MacMillan's Reading Books Part 24

ARISTIDES.

Aristides at first was loved and respected for his surname of _the Just_, and afterwards envied as much; the latter, chiefly by the management of Themistocles, who gave it out among the people that Aristides had abolished the courts of judicature, by drawing the arbitration of all causes to himself, and so was insensibly gaining sovereign power, though without guards and the other ensigns of it. The people, elevated with the late victory at Marathon, thought themselves capable of everything, and the highest respect little enough for them.

Uneasy, therefore, at finding any one citizen rose to such extraordinary honour and distinction, they a.s.sembled at Athens from all the towns in Attica, and banished Aristides by the Ostracism; disguising their envy of his character under the specious pretence of guarding against tyranny.

For the _Ostracism_ was not a punishment for crimes and misdemeanours, but was very decently called an humbling and lessening of some excessive influence and power. In reality it was a mild gratification of envy; for by this means, whoever was offended at the growing greatness of another, discharged his spleen, not in anything cruel or inhuman, but only in voting a ten years' banishment. But when it once began to fall upon mean and profligate persons, it was for ever after entirely laid aside; Hyperbolus being the last that was exiled by it.

The reason of its turning upon such a wretch was this. Alcibiades and Nicias, who were persons of the greatest interest in Athens, had each his party; but perceiving that the people were going to proceed to the Ostracism, and that one of them was likely to suffer by it, they consulted together, and joining interests, caused it to fall upon Hyperbolus. Hereupon the people, full of indignation at finding this kind of punishment dishonoured and turned into ridicule, abolished it entirely.

The Ostracism (to give a summary account of it) was conducted in the following manner. Every citizen took a piece of a broken pot, or a sh.e.l.l, on which he wrote the name of the person he wanted to have banished, and carried it to a part of the market-place that was enclosed with wooden rails. The magistrates then counted the number of the sh.e.l.ls; and if it amounted not to six thousand, the Ostracism stood for nothing: if it did, they sorted the sh.e.l.ls, and the person whose name was found on the greatest number, was declared an exile for ten years, but with permission to enjoy his estate.

At the time that Aristides was banished, when the people were inscribing the names on the sh.e.l.ls, it is reported that an illiterate burgher came to Aristides, whom he took for some ordinary person, and, giving him his sh.e.l.l, desired him to write Aristides upon it. The good man, surprised at the adventure, asked him "Whether Aristides had ever injured him?"

"No," said he, "nor do I even know him; but it vexes me to hear him everywhere called _the Just_." Aristides made no answer, but took the sh.e.l.l, and having written his own name upon it, returned it to the man.

When he quitted Athens, he lifted up his hands towards heaven, and, agreeably to his character, made a prayer, very different from that of Achilles; namely, "That the people of Athens might never see the day which should force them to remember Aristides."

_Plutarch's Lives_.

[Notes: _Aristides_. A prominent citizen of Athens (about the year 490 B.C.) opposed to the more advanced policy of Themistocles, who wished to make the city rely entirely upon her naval power. He was ostracised in 489, but afterwards restored.

_Marathon_. The victory gained over the Persian invaders, 490 B.C.]

THE VENERABLE BEDE.

Baeda--the venerable Bede as later times styled him--was born about ten years after the Synod of Whitby, beneath the shade of a great abbey which Benedict Biscop was rearing by the mouth of the Wear. His youth was trained and his long tranquil life was wholly spent in an offshoot of Benedict's house which was founded by his scholar Ceolfrid.

Baeda never stirred from Jarrow. "I spent my whole life in the same monastery," he says, "and while attentive to the rule of my order and the service of the Church, my constant pleasure lay in learning, or teaching, or writing." The words sketch for us a scholar's life, the more touching in its simplicity that it is the life of the first great English scholar. The quiet grandeur of a life consecrated to knowledge, the tranquil pleasure that lies in learning and teaching and writing, dawned for Englishmen in the story of Baeda. While still young, he became teacher, and six hundred monks, besides strangers that flocked thither for instruction, formed his school of Jarrow. It is hard to imagine how, among the toils of the schoolmaster and the duties of the monk, Baeda could have found time for the composition of the numerous works that made his name famous in the West. But materials for study had acc.u.mulated in Northumbria through the journeys of Wilfrith and Benedict Biscop, and Archbishop Eegberht was forming the first English library at York. The tradition of the older Irish teachers still lingered to direct the young scholar into that path of scriptural interpretation to which he chiefly owed his fame. Greek, a rare accomplishment in the West, came to him from the school which the Greek Archbishop Theodore founded beneath the walls of Canterbury. His skill in the ecclesiastical chaunt was derived from a Roman cantor whom Pope Vilalian sent in the train of Benedict Biscop. Little by little the young scholar thus made himself master of the whole range of the science of his time; he became, as Burke rightly styled him, "the father of English learning." The tradition of the older cla.s.sic culture was first revived for England in his quotations of Plato and Aristotle, of Seneca and Cicero, of Lucretius and Ovid. Virgil cast over him the same spell that he cast over Dante; verses from the. Aeneid break his narratives of martyrdoms, and the disciple ventures on the track of the great master in a little eclogue descriptive of the approach of spring. His work was done with small aid from others. "I am my own secretary," he writes; "I make my own notes. I am my own librarian." But forty-five works remained after his death to attest his prodigious industry. In his own eyes and those of his contemporaries, the most important among these were the commentaries and homilies upon various books of the Bible which he had drawn from the writings of the Fathers. But he was far from confining himself to theology. In treatises compiled as text-books for his scholars, Baeda threw together all that the world had then acc.u.mulated in astronomy and meteorology, in physics and music, in philosophy, grammar, rhetoric, arithmetic, medicine. But the encyclopaedic character of his researches left him in heart a simple Englishman. He loved his own English tongue, he was skilled in English song, his last work was a translation into English of the gospel of St. John, and almost the last words that broke from his lips were some English rhymes upon death.

