I see another people
struggling
without a pause, and gaining
minute by minute new force in the struggle.
minute by minute new force in the struggle.
Warner - World's Best Literature - v15 - Kab to Les
Shortly afterward,
the two brothers, having inherited jointly La Chenaie from their uncle,
retired there. From this retreat, two years later, 1807, appeared
Lamennais's first literary essay: a (Guide Spirituel,' the translation
of Louis de Blois's tract the "Speculum Monacharum. The transla-
tion, perfect in itself, is accompanied by a preface which in pure
spirituality of thought and expression equals, if it does not surpass,
the original tract. Lamennais himself never afterwards surpassed it.
It was his next publication a year later, however, that sounds the
## p. 8846 (#470) ###########################################
8846
LAMENNAIS
true note, the war-cry of his genius, - his (Reflections upon the State
of the Church during the Eighteenth Century and the Actual Situa-
tion,' -- a fierce arraignment of the despotism which held the Church
in a cringing position before the government. The book, published
anonymously, was promptly suppressed by Napoleon's police. Jean,
now Vicar of St. Malo and director of the ecclesiastical seminary
there, withdrew his brother from La Chenaie, and gave him the posi-
tion of professor of mathematics in the seminary, persuading him
about the same time to receive the tonsure. In collaboration the
two brothers wrote “The Tradition of the Church on the Institution of
Bishops. The downfall of Napoleon and the restoration of the Bour-
bons opportunely opening the way to Paris, Félicité went thither
with the manuscript. The book came out, but it did not sell.
Polemical by nature, the project of an ecclesiastical journal, a
Catholic organ, came to him as a necessity of the hour; but, help-
lessly dependent upon his brother, he urged him to come to Paris
and make the venture a possible one. Jean refused to be diverted
from his vocation as parish priest. The return of Napoleon put an
end to situation and projects. Lamennais went into exile in London.
Friendless and without resources, he was wandering around the streets
in search of employment, when he met the Abbé Caron, the dispenser
of royal charity to French exiles in London. The Abbé befriended
Lamennais, and in the end gained over him an influence similar to
that of his brother Jean. As a result of their intimacy, and before
the Hundred Days were over, Lamennais was persuaded to take the
last step in his profession and become a priest. It is in elucidating
this period of Lamennais's life that the publication of his private
letters has been of most service to his memory. When he returned
to Paris he was ordained priest. Two years later the first volume of
his “Essay on Indifference in Matters of Religion appeared. Its suc-
cess was instantaneous and immense.
To quote Sainte-Beuve: “Its
effect upon the world was that of a sudden explosion; the author
was bombarded into celebrity by it. ” Lamennais was soon surrounded
by a party of the most brilliant men among the clergy and laity.
The essay, falling into the hands of the law-student Lacordaire,
converted him into a student of theology. It must suffice here to
state that Lamennais's creed at this time was that of the strictest
Ultramontane. Upon the appearance of the second volume, the debate
which the first volume caused waxed into a violent tempest of dis-
cussion. To satisfy the orthodox an appeal was made to Rome.
Lamennais himself went there for a personal interview with the
Pope. He was welcomed by Leo XII. as the foremost living cham-
pion of the Church; and returned to Paris, encouraged to continue
his warfare. He now entered the period of his highest ecclesiastical
»
## p. 8847 (#471) ###########################################
LAMENNAIS
8847
over-
.
devotion and his greatest literary activity. He wrote for Château-
briand's paper the Conservateur, for the Drapeau Blanc, and for the
Mémorial Catholique; he published his Religion Considered in its
Relations to Civil and Political Order,' and his Progress of the
Revolution and of the War against the Church,' for both of which
he was prosecuted and fined; his famous open letters to the Arch-
bishop of Paris appeared.
Lamennais came revolutionized out of the Revolution of July (1839),
and joined the Liberals in politics. It was the beginning of the strug-
gle which now took place in his mind between his Ultramontane ideal
and his ideal of political liberty. With Montalembert and Lacordaire
for associates, he founded the Avenir, which bore for its motto and
had for its platform “God and Liberty”; and he organized an agence
générale, a secular arm to carry its principles into practice. The
government, the Gallicans, and the Jesuits combined into an
whelming opposition against the Avenir; and Lamennais was de-
nounced to the Pope, Gregory XVI. , as a modern Savonarola. The
Avenir was ordered to suspend; the editors obeyed, starting imme-
diately for Rome. Lamennais published the account of this journey
years afterwards; the book furnishes to the religious and political
history of the nineteenth century a page that can never lose its value
or interest. It is a masterpiece.
