.

THE ECSTATIC VISIONS OF ST. THERESA (A.D. 1550).

St. Theresa astounded all her contemporaries with her numerous visions and high-flown devotional works. She was thought in her youth to be too much given to gossip; and when grown up, her confessors were told so many wonderful things that they plainly a.s.sured her these were mere delusions of the devil. She thus related one of these visions: "One day, when our Lord was communing with me, I gazed at His great beauty, and the sweetness with which He uttered His words with His most lovely and Divine mouth, sometimes also with sternness. I had a great desire to observe the colour of His eyes, and their shape and size, that I might give a description of them; but I have never been able to behold them, nor have I succeeded in gaining my point, as the vision has usually faded. And though sometimes I see He looks at me with compa.s.sion, yet the sight is so overpowering that the soul is not able to endure it, but remains in so high a rapture that, in order to enjoy Him the more completely, this beautiful apparition disappears altogether. When I am in trouble, He has shown me His wounds as He hung on the cross or was in the garden. One day, as I was holding the cross in my hand which was at the end of my rosary, He took it into His hand, and when He returned it to me it consisted of four great stones incomparably more precious than diamonds," etc., etc. St. Theresa founded no less than sixteen convents in Spain, and she died at the age of sixty-seven, in 1582, in an ecstasy such as she had so often had during her lifetime; and the nuns who attended on her said they saw our Lord waiting at the foot of her bed with saints to carry her to realms of bliss. She had joined with her nuns in the penitential psalms and litany, and she then lay in a trance for her last fourteen hours in the posture in which the blessed Magdalene is commonly drawn by painters, holding a crucifix firmly in her hands, so that the nuns could not remove it till after her death. They all noticed her lips moving and a glow of heavenly hope on her face. Her body was so sacred that parts of it were dispersed throughout the Christian world.

THE EMPEROR MONK ENTERS A MONASTERY (A.D. 1557).

The Emperor Charles V. having for twenty years looked forward to the step he was now taking, took leave of many of his old servants, and on February 2nd, 1537, was placed in his litter, and with a company of fifty-two retainers, besides his household of sixty, crossing the leafless forest, halted at the gates of Yuste, the Jeromite convent in Estremadura in Spain. There the bells were ringing a peal of welcome, and the prior was waiting to receive his imperial guest, who, on alighting, was placed in a chair and carried to the door of the church. At the threshold he was met by the whole brotherhood in procession, chanting the _Te Deum_ to the music of the organ. The altars and the aisle were brilliantly lighted up with tapers and decked with their richest frontals, hangings, and plate.

Borne through the pomp to the steps of the high altar, Charles knelt down and returned thanks to G.o.d for the happy termination of his journey, and joined in the vesper service of the feast of St. Blas. This ended, the prior stepped forward with a congratulatory speech, in which, to the scandal of the courtiers, he addressed the Emperor as "your paternity,"

until some friar with more presence of mind and regard to the situation whispered that the proper style was "your majesty." The orator next presented his Jeromites to their new brother, each kissing his hand and receiving a fraternal embrace. Some of the friars bestowed on his gouty fingers so cordial a squeeze that the pain compelled him to withdraw the hand and say, "Pray, don't, father; it hurts me." During this ceremony the retiring halberdiers who had escorted their master to the journey's close stood round with tears and lamentations as they took leave and felt their occupation gone. Sounds of mourning at the final parting were heard as the Emperor was conducted to an inspection of the convent, and then to supper, and then to a repose which had so long been the dream of his life.

THE EMPEROR MONK'S DRESS AND FURNITURE.

The Emperor monk's dress was always black and very old. He had an old arm-chair with wheels and cus.h.i.+ons. Some of the apartments had some rich tapestry wrought with figures, landscapes, and flowers. His usual black dress was such another as that painted by t.i.tian in the fine portrait wherein the Emperor sits before us, pale, thoughtful, and dignified, in the Belvidere palace at Vienna. He still had an old cap to save his best velvet one in case of a shower. He had a few rings and bracelets, medals and b.u.t.tons, collars and badges, some crucifixes of gold and silver, various charms (such as the bezoar-stone against the plague, and gold rings from England against cramp), a morsel of the true cross and other relics, three or four pocket watches, and several dozen pairs of spectacles. He had a few well-chosen pictures worthy of the patron and friend of t.i.tian, a composition on the subject of the Trinity, and three pictures of Our Lady by that great master. He had three cased miniatures of the Empress painted in her youthful beauty, also some family portraits of near relatives. Over the high altar of the convent and in sight of his own bed he had placed that celebrated composition called the Glory of t.i.tian, a picture of the Last Judgment, in which Charles, his wife, and their royal children were represented in the master's grandest style as conducted by angels into life eternal. Also another masterpiece of the great Venetian--St. Jerome praying in his cavern with a sweet landscape in the distance--was an altar-piece in the Emperor's private oratory.

THE EMPEROR MONK'S APARTMENTS.