But the n.o.blest proof of his love of England lies in the work which immortalizes his name. In his 'Ecclesiastical History of the English Nation,' Baeda was at once the founder of medieval history and the first English historian. All that we really know of the century and a half that follows the landing of Augustine, we know from him. Wherever his own personal observation extended, the story is told with admirable detail and force. He is hardly less full or accurate in the portions which he owed to his Kentish friends, Alewine and Nothelm. What he owed to no informant was his own exquisite faculty of story-telling, and yet no story of his own telling is so touching as the story of his death.

Two weeks before the Easter of 735 the old man was seized with an extreme weakness and loss of breath. He still preserved, however, his usual pleasantness and gay good-humour, and in spite of prolonged sleeplessness continued his lectures to the pupils about him. Verses of his own English tongue broke from time to time from the master's lip--rude rhymes that told how before the "need-fare," Death's stern "must-go," none can enough bethink him what is to be his doom for good or ill. The tears of Baeda's scholars mingled with his song. "We never read without weeping," writes one of then. So the days rolled on to Ascension-tide, and still master and pupils toiled at their work, for Baeda longed to bring to an end his version of St. John's Gospel into the English tongue, and his extracts from Bishop Isidore. "I don't want my boys to read a lie," he answered those who would have had him rest, "or to work to no purpose, after I am gone." A few days before Ascension-tide his sickness grew upon him, but he spent the whole day in teaching, only saying cheerfully to his scholars, "Learn with what speed you may; I know not how long I may last." The dawn broke on another sleepless night, and again the old man called his scholars round him and bade them write. "There is still a chapter wanting," said the scribe, as the morning drew on, "and it is hard for thee to question thyself any longer." "It is easily done," said Baeda; "take thy pen and write quickly." Amid tears and farewells the day wore on to eventide. "There is yet one sentence unwritten, dear master," said the boy. "Write it quickly," bade the dying man. "It is finished now," said the little scribe at last. "You speak truth," said the master; "all is finished now." Placed upon the pavement, his head supported in his scholar's arms, his face turned to the spot where he was wont to pray, Baeda chaunted the solemn "Glory to G.o.d." As his voice reached the close of his song, he pa.s.sed quietly away.

J. R. GREEN.

[Note: _Baeda_. The father of literature and learning in England (656-735 A.D.).]

THE DEATH OF ANSELM.

Anselm's life was drawing to its close. The re-enactment and confirmation by the authority of the great Whitsuntide a.s.sembly of the canons of the Synod of London against clerical marriage, and a dispute with two of the Northern bishops--his old friend Ralph Flambard, and the archbishop-elect of York, who, apparently reckoning on Anselm's age and bad health, was scheming to evade the odious obligation of acknowledging the paramount claims of the see of Canterbury--were all that marked the last year of his life. A little more than a year before his own death, he had to bury his old and faithful friend--a friend first in the cloister of Bee, and then in the troubled days of his English primacy--the great builder, Gundulf, Bishop of Rochester. Anselm's last days shall be told in the words of one who had the best right to record the end of him whom he had loved so simply and so loyally--his attendant Eadmer.

"During these events (of the last two years of his life) he wrote a treatise 'Concerning the Agreement of Foreknowledge, Predestination, and the Grace of G.o.d, with Free Will,' in which contrary to his wont, he found difficulty in composition; for after his illness at Bury St.

Edmund's, as long as he was spared to this life, he was weaker than before; so that, when he was moving from place to place, he was from that time carried in a litter, instead of riding on horseback. He was tried, also, by frequent and sharp sicknesses, so that we scarce dared promise him life. He, however, never left off his old way of living, but was always engaged in G.o.dly meditations, or holy exhortations, or other good work.