After long days of waiting in Rome, an interview was obtained
from the Pope upon condition that no allusion should be made to the
object of the interview; after another wearisome period of waiting
for definite action or response from the Vatican, the pilgrims decided
to return to Paris. At Munich the Pope's encyclical overtook them;
it condemned political freedom in some of its most essential forms.
Lamennais wrote an act of submission to the Pope; but it was not
an unqualificd pledge of adherence to the encyclical, and of absolute
obedience to the Pope in temporal as well as spiritual matters. The
Pope in a brief, demanded this. Lamennais hesitated, struggled;
the pressure of his most intimate affections was brought to bear upon
him; «The arts adopted against him," writes Mazzini, “constituted a
positive system of moral torture. ” He signed the act of submission
demanded, and retired to his old refuge, La Chenaie. Here a small
group of devoted scholars gathered around him; among them was
Maurice de Guérin, who has described the place and the master in
his letters. Before the year was over, the Words of a Believer)
appeared in print. Its effect also was that of an explosion. Sainte-
Beuve, who superintended the publication of it, found the printers
abandoning their work at it, awe-struck by reading the pages. A
council of ministers was called. “It is a red cap stuck on a cross,”
said one; “That book could wake the dead," said the Archbishop of
>
## p. 8848 (#472) ###########################################
8848
LAMENNAIS
»
Paris. Guizot demanded the prosecution of the author; the insane
asylum was suggested. A hundred thousand copies were sold imme-
diately; it was translated into all European languages. Gregory XVI.
condemned its contents as “falsas, calumniosas, temerarias,
impias, scandalosas, erroneas. ” In Mazzini's words: “The priest of
the Romish Church became the priest of the church universal. ”
Modern Slavery,' the Book of the People, Politics for the Peo-
ple,' followed. A paper on (The Country and the Government) cost
Lamennais three months' imprisonment. For eighteen years he now
fought with incessant activity in the ranks of the Radicals, and con-
tributed to the most pronounced Radical papers.
He served in the
Constituent Assembly, and as member of the Committee on Constitu-
tion drew up a draught that was rejected as too radical. He changed
the aristocratic form of his name into the familiar Lamennais. The
Coup d'Etat of Napoleon, by destroying all hopes of political liberty,
freed him from politics; as the encyclical of the Pope, by destroying
all hopes of religious liberty, freed him from the Church. Estranged
friends, resentful pride, straitened resources, and ill health, are the
private chronicle of his life of retirement; during which he employed
his indefatigable mind upon a (Sketch of Philosophy) in four vol-
umeş, and a translation of Dante.
In January 1854, seized with his last illness, he expired, surrounded
by a few devoted friends, who enforced his orders against priestly
visits. According to his instructions, no religious services were held
over his body; he was conveyed to the cemetery in the hearse of the
city poor, and was buried in the common trench, no cross or name
marking the spot. Twenty thousand people, headed by Lamartine,
,
Béranger, and Cousin, followed the funeral.
Grau tuua
A SPIRITUAL ALLEGORY
1
T was a dark night; a starless sky hung heavily above the earth
like the lid of black marble over a tomb.
And nothing troubled the silence of the night; unless that
it were a strange sound, like the light flapping of wings now and
again, was audible over city and country.
## p. 8849 (#473) ###########################################
LAMENNAIS
8849
seven
And then the darkness deepened, and every one felt his heart
oppressed, while a shiver ran through his veins.
And in a hall hung with black and lighted by a ruddy lamp,
men clad in purple, and with heads bound with crowns,
were seated on seven iron chairs.
And in the midst of the hall rose a throne built out of bones;
and at the foot of the throne, in the form of a footstool, was an
overthrown crucifix; and before the throne an ebony table; and
on the table a vase full of red and foaming blood, and a human
skull.
And the seven crowned men seemed sad and thoughtful; and
from the depths of sunken orbits their eyes from time to time
emitted sparks of livid fire.
And one of them having risen, approached the throne, totter-
ing as he went, and set his foot upon the crucifix.
At that moment his limbs trembled, and he seemed about
to faint. The others looked on silently; they did not make the
slightest movement, but an indescribable something crept over
their brows, and a smile which is not of man contracted their
eyes.