The Emperor's house or palace, as the friars loved to call it, in Yuste was such as many a country notary would call comfortable. It had a simple front of two storeys to the garden and the noontide sun. Each of the eight rooms had an ample fireplace, such as a chilly invalid of Flemish habits required. Charles inhabited the upper rooms, and slept in one which had a window commanding the high altar. From the window on the opposite side of the corridor, where his cabinet stood, the eye ranged over a cl.u.s.ter of rounded knolls, clad in walnut and chestnut, in which the mountain died gently away into the broad bosom of the Vera. A summer-house peered above the mulberry tops at the lower end of the garden, and a hermitage of Our Lady of Solitude about a mile distant hung upon a rocky height which rose like an isle out of the sea of forest. Immediately below the windows the garden sloped gently to the Vera, shaded here and there with the ma.s.sive foliage of the fig, or the feathery boughs of the almond, and breathing perfume from tall orange trees, cuttings of which some of the friars in after-days tried in vain to keep alive at the bleak Escurial. The garden was easily reached from the western porch or gallery by an inclined path, which had been constructed to save the gouty monarch the pain and fatigue of going up and down stairs. This porch, which was much more s.p.a.cious than the eastern, was his favourite seat when filled with the warmth of the declining day. A short alley of cypress led from the parterre to the princ.i.p.al gate of the garden, and beyond was the luxuriant forest, and close in the foreground a magnificent walnut tree.

THE EMPEROR MONK'S DETESTATION OF HERETICS.

While the Emperor monk was at Yuste, he retained all his fiery zeal against heretics, and notice of any successful capture of an impious Lutheran was welcome news when forwarded to him. He always in his letters entreated his daughter, the Princess Regent, to lose no time and spare no pains to uproot the new and dangerous doctrines. He used to say to his confessor, "Father, if anything could drag me from this retreat, it would be to aid in chastising these heretics. I have written to the Inquisition to burn them all, for none of them will ever become true Catholics or are worthy to live." He would have their crime treated in a short and summary manner, like sedition or rebellion. The King, his son (he said), had executed sharp and speedy justice upon many heretics, and even upon bishops in England. Upon news arriving about any hunt after heretics, he used to converse with his confessor and the prior on a subject that lay so near his heart. He told them that, in looking back on the early religious troubles of his reign, it was ever his regret that he did not put Luther to death when he had him in his power. He had spared him, he said, on account of his pledged word, but he now saw that he greatly erred in preferring the obligation of a promise to the higher duty of avenging upon that arch-heretic his offences against G.o.d. Had Luther been removed the plague might have been stayed. He had some consolation, however, in recollecting how steadily he had refused to hear the points at issue between the Church and the schismatics argued in his presence.

THE EMPEROR MONK'S INTEREST IN CLOCKMAKING.

The Emperor Charles, while a monk, often visited in spare hours the workshop of Torriano, who had long been at work on an elaborate astronomical timepiece, which was to tell the month and year and the movements of the planets. He had revolved the plan for twenty years, and the making of it actually occupied three and a half years. Of wheels it contained eighteen hundred; the material of the case was gilt bronze, and round. The clock was two feet in diameter, rather less in height, and with a tapering top, ending in a tower containing the bell and hammer. The Emperor helped the inscription by adding to the name of Torriano "The Prince of Clockmakers," and caused his own portrait to be engraved on the back. Torriano also made for the Emperor a smaller clock in a crystal case, which allowed the whole working of the machinery to be seen. The same artist constructed a self-acting mill, which, though small enough to be concealed in a friar's sleeve, could grind two pecks of corn in a day; also the figure of a lady who danced on the table to the sound of her own tambourine. Other puppets were attributed to the artist: minute men and horses, which fought, pranced, and blew tiny trumpets; and birds which flew about the room, as if alive,--toys which at first scared the prior and his monks out of their wits, and made them think the artificer a wizard. Besides these sedentary amus.e.m.e.nts, the Emperor had also his pet birds, his wolf-hounds, and even sometimes was unmonkish enough to stroll to the forest with his gun, and pop at the wood-pigeons on the chestnut trees.

THE EMPEROR MONK'S CONFESSOR.

Regla, the son of a poor Aragonese peasant, and who was taken into the convent of St. Yuste at the age of thirty-six, and became a devoted son and rigid disciplinarian, was selected by the Emperor Charles V. as his confessor. The recipient of so great an honour felt unworthy to take charge of His Majesty's conscience. But Charles told him to take courage, adding, "I have had five learned divines, who have been busy with my conscience for three years past in Flanders, and all with which you will have to concern yourself will be my life in Yuste." The meek confessor soon gained the good opinion of the Emperor, and obtained the great boon of being allowed to be seated in the royal presence--an act of condescension which greatly scandalised the loyal Quixada, the major-domo, who regarded it as an indignity that a poor friar should be placed on a level with his august sovereign. The monk felt the awkwardness--for it was the practice to keep up the same high state at Yuste in the Emperor's presence--and he fell on his knees and besought the Emperor to allow him to stand in his presence; "for when any one enters the room," said the friar, "it makes me feel like a criminal on the scaffold dressed in his _san benito_." "Be in no trouble about that," said Charles to him: "you are my father confessor; I am glad that people should find you sitting when they come into the room, and it does not displease me that you should change countenance sometimes at being found so." After the confessor a.s.sisted Charles in his morning devotions, the latter usually went and watched Torriano, the mechanician, who was always busy with some mechanical invention and with improving the watches and clocks which so interested the Emperor.