now at the fountain, now in the vineyard. He knows the peculiar delights which belong to each season of the year. In the spring he follows ploughing and sowing, in the summer reaping, and in the autumn the vintage. Every where he has pastime, mirth, refection, delight; and besides these daily and domestic feasts which he enjoys at home, by going out sometimes to taste servants' fare, he returns with more relish to former delights; he loves to gather the new fruits, to roast the corn before it be matured in the ear, to pick out the first ripe grapes, to carry home a young bird with great joy to the house in order to love and nourish it. If he knows that his father is about to go to any town or castle, or to market, or to some solemnity with the intention of returning immediately, he wishes to go with him that he may see new and unaccustomed things, so that on his return he may relate what he has seen to his comrades, describing the appearance of the men, the situation of the place, the extent of the city, the height of the house, the abundance of things on sale. Thus when he knows that he is to return, he gladly leaves home; but if he were not to hope for a return, and if any one were to attempt to compel him to go forth, he would not leave his father's house without lamentable groans and great sorrow. He is glad to have diversion abroad, but he wishes to have no permanent abode any where excepting in his father's house with his domestics, among whom he was born and with whom he was bred: he desires to live with them, and to grow old amongst them, nor would he be separated from them even in death, but he would wish to be always with those who have been known and dear to him in life. Nothing beyond this he seeks, nothing more does he desire. In like manner then, let us study to converse in the house of the Lord, and we too shall find peace and rest, and pleasure; let us be simple, not desiring foreign things, loving more the delights which God hath prepared for us, and which are found in his house, rather than the blandishments of this world. Here we have transparent fountains, flowery meadows, wide and swelling fields, rich vineyards, abundant flocks, fertile crops, fruitful trees, irrigated gardens, and delights of every kind, all in short that the mind can desire or possess. Do you ask what are these fountains, meadows and gardens? The examples of the just, the sources of wisdom, and the sweets of all virtue; for we have our feet directed in the ways of the commandments of God, that remembering his mercies which have been from all generations, we may exercise our heart and enkindle our desire in his love: we can contemplate all the works of our restoration, from the beginning to the end of the world, according to the course of time, the events of things, and the deeds of men *." Finally, manners were not left without participating in the influence of that wisdom which is derived from the spectacle and observation of the visible world. The great guides of Catholic ages were men of Wordsworth's type, who intensely studied with a painter's eye and poet's heart, all the spirit-moving imagery of earth and sea, and air; men, in short, whose whole lives flowed in a course of sympathy divine with nature. Much they learned from each walk through their forest glades, where birds and brooks from leafy dells chimed forth delicious music; for not alone the cooing of the gentle dove, but every bird and flower inspired their meditative hearts. The efficacy and justice of this rule must be even in a peculiar manner apparent, methinks, to those who are fallen upon the present days, though so little consonant with the muse; for when they walk on a morning in the spring through those parks and gardens of their capitals, once the haunts, perhaps, of the hooded brethren of Francis, or St. Bruno, and behold the fresh innocent generation of young leaves bursting forth simultaneously with such order, the only heaven-inspired things that now remain there,—it is impossible for them not to think occasionally with astonishment and sorrow on the crowd of intellectual creatures around them, so obdurate to justice, and disobedient and out of tune amidst this sweet creation that was intended to utter one universal voice of love and praise. Hugo de St. Victor, in his work entitled, "On Beasts," instructs men in various duties from the example of divers irrational animals and other creatures. He, too, like the great poet of the Lakes, would remark in speaking of the wren and her nest, that "The hermit has no finer eye for shadowy quietness." The monks had frequently that intimate acquaintance with the manners of birds Hugo de S. Victor, Institutiones Monast. de Vanitate Mundi, Lib. II. which Olaus Magnus evinces in his history, where he describes with such amusing simplicity those of the northern tribes. It was in the spirit of those times to consider beasts and birds as endowed with characters analogous to human; and so successful were the fabulists that almost every bird and beast was known to the middle ages as a personage under an appropriate name, which in some languages, as with Renard in the French, by a singular fate remained to the animal, having superseded its own generic appellation. Giles of Colonna, too, throughout his work on government, cites the example of animals to instruct men in various moral duties; and Bartholomew Glaunville, of the family of the counts of Suffolk, an English Franciscan of the fourteenth century, followed in the same track in his work on the advantages of philosophy to a theologian, in which, with learning and subtle observation, he explained the properties of material things, by means of which he threw light on difficult passages of the Holy Scripture. The most interesting illustration of this rule may be found, perhaps, in the rhyme composed by Alanus de Insulis, the universal doctor. "Omnis mundi creatura Nobis est et speculum, Nostræ vitæ, nostræ mortis, Nostrum statum pingit rosa, Quæ dum primo mane floret, Ergo spirans flos expirat Sic ætatis ver humanæ, Vitale corpusculum. Cujus decor dum perorat Fit flos fœnum, gemma lutum : Cujus vita, cujus esse Vitam morte claudere. Sic mors vitam, risum luctus, In nos primum dat insultum Nos proponit in laborem : Ergo clausum sub hac lege Luge pœnam, culpam plange, Ne defluant in devia." of all Thus were truth and justice taught by every garden, grove, and field, which preached, though mute, things blending into one." CHAPTER XI. ENOUGH has been seen to prove the fact of a second creation of the human race, albeit, in harmony with the first, and only a fresh manifestation of an endless love. Still somewhat remains to complete this scene of our historic vision-something as yet but faintly sketched, or left for others to supply, which we should strive to develope with more force and precision. Attentive consideration is due, for instance, to the fact that the justice of the ages of faith did not flow from the inclination or partialities of individuals, but from the authoritative promulgation of a universal law recognized as divine. The character of all ages which have not been under the influence of faith, is independence of authority. "If I should resolve to fast at all, I will fast on whatever day I choose, by my own choice and with full liberty." It was thus that Erius used to speak according to St. Epiphanius. One might remark here how unamiable and offensive even to the eyes of humanity is this condition of self-will, and how the principle of Catholic obedience imparted both grace and security to virtue. Does a youth practise any act from a private opinion which is counter to the common voice? He is referred to the judgment of men more acute or more experienced than himself, and if he persist he may, perhaps, very justly incur the odium attached to singularity and obstinate perverseness: but in yielding to the highest authority, he is invulnerable, for if he should incur blame in the fulfilment of duty, he will be supported by a reliance not on his own abilities and superior judgment, but on the cloud of witnesses, on the unerring wisdom and infallible reason of the church, which commands him to adhere though he should have to stand alone, to the maxims of faith and of the ancient honour. Hence it is noted by S. Bonaventura, "quod propter alterius scandalum non debemus recedere à virtute justitiæ,” “for our Lord both in word and deed gave scandal to the Pharisees a remark to be pressed on those who are always trembling lest by observing Catholic manners, they should offend persons who are separated from unity. It was, however, the determination of the will which constituted the chief advantage arising from an authoritative rule of manners; for however magnificently some philosophers may declaim, justice hath but little to expect on earth when men are wholly left to the guidance of a mind which has banished the sense of responsibility, and to Meditationes Vitæ Christi, cap. 38. |