And he who had seemed ready to faint stretched out his hand,
seized the vase full of blood, poured some into the skull, and
drank it.
And this drink seemed to fortify him.
And he lifted up his head, and this cry burst from his breast
like a hollow rattle:
"Accursed be Christ who has brought back liberty to earth!
And the six other crowned men all rose together, and all
together uttered the same cry:-
"Accursed be Christ who has brought back liberty to earth! ”
After which, when they had resumed their iron seats, the first
said:
“My brothers, what can we do to stifle liberty ? For our reign
is at an end, if his begins. We have a common cause. Let each
suggest what seems good to him. Here is my advice: Before
Christ came, did any stand before us? His religion has destroyed
us. Let us abolish the religion of Christ. ”
And all answered, “That is true.
«
Let us abolish the religion
of Christ! »
And a second advanced toward the throne, took the human
skull, poured in the blood, drank it, and then said: -
>>
c
XV-554
## p. 8850 (#474) ###########################################
8850
LAMENNAIS
»
"We must abolish not only religion, but also science and
thought: for science wishes to know what it is not good for us
that man should know; and thought is always ready to struggle
against force. ”
And all answered, "It is true.
<<
Let us abolish science and
thought. ”
And when he had followed the example of the first two, a
third said:-
"When we shall have plunged man back into brutishness by
taking away religion, science, and thought, we shall have done
much; but something will still remain to do. The brute has
dangerous instincts and dangerous sympathies. One people should
never hear the voice of another people, lest it should be tempted
to follow an example of complaint and agitation. Let no sound
from without penetrate to us. ”
And all answered, "It is true. Let no sound from without
penetrate to us. ”
And a fourth said:-
“We have our interests, and the nations too have theirs which
are opposed to ours. If they were to unite in self-defense, how
could we resist them ? Let us divide to reign. In every hamlet,
every city, every province, let us establish an interest opposed to
that of other hamlets, other cities, other provinces. Then all
will hate each other, and will not think to unite against us.
And all answered, "It is true. Let us divide to reign!
Concord would destroy us. ”
And a fifth, when he had twice filled with blood and twice
emptied the human skull, said:
"I approve all these means; they are good, but inadequate.
To create brutes is well; but intimidate these brutes — strike
them with terror by an inexorable justice and frightful penalties
- if you would not sooner or later be devoured by them. The
executioner is the prime minister of a good prince. ”
And all answered, “It is true. The executioner is the prime
minister of a good prince. ”
And a sixth said:-
"I acknowledge the advantage of prompt, terrible, inevitable
penalties. Yet there are brave spirits and despairing spirits who
.
brave penalties. If you would govern men easily, soften them
by pleasure. Virtue is naught to us; it nourishes force: let us
exhaust it by means of corruption. ”
C
»
## p. 8851 (#475) ###########################################
LAMENNAIS
8851
And all answered, "It is true. Let us exhaust strength and
energy and courage by means of corruption. ”
Then the seventh, having like the others drunk from the
human skull, with feet on the crucifix, spoke thus:-
« Down with Christ ! - there is war to the death, eternal war
between him and us. But how can we tear the nations from
him ? It is a vain attempt. What then shall we do? Listen to
me. We must win the priests of God with goods, honors, and
power. And they will command the people in the name of
Christ to submit to us in all things, whatever we may do, what-
ever we may order. And the people will believe them; and will
obey from conscience, and our power will be stronger than ever
before. "
And all answered, "It is true. We must win over the priests
of Christ ! »
And suddenly the lamp which lighted the hall went out, and
the seven men separated in the darkness.
And to a just man, who at that moment was watching and
praying before the Cross, it was said: “My day is drawing near.
Adore and fear nothing. ”
Translated for (A Library of the World's Best Literature) by Jane G. Cooke.
CHAPTERS FROM (WORDS OF A BELIEVER)
INTRODUCTORY, TO THE PEOPLE
T"
his book was made principally for you; it is to you that I
offer it. May it, amid so many ills that are your portion,
so many sorrows that bear you down almost without any
rest, reanimate and console you a little.
You who carry the burden of the day, I would that it might
be to your poor tired souls what, at midday in the corner of a
field, the shade of a tree no matter how stunted it may be —
is to one who has worked all the morning under the hot rays
of the sun.
You are living in evil times, but these times will pass away.
