The Path to Rome Part 8

What the boy wanted to know was whether I would take a lift, and this he said in such curious French that I shuddered to think how far I had pierced into the heart of the hills, and how soon I might come to quite strange people. I was greatly tempted to get into his cart, but though I had broken so many of my vows one remained yet whole and sound, which was that I would ride upon no wheeled thing. Remembering this, therefore, and considering that the Faith is rich in interpretation, I clung on to the waggon in such a manner that it did all my work for me, and yet could not be said to be actually carrying me. _Distinguo_. The essence of a vow is its literal meaning. The spirit and intention are for the major morality, and concern Natural Religion, but when upon a point of ritual or of dedication or special wors.h.i.+p a man talks to you of the Spirit and Intention, and complains of the dryness of the Word, look at him askance. He is not far removed from Heresy.

I knew a man once that was given to drinking, and I made up this rule for him to distinguish between Bacchus and the Devil. To wit: that he should never drink what has been made and sold since the Reformation--I mean especially spirits and champagne. Let him (said I) drink red wine and white, good beer and mead--if he could get it--liqueurs made by monks, and, in a word, all those feeding, fortifying, and confirming beverages that our fathers drank in old time; but not whisky, nor brandy, nor sparkling wines, not absinthe, nor the kind of drink called gin. This he promised to do, and all went well. He became a merry companion, and began to write odes. His prose clarified and set, that had before been very mixed and cloudy. He slept well; he comprehended divine things; he was already half a republican, when one fatal day--it was the feast of the eleven thousand virgins, and they were too busy up in heaven to consider the needs of us poor hobbling, polyktonous and betempted wretches of men--I went with him to the Society for the Prevention of Annoyances to the Rich, where a certain usurer's son was to read a paper on the cruelty of Spaniards to their mules. As we were all seated there round a table with a staring green cloth on it, and a d.a.m.nable gas pendant above, the host of that evening offered him whisky and water, and, my back being turned, he took it. Then when I would have taken it from him he used these words--

'After all, it is the intention of a pledge that matters;' and I saw that all was over, for he had abandoned definition, and was plunged back into the horrible mazes of Conscience and Natural Religion.

What do you think, then, was the consequence? Why, he had to take some nasty pledge or other to drink nothing whatever, and become a spectacle and a judgement, whereas if he had kept his exact word he might by this time have been a happy man.

Remembering him and pondering upon the advantage of strict rule, I hung on to my cart, taking care to let my feet still feel the road, and so pa.s.sed through the high limestone gates of the gorge, and was in the fourth valley of the Jura, with the fifth ridge standing up black and huge before me against the last of the daylight. There were as yet no stars.

There, in this silent place, was the little village of Undervelier, and I thanked the boy, withdrew from his cart, and painfully approached the inn, where I asked the woman if she could give me something to eat, and she said that she could in about an hour, using, however, with regard to what it was I was to have, words which I did not understand. For the French had become quite barbaric, and I was now indeed lost in one of the inner places of the world.

A cigar is, however, even in Undervelier, a cigar; and the best cost a penny. One of these, therefore, I bought, and then I went out smoking it into the village square, and, finding a low wall, leaned over it and contemplated the glorious clear green water tumbling and roaring along beneath it on the other side; for a little river ran through the village.

As I leaned there resting and communing I noticed how their church, close at hand, was built along the low banks of the torrent. I admired the luxuriance of the gra.s.s these waters fed, and the generous arch of the trees beside it. The graves seemed set in a natural place of rest and home, and just beyond this churchyard was that marriage of hewn stone and water which is the source of so peculiar a satisfaction; for the church tower was built boldly right out into the stream and the current went eddying round it. But why it is that strong human building when it dips into water should thus affect the mind I cannot say, only I know that it is an emotion apart to see our device and structure where it is most enduring come up against and challenge that element which we cannot conquer, and which has always in it something of danger for men. It is therefore well to put strong mouldings on to piers and quays, and to make an architecture of them, and so it was a splendid thought of the Romans to build their villas right out to sea; so they say does Venice enthrall one, but where I have most noticed this thing is at the Mont St Michel--only one must take care to shut one's eyes or sleep during all the low tide.

As I was watching that stream against those old stones, my cigar being now half smoked, a bell began tolling, and it seemed as if the whole village were pouring into the church. At this I was very much surprised, not having been used at any time of my life to the unanimous devotion of an entire population, but having always thought of the Faith as something fighting odds, and having seen unanimity only in places where some sham religion or other glozed over our tragedies and excused our sins. Certainly to see all the men, women, and children of a place taking Catholicism for granted was a new sight, and so I put my cigar carefully down under a stone on the top of the wall and went in with them. I then saw that what they were at was vespers.