"In the third year after King Henry had recalled him from his second banishment, every kind of food by which nature is sustained became loathsome to him. He used to eat, however, putting force on himself, knowing that he could not live without food; and in this way he somehow or another dragged on life through half a year, gradually failing day by day in body, though in vigour of mind he was still the same as he used to be. So being strong in spirit, though but very feeble in the flesh, he could not go to his oratory on foot; but from his strong desire to attend the consecration of the Lord's body, which he venerated with a special feeling of devotion, he caused himself to be carried thither every day in a chair. We who attended on him tried to prevail on him to desist, because it fatigued him so much; but we succeeded, and that with difficulty, only four days before he died.

"From that time he took to his bed? and, with gasping breath, continued to exhort all who had the privilege of drawing near him to live to G.o.d, each in his own order. Palm Sunday had dawned, and we, as usual, were sitting round him; one of us said to him, 'Lord father, we are given to understand that you are going to leave the world for your Lord's Easter court.' He answered, 'If His will be so, I shall gladly obey His will.

But if He willed rather that I should yet remain amongst you, at least till I have solved a question which I am turning in my mind, about the origin of the soul, I should receive it thankfully, for I know not whether any one will finish it after I am gone. Indeed, I hope, that if I could take food, I might yet get well. For I feel no pain anywhere; only, from weakness of my stomach, which cannot take food, I am failing altogether.'

"On the following Tuesday, towards evening, he was no longer able to speak intelligibly. Ralph, Bishop of Rochester, asked him to bestow his absolution and blessing on us who were present, and on his other children, and also on the king and queen with their children, and the people of the land who had kept themselves under G.o.d in his obedience.

He raised his right hand, as if he was suffering nothing, and made the sign of the Holy Cross; and then dropped his head and sank down. The congregation of the brethren were already chanting matins in the great church, when one of those who watched about our father the book of the Gospels and read before him the history of the Pa.s.sion, which was to be read that day at the ma.s.s. But when he came to our Lord's words, 'Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table,' he began to draw his breath more slowly. We saw that he was just going, so he was removed from his bed, and laid upon sackcloth and ashes. And thus, the whole family of his children being collected round him, he gave up his last breath into the hands of his Creator, and slept in peace."

DEAN CHURCH.

[Note:_Anselm_. An Italian by birth (1033-1109), was Abbot of Bee, in Normandy, and afterwards Archbishop of Canterbury, in both succeeding his countryman Lanfranc. He was famous as a scholastic philosopher; and, as a Churchman, he struggled long for the liberties of the Church with William II. and Henry I.]

THE MURDER OF BECKET.

The vespers had already begun, and the monks were singing the service in the choir, when two boys rushed up the nave, announcing, more by their terrified gestures than by their words, that the soldiers were bursting into the palace and monastery. Instantly the service was thrown into the utmost confusion; part remained at prayer, part fled into the numerous hiding-places the vast fabric affords; and part went down the steps of the choir into the transept to meet the little band at the door. "Come in, come in!" exclaimed one of them; "Come in, and let us die together."

The Archbishop continued to stand outside, and said, "Go and finish the service. So long as you keep in the entrance, I shall not come in." They fell back a few paces, and he stepped within the door, but, finding the whole place thronged with people, he paused on the threshold, and asked, "What is it that these people fear?" One general answer broke forth, "The armed men in the cloister." As he turned and said, "I shall go out to them," he heard the clash of arms behind. The knights had just forced their way into the cloister, and were now (as would appear from their being thus seen through the open door) advancing along its southern side. They were in mail, which covered their faces up to their eyes, and carried their swords drawn. Three had hatchets. Fitzurse, with the axe he had taken from the carpenters, was foremost, shouting as he came, "Here, here, king's men!" Immediately behind him followed Robert Fitzranulph, with three other knights, and a motley group--some their own followers, some from the town--with weapons, though not in armour, brought up the rear. At this sight, so unwonted in the peaceful cloisters of Canterbury, not probably beheld since the time when the monastery had been sacked by the Danes, the monks within, regardless of all remonstrances, shut the door of the cathedral, and proceeded to barricade it with iron bars. A loud knocking was heard from the terrified band without, who having vainly endeavoured to prevent the entrance of the knights into the cloister, now rushed before them to take refuge in the church. Becket, who had stepped some paces into the cathedral, but was resisting the solicitations of those immediately about him to move up into the choir for safety, darted back, calling aloud as he went, "Away, you cowards! By virtue of your obedience I command you not to shut the door--the church must not be turned into a castle." With his own hands he thrust them away from the door, opened it himself, and catching hold of the excluded monks, dragged them into the building, exclaiming, "Come in, come in--faster, faster!"

The knights, who had been checked for a moment by the sight of the closed door, on seeing it unexpectedly thrown open, rushed into the church. It was, we must remember, about five o'clock in a winter evening; the shades of night were gathering, and were deepened into a still darker gloom within the high and ma.s.sive walls of the vast cathedral, which was only illuminated here and there by the solitary lamps burning before the altars. The twilight, lengthening from the shortest day a fortnight before, was but just sufficient to reveal the outline of objects.

In the dim twilight they could just discern a group of figures mounting the steps of the eastern staircase. One of the knights called out to them, "Stay." Another, "Where is Thomas Becket, traitor to the King?"