After the rigors of winter, Providence sends a season less rude;
and the little bird blesses in his morning songs the beneficent
hand which has returned to him warmth and abundance, his com-
panion and soft nest.
## p. 8852 (#476) ###########################################
8852
LAMENNAIS
:
Hope and love. Hope softens all things; and love renders all
things easy. There are at this moment men who are suffering
much because they have loved you much. I their brother, I
have written the account of what they have done for you, and
what has been done against them on account of it; and when
violence shall have worn itself out I shall publish it, and you
will read then with tears less bitter, and you also will love these
men who have so loved you. At present, if I should speak to
you of their love and of their sufferings, I should be thrown into
the dungeon with them. I would descend into it with great joy
if your misery could thereby be lightened a little; but you would
not recover any ease from it, and that is why it is better to wait
and pray God that he shorten the trial. Now it is men who
judge and strike; soon it will be He who will judge. Happy
those who see his justice!
I am old: listen to the words of an old man. The earth is
sad and dried up, but it will turn green again. The breath of
the wicked will not eternally pass over it, like a wind that blasts.
What is being done, Providence wishes should be done for
your instruction, so that you may learn to be good and just
when your hour comes. When those who make an abuse of
power shall have passed before you, like the mud of the running
gutters in a day of storms, then you will understand that good
alone is durable, and you will fear to soil the air which the
breath of heaven has purified.
Prepare your souls against that time, for it is not far off, - it
nears.
Christ, laid upon the cross, has promised to deliver you.
Believe in his promise: and to hasten its fulfillment, reform that
which needs reformation within you; exercise yourselves in all
virtues, and love one another, as the Savior of the human race
loved you till his death.
IN The name of the Father, and of the Son, and of the Holy
Spirit, Amen.
Glory to God in the highest of heaven, and peace on earth to
men of good-will.
The Father begot the Son, his Word, his Verb: and the Verb
became flesh, and dwelt amongst us; and it came into the world,
and the world knew it not
## p. 8853 (#477) ###########################################
LAMENNAIS
8853
The Son promised to send the consoling Spirit, which proceeds
from the Father and himself, and which is their mutual love:
will come and renew the face of the earth, and it will be like
a second creation.
Eighteen centuries ago the Verb scattered the divine seed, and
the Holy Spirit fertilized it. Men saw it flourish; they tasted the
fruit, the fruit of the Tree of Life, replanted in their poor hab-
itations. I tell you there was a great joy among them when
they saw the light appear, and felt themselves all penetrated by
a celestial fire.
At present the earth has again become cloudy and cold.
Our fathers saw the sun decline. As it descended below the
horizon, the whole human race thrilled. Then there was in that
night I do not know what; it has no name. Children of the
night, the west is black but the orient begins to lighten.
II
LEND your ear and tell me whence comes that noise, confused,
vague, strange, that one hears on all sides.
Place your hand upon the earth, and tell me why it thrills.
Something that we know not moves inside the world; a labor
of God is there.
Is not each one waiting in expectation? Is there a heart that
is not beating?
Son of man, mount to the heights and proclaim what thou
seest.
I see on the horizon a livid cloud; and around, a red light like
the reflection from a conflagration.
Son of man, what seest thou besides?
I see the seas raising their floods, and the mountains shaking
their tops.
I see the rivers changing their courses, the hills tottering and
falling and filling up the valleys.
Everything is giving way, everything is moving, everything
is taking on a new appearance.
Son of man, what seest thou again ?
I see storms of dust in the distance; and they are rolling
hither and thither, dashing, breaking, mingling together. They
pass over the cities; and when they have passed, naught is seen
but the plain.
## p. 8854 (#478) ###########################################
8854
LAMENNAIS
I see the people rising in tumult, and the kings turning pale
under their diadems. War is between them; a war to the death.
I see a throne, two thrones, broken into pieces, and the peo-
ple scattering the fragments over the earth.
I see a people fighting as the archangel Michael fought against
Satan. His blows are terrible, but he is naked, and his enemy
is covered with thick armor. O God! He is fallen; he is struck
to the death. No! he is but wounded; Mary, the virgin mother,
throws her cloak over him, smiles upon him, and carries him for
a while out of the fight.
I see another people struggling without a pause, and gaining
minute by minute new force in the struggle. This people bear
the sign of Christ over the heart.
I see a third one, upon which six kings have put the foot;
and every time he moves, six poniards are plunged into his
breast.