All the village sang, knowing the psalms very well, and I noticed that their Latin was nearer German than French; but what was most pleasing of all was to hear from all the men and women together that very n.o.ble good-night and salutation to G.o.d which begins--

_Te, lucis ante terminum._

My whole mind was taken up and transfigured by this collective act, and I saw for a moment the Catholic Church quite plain, and I remembered Europe, and the centuries. Then there left me altogether that att.i.tude of difficulty and combat which, for us others, is always a.s.sociated with the Faith. The cities dwindled in my imagination, and I took less heed of the modern noise. I went out with them into the clear evening and the cool. I found my cigar and lit it again, and musing much more deeply than before, not without tears, I considered the nature of Belief.

Of its nature it breeds a reaction and an indifference. Those who believe nothing but only think and judge cannot understand this. Of its nature it struggles with us. And we, we, when our youth is full on us, invariably reject it and set out in the sunlight content with natural things. Then for a long time we are like men who follow down the cleft of a mountain and the peaks are hidden from us and forgotten. It takes years to reach the dry plain, and then we look back and see our home.

What is it, do you think, that causes the return? I think it is the problem of living; for every day, every experience of evil, demands a solution. That solution is provided by the memory of the great scheme which at last we remember. Our childhood pierces through again... But I will not attempt to explain it, for I have not the power; only I know that we who return suffer hard things; for there grows a gulf between us and many companions. We are perpetually thrust into minorities, and the world almost begins to talk a strange language; we are troubled by the human machinery of a perfect and superhuman revelation; we are over-anxious for its safety, alarmed, and in danger of violent decisions.

And this is hard: that the Faith begins to make one abandon the old way of judging. Averages and movements and the rest grow uncertain. We see things from within and consider one mind or a little group as a salt or leaven. The very nature of social force seems changed to us.

And this is hard when a man has loved common views and is happy only with his fellows.

And this again is very hard, that we must once more take up that awful struggle to reconcile two truths and to keep civic freedom sacred in spite of the organization of religion, and not to deny what is certainly true. It is hard to accept mysteries, and to be humble. We are tost as the great schoolmen were tost, and we dare not neglect the duty of that wrestling.

But the hardest thing of all is that it leads us away, as by a command, from all that banquet of the intellect than which there is no keener joy known to man.

I went slowly up the village place in the dusk, thinking of this deplorable weakness in men that the Faith is too great for them, and accepting it as an inevitable burden. I continued to muse with my eyes upon the ground...

There was to be no more of that studious content, that security in historic a.n.a.lysis, and that constant satisfaction of an appet.i.te which never cloyed. A wisdom more imperative and more profound was to put a term to the comfortable wisdom of learning. All the balance of judgement, the easy, slow convictions, the broad grasp of things, the vision of their complexity, the pleasure in their innumerable life--all that had to be given up. Fanaticisms were no longer entirely to be despised, just appreciations and a strong grasp of reality no longer entirely to be admired.

The Catholic Church will have no philosophies. She will permit no comforts; the cry of the martyrs is in her far voice; her eyes that see beyond the world present us heaven and h.e.l.l to the confusion of our human reconciliations, our happy blending of good and evil things.

By the Lord! I begin to think this intimate religion as tragic as a great love. There came back into my mind a relic that I have in my house. It is a panel of the old door of my college, having carved on it my college arms. I remembered the Lion and the s.h.i.+eld, _Haec fuit, Haec almae janua sacra domus._ Yes, certainly religion is as tragic as first love, and drags us out into the void away from our dear homes.

It is a good thing to have loved one woman from a child, and it is a good thing not to have to return to the Faith.

They cook worse in Undervelier than any place I was ever in, with the possible exception of Omaha, Neb.

LECTOR. Why do you use phrases like _'possible exception'?_

AUCTOR. Why not? I see that all the religion I have stuck into the book has no more effect on you than had Rousseau upon Sir Henry Maine.

You are as full of Pride as a minor Devil. You would avoid the _cliche_ and the commonplace, and the _phrase toute faite_. Why? Not because you naturally write odd prose--contrariwise, left to yourself you write pure journalese; but simply because you are swelled and puffed up with a desire to pose. You want what the Martha Brown school calls 'distinction' in prose. My little friend, I know how it is done, and I find it contemptible. People write their articles at full speed, putting down their unstudied and valueless conclusions in English as pale as a film of dirty wax--sometimes even they dictate to a typewriter. Then they sit over it with a blue pencil and carefully transpose the split infinitives, and write alternative adjectives, and take words away out of their natural place in the sentence and generally put the Queen's English--yes, the Queen's English--on the rack. And who is a penny the better for it? The silly authors get no real praise, not even in the horrible stucco villas where their clique meet on Sundays. The poor public buys the _Marvel_ and gasps at the cleverness of the writing and despairs, and has to read what it can understand, and is driven back to toshy novels about problems, written by cooks. 'The hungry sheep,' as some one says somewhere, 'look up and are not fed;' and the same poet well describes your pipings as being on wretched straw pipes that are 'scrannel'--a good word.