I see upon a vast edifice, at a great height up in the air, a
cross which I can barely distinguish, because it is covered with
a black veil.
Son of man, what seest thou yet again ?
I see the Orient, troubled within itself. It sees its antique
palaces falling, its old temples crumbling into dust, and it lifts
its eyes as if to seek other grandeurs and another God.
I look towards the Occident: A woman with a proud eye and
serene face; she traces with a firm hand a light furrow; and
wherever the plowshare has passed I see arising new genera-
tions, who invoke her in their prayers and bless her in their
hymns.
I see in the North, men whose only remaining heat is con-
centrated in their heads, and it intoxicates them; but Christ is
touching them with his cross, and their hearts are beginning to
beat again.
I see in the South, races bowed down under I know not what
malediction; a heavy yoke is bearing upon them: but Christ is
touching them with his cross, and they are straightening up
again.
Son of man, what seest thou still ?
He does not answer: let us call again:
Son of man, what seest thou ?
I see Satan flying, and Christ surrounded by angels coming to
reign.
## p. 8855 (#479) ###########################################
LAMENNAIS
8855
V
When you see a man conducted to prison, or to execution, do
not hasten to say, « That is a wicked man, who has committed a
crime against men. ” For perhaps he is a good man, who wished
to serve men, and is being punished for it by their oppressors.
When you see a people laden with chains and delivered to
the executioner, do not hasten to say, “That is a violent people,
who wished to trouble the peace of the earth. ” For perhaps it
is a martyr people, dying for the salvation of human kind.
Eighteen centuries ago, in a city of the East, the pontiffs and
king of the day nailed upon a cross, after having scourged him
with rods, a rebel, a blasphemer, as they called him.
The day of his death there was a great terror in hell, and a
great joy in heaven.
For the blood of the Just had saved the world.
VIII
IN The beginning, labor was not necessary for man to live;
the earth of itself supplied all his needs.
But man did evil; and as he revolted against God, the earth
revolted against him. It came to pass to him then as it comes
to pass to the child that revolts against his father: the father
recalled his love from him, abandoning him to himself; and the
servants of the house refusing to serve him, he has had to go
out to seek here and there his poor life, eating bread earned by
the sweat of his brow.
Since then, God has condemned all men to labor, and all have
their work to do, either of the body or of the mind; and those
who say "I shall not work,” are the most miserable.
For as
worms devour the corpse, so do vices devour them;
and if it is not vices it is ennui.
And when God wanted man to go to work, he hid a treasure
for him in the work; for he is a father, and the love of a father
never dies.
And to him who makes good use of this treasure, and does
not foolishly waste, there comes to him a true rest; and then he
is as men were at the beginning.
And God gave them also this precept: "Aid one another; for
there
are among you some stronger, some weaker, some sickly,
some healthy; and nevertheless they all must live.
And if you
## p. 8856 (#480) ###########################################
8856
LAMENNAIS
(
act thus to one another, all will live; because I will recognize
the pity that you had for your brother, and I shall make the
sweat of your brow fertile. ”
And that which God promised has always been verified, and
never has he who aids his brothers been seen to lack bread.
Now there was once a wicked man, and cursed of Heaven.
And this man was strong and hated work; so that he said, “How
shall I do? If I do not work I shall die, and work is unendur-
able to me! ”
Then a thought came from hell into his heart. He went
by night, and seizing some of his brothers while they slept,
he put them in chains. "For,” said he, "I will force them
with rods and with the whip to work for me, and I will eat the
fruit of their work. ”
And he did as he thought; and others seeing this, did like-
wise: and there were no longer any brothers, there were masters
and slaves.
It was a day of mourning upon all the earth.
A long time afterwards there was another man, more wicked
than the first and more cursed of Heaven.
Seeing that men had multiplied everywhere, and that their
multitude was innumerable, he said to himself: "I might well
perhaps enchain some of them, and force them to work for me;
but I should have to nourish them, and that would diminish my
gain. Let me do better: let them work for nothing; they will
die, in truth, but as their number is great, I shall amass riches
before it greatly diminishes, and there will always be enough of
them left over. ”
And now all this multitude lived upon what it received in
exchange for its labor.
Having spoken thus to himself, the man addressed himself
more particularly to a few, and he said to them: “You work
six hours, and you are given a piece of money for your work:
work for twelve hours and you will gain two pieces of money,
and you will live much better, - you, your wife, and your child-
ren. ”
And they believed him.