Oh, for one man who should write healthy, hearty, straightforward Englis.h.!.+ Oh, for Cobbett! There are indeed some great men who write twistedly simply because they cannot help it, but _their_ honesty is proved by the ma.s.s they turn out. What do you turn out, you higglers and sticklers? Perhaps a bad triolet every six months, and a book of criticism on something thoroughly threadbare once in five years. If I had my way--

LECTOR. I am sorry to have provoked all this.

AUCTOR. Not at all! Not at all! I trust I have made myself clear.

Well, as I was saying, they cook worse at Undervelier than any place I was ever in, with the possible exception of Omaha, Neb. However, I forgave them, because they were such good people, and after a short and bitter night I went out in the morning before the sun rose and took the Moutier road.

The valley in which I was now engaged--the phrase seems familiar--was more or less like an H. That is, there were two high parallel ranges bounding it, but across the middle a low ridge of perhaps a thousand feet. The road slowly climbed this ridge through pastures where cows with deep-toned bells were rising from the dew on the gra.s.s, and where one or two little cottages and a village already sent up smoke. All the way up I was thinking of the surfeit of religion I had had the night before, and also of how I had started that morning without bread or coffee, which was a folly.

When I got to the top of the ridge there was a young man chopping wood outside a house, and I asked him in French how far it was to Moutier.

He answered in German, and I startled him by a loud cry, such as sailors give when they see land, for at last I had struck the boundary of the languages, and was with pure foreigners for the first time in my life. I also asked him for coffee, and as he refused it I took him to be a heretic and went down the road making up verses against all such, and singing them loudly through the forest that now arched over me and grew deeper as I descended.

And my first verse was--

Heretics all, whoever you be, In Tarbes or Nimes, or over the sea, You never shall have good words from me.

_Caritas non conturbat me._

If you ask me why I put a Latin line at the end, it was because I had to show that it was a song connected with the Universal Fountain and with European culture, and with all that Heresy combats. I sang it to a lively hymn-tune that I had invented for the occasion.

I then thought what a fine fellow I was, and how pleasant were my friends when I agreed with them. I made up this second verse, which I sang even more loudly than the first; and the forest grew deeper, sending back echoes--

But Catholic men that live upon wine Are deep in the water, and frank, and fine; Wherever I travel I find it so, _Benedicamus Domino._

There is no doubt, however, that if one is really doing a catholic work, and expressing one's att.i.tude to the world, charity, pity, and a great sense of fear should possess one, or, at least, appear. So I made up this third verse and sang it to suit--

On childing women that are forlorn, And men that sweat in nothing but scorn: That is on all that ever were born, _Miserere Domine._

Then, as everything ends in death, and as that is just what Heretics least like to be reminded of, I ended thus--

To my poor self on my deathbed, And all my dear companions dead, Because of the love that I bore them, _Dona Eis Requiem._

I say 'I ended.' But I did not really end there, for I also wrote in the spirit of the rest a verse of Mea Culpa and Confession of Sin, but I shall not print it here.

So my song over and the woods now left behind, I pa.s.sed up a dusty piece of road into Moutier, a detestable town, all whitewashed and orderly, down under the hills.

I was tired, for the sun was now long risen and somewhat warm, and I had walked ten miles, and that over a high ridge; and I had written a canticle and sung it--- and all that without a sup or a bite. I therefore took bread, coffee, and soup in Moutier, and then going a little way out of the town I crossed a stream off the road, climbed a knoll, and, lying under a tree, I slept.

I awoke and took the road.

The road after Moutier was not a thing for lyrics; it stirred me in no way. It was bare in the sunlight, had fields on either side; and in the fields stood houses. In the houses were articulately-speaking mortal men.

There is a school of Poets (I cannot read them myself) who treat of common things, and their admirers tell us that these men raise the things of everyday life to the plane of the supernatural. Note that phrase, for it is a shaft of light through a cloud revealing their disgusting minds.

Everyday life! As _La Croix_ said in a famous leading article: _'La Presse?'_ POOH!' I know that everyday life. It goes with sandals and pictures of lean ugly people all just like one another in browny photographs on the wall, and these pictures are called, one 'The House of Life', or another, 'The Place Beautiful', or yet again a third, 'The Lamp of the Valley', and when you complain and s.h.i.+ft about uneasily before these pictures, the scrub-minded and dusty-souled owners of them tell you that of course in photographs you lose the marvellous colour of the original. This everyday life has mantelpieces made of the same stuff as cafe-tables, so that by instinct I try to make rings on them with my wine-gla.s.s, and the people who suffer this life get up every morning at eight, and the poor sad men of the house slave at wretched articles and come home to hear more literature and more appreciations, and the unholy women do nothing and attend to local government, that is, the oppression of the poor; and altogether this accursed everyday life of theirs is instinct with the four sins crying to heaven for vengeance, and there is no humanity in it, and no simplicity, and no recollection. I know whole quarters of the towns of that life where they have never heard of Virtus or Verecundia or Pietas.

LECTOR. Then--