And he told them again: “You work only half the days of
the year: work all the days of the year, and your gain will be
double. ”
And they believed him again.
((
(
## p. 8857 (#481) ###########################################
LAMENNAIS
8857
-
And it came to pass from this, that the quantity of work
having become greater by half, without the need of the work
becoming greater, half of those who formerly lived from their
labor found no longer any one to employ them.
Then the wicked man whom they believed said to them: "I
will give work to you all, on the condition that you work the
same length of time, and that I pay you but half of what I
formerly paid you; for I am very willing to do you a service, but
I do not wish to ruin myself. ”
And as they were hungry,—they, their wives, and their child-
ren,- they accepted the proposition of the wicked man, and they
blessed him; «for,” said they, “he is giving us life. ”
And always continuing to deceive them in the same way,
the wicked man ever increased their work and ever diminished
their salary.
And they died for the want of the necessities of life, and
others hastened forward to replace them; for indigence had be-
come so great in the country that whole families sold themselves
for a piece of bread.
And the wicked man who had lied to his brothers amassed
more riches than the wicked man who had enchained them.
The name of the one is Tyrant; the other has no name ex-
cept in hell.
(
XII
When one of you suffers an injustice, when on his road across
the world the oppressor throws some one down and puts a foot
upon him, no one hears him if he complains.
The cry of the poor ascends to God, but it does not reach
the ear of man.
And I asked myself: “Whence comes this evil? Is it that
He who has created the poor as well as the rich, the weak as
well as the strong, has wished to take from the one all fear in
their iniquities from the others all hope in their misery ? »
And I saw that this was a horrible thought, a blasphemy
against God.
It is because each one of you loves himself alone, because
each is separated from his brother, because each is alone and
wishes to be alone, his complaint is not heard.
In the spring, when everything revives, there comes out of
the grass a sound which arises like a long murmur.
## p. 8858 (#482) ###########################################
8858
LAMENNAIS
This sound, formed of so many sounds that they cannot be
counted, is the voice of an innumerable number of poor little
imperceptible creatures. Alone, not one of them could be heard;
all together, they make themselves heard. You also are hidden
in the grass: why does no voice arise from it ?
But if any one has committed an injustice against you, com-
mence by banishing all sentiment of hatred from your heart, and
then, lifting your hands and your eyes above, say to your Father
who is in Heaven: “O Father, thou art the protector of the in-
nocent and the oppressed; for it is thy love that has created the
world, and it is thy justice that governs it.
« Thou wishedst that it should reign upon the earth, and the
wicked man opposes his evil will. That is why we had deter-
mined to fight the wicked.
“O Father! give counsel and help to our minds, and strength
to our arms! »
When you have thus prayed from the depths of your soul,
fight and fear nothing.
XV
You have but one day to pass upon the earth: order it so that
you may pass it in peace.
Peace is the fruit of love; for love lies at the bottom of pure
hearts as the drop of dew in the calyx of a flower.
Oh, if you knew what it was to love!
You say that you love, and many of your brothers lack bread
to sustain life; clothing to cover their naked limbs; a roof to
shelter them; a handful of straw to sleep upon; while you have
abundance of everything.
You say that you love, while there are sick ones in great
numbers, languishing on their wretched couches without help;
unhappy ones weeping, and no one to weep with them; little
children going about all stiff with cold, from door to door, asking
the rich for a crumb of bread from their tables, and not getting it.
You say that you love your brothers; and what would you do
if you hated them ?
## p. 8859 (#483) ###########################################
LAMENNAIS
8859
XXIII
LORD, we cry unto thee, from the depths of our misery, like
animals who lack pasture for their little ones.
We cry unto thee, Lord !
Like the sheep robbed of its lamb,
We cry unto thee, Lord.
Like the dove seized by the vulture,
We cry unto thee, Lord.
As the gazelle in the claw of the tiger,
We cry unto thee, Lord.
As the bull exhausted and bleeding under the shaft,
We cry unto thee, Lord.
As the wounded bird that the dog pursues,
We cry unto thee, Lord.
As the swallow faltering from weariness, as it crosses the
seas and struggles in the waves,
We cry unto thee, Lord.
As travelers lost in a burning desert, without water,
We cry unto thee, Lord.
As the shipwrecked on a sterile coast,
We cry unto thee, Lord.
As he who in the night, near a cemetery, meets some hid.
eous spectre,
We cry unto thee, Lord.
As the father ravished of the bread he is taking his starving
children,
We cry unto thee, Lord.
As the prisoner whom unjust power has thrown into a dun-
geon dark and dank,
We cry unto thee, Lord.
As the slave torn by the whip of his master,
We cry unto thee, Lord.
As the innocent led to execution,
We cry unto thee, Lord.
As the people of Israel in the land of bondage,
We cry unto thee, Lord.
As the descendants of Jacob, whose eldest sons the King of
Egypt caused to be drowned in the Nile,
We cry unto thee, Lord.
## p. 8860 (#484) ###########################################
8860
LAMENNAIS
As the Twelve Tribes, of whom the oppressor increased the
tasks every day, cutting off every day from their food,
We cry unto thee, Lord.
As the Christ upon the Cross, when he said, "My Father!
My Father! Why hast thou forsaken me? ”
We cry unto thee, Lord.
O Father! Thou didst not forsake thy Son, thy Christ, save
only in appearance, and for a moment;
Neither wilt thou ever forsake the brothers of Christ.
His divine blood, which redeemed them from the slavery of
the prince of this world, will redeem them also from the slavery
of the ministers of the prince of this world. See their pierced
feet and hands, their opened side, their head covered with bleed-
ing wounds. In the earth which thou gavest them for a herit-
age a vast sepulchre has been hollowed out for them; and they
have been thrown into it, one upon the other, and the stone of
it is sealed with a seal, upon which in mockery thy name is
engraved. And thus, Lord, they are buried there; but it will not
be for eternity. Three days more, and the sacrilegious seal will
be broken, and the rock split asunder; and those who sleep will
awaken; and the reign of Christ, which is justice and charity, and
peace and joy in the Holy Spirit, will begin. Amen.
Translated for (A Library of the World's Best Literature,) by Grace King.
## p. 8860 (#485) ###########################################
## p. 8860 (#486) ###########################################
OIO
CIDI
10
DI
00000000000
HV Guru
WALTER SAVAGE LANDOR.
OOOOOOOO
noch
si
Pred
HETHER
o 200
Q
DIO00
010
mi
>OOOOOO
## p. 8860 (#487) ###########################################
SAXTER SIGE LATOR
linijos
WILL VI (
RTLI
X
2
.
1. . '
و ۲
2
ss, thei
ru Kh u.
in Wilon the
Liis oliwner
Lator.
ta
finite !
***, Ialy with
E:1.
Evet writinit? )
ry Centre
5161
cies and site is the
peridries; but,
lock screen
iy to ti'. Inger titil. Hiintaristi N'Y
creatie'. " has it pe: 'ITY Uitei porrect,
hetli 15 i aiiiv "T
+, 1. 4, f
This tidi! !
11:
the time 1
,5 utan :
tur-
the heat of Colise?
enji yilcnt.
This itt
how-
rims
ť tettel: Landur's atr" a::1 liis
10trist
mende titehit yarishon (ST
KOTI. of Lost
Cyl: ro life hapj'y until its .
Rare'y indeed isso
tan 14* Horn and bored with :
70cts, ire in more',
t'ir: ,'- 8110615-7: 1-
• f,icted ubin,
his sit
1111
rii, tr. Linn
ja sligne pour
of irradio
at the
"T
t'i nisl tinis
sted to our
. :, it
i so ? " V.
Fitontiert sicill
i.
itery and rip 1.
ii. ،
jaci, hinna
seit
ASSúry ipintiors in
LOW-
Yet it is
"Gilíuly
ut eller pappa siri
? "
· ! , or ny
11ti ti
ons en
Sen.
the 1:11-
in acii. '
ristian 11,13, fiis gii
Sr? 11.
-
1
1
Pity, his
riteit
VAIS (
ten is to **
Curi ,
polirli
of
. *. 1 (Ads
. . . linghylt
* Wurdi, 1
! ! ! ! ! ! , ""tail
11til it ! **!
. . . it ('1t ati
11; for
## p. 8860 (#488) ###########################################
+
WALTER SAVAGE LANDOR
## p. 8861 (#489) ###########################################
8861
WALTER SAVAGE LANDOR
(1775-1864)
BY WILLIAM CRANSTON LAWTON
AR
ERHAPS there is no English author save Gray to whom the
epithet “classical” is oftener applied than to Landor. This
Suur is not merely a tribute to his mastery of Latin equally with
English verse. Even his unrivaled masterpiece, the imaginary corre-
spondence of Pericles and Aspasia, is no mere marvel of learning,
no mosaic of remembered details; but rather a great free-hand ideal
picture, conforming only to the larger frame of historic fact. Nearly
all his work is equally creative, and has a peculiarly detached effect,
independent of all else whether in reality or fiction, like the best of
Hawthorne's imaginings. This unlimited fountain of original though
not sustained creativeness is the greatest proof of Landor's genius.
Next to it is a style, in all his prose and the best of his verse, so
polished, graceful, indeed faultless, that we may at first fail to per-
ceive beneath it the pulse of life, the heat of conscious effort, which
is after all essential to the highest enjoyment. This very fact, how-
ever, marks the most striking contrast between Landor's art and his
outward life. That contrast will to some extent vanish on closer
scrutiny of both.
Count no life happy until its close, said Solon. Rarely indeed has
a man been born and bred with fairer prospects, lived in more con-
stant turmoil, known greater depths of self-inflicted unhappiness, or
spent his last earthly days more utterly forlorn, than Landor. "I
never did a single wise thing in the whole course of my existence,”
said he near the end of his long life. Too sweeping though this is,
are tempted to cry Amen! It is really incredible that a man
endowed with so many virtues, and of such wondrous intellect, should
have failed so utterly, and one may say so invariably, to adjust him-
self to the necessary relations with his fellow-mortals. Yet it is
equally certain that he “never did a single ” cowardly, cruel, or coldly
selfish thing. His life, however, long as it was, seems like the un-
broken activity of a volcano. Were his genius less rare and lofty, his
later years especially would tempt us to an ignobler comparison; for
we are reminded of a piece of firework, occasionally sending a bright
star heavenward, but never ceasing to sputter and flare until it burns
its own heart out at last!
we
## p. 8862 (#490) ###########################################
8862
WALTER SAVAGE LANDOR
C
»
Landor was the eldest son of a prosperous physician at Warwick.
By entail he was assured heir, through his mother, of estates in War-
wickshire worth nearly £80,000. Sent to Rugby at the age of ten,
he immediately distinguished himself by the quality of his Latin
verses. Indeed, his delightful biographer, Sidney Colvin, calls him
“the one known instance in which the traditional classical education
took full effect. ” This does not appear to be a slur on the quality
of Professor Jebb's Pindaric odes, or of the Latin hexameters with
which Munro supplies the gaps large or small in Lucretius's text.
But Landor by lifelong impulse poured forth creative verse quite
as rapidly and forcibly, though not quite so faultlessly, in Latin as
in English. For satire especially he seems to have preferred the
strength of the deathless Roman speech. Much of his English poetry
is a reluctant translation from his own classic originals.
When his master gave the school a half-holiday for Landor's
Latin verses,” the boy complained fiercely that his poorest perform-
ance was selected for the honor. This belief was expressed in an
abusive addition to the copy of verse itself! Similar outbreaks of his
Muse finally led to his enforced withdrawal from the school. There,
as afterward at college, he always refused to compete for prizes:
valuing his own performances too highly to let them be measured at
all against rivals' work.
He entered Oxford at eighteen, and was known during his one
year there as
“the mad Jacobin,” in a time when the French Revo-
lution had frightened even the students of England away from radi-
calism. His departure in disgrace from Oxford was brought about by
a lawless prank. Aggrieved that a Tory neighbor dared entertain
socially the same night as himself, he riddled his shutters with a
shotgun. His arrival home was signalized by a violent quarrel, at the
end of which he left his father's house forever. ”
Until his thirtieth year he had a small allowance, lived partly in
a remote corner of Wales and partly at Bath, read hard chiefly in
the classics and English poets, and tried his own wings. Love was
not one of his chief teachers, though the lady whose name, Jane, is
glorified as Ianthe,” had a lasting influence over him.
the two brothers, having inherited jointly La Chenaie from their uncle,
retired there. From this retreat, two years later, 1807, appeared
Lamennais's first literary essay: a (Guide Spirituel,' the translation
of Louis de Blois's tract the "Speculum Monacharum. The transla-
tion, perfect in itself, is accompanied by a preface which in pure
spirituality of thought and expression equals, if it does not surpass,
the original tract. Lamennais himself never afterwards surpassed it.
It was his next publication a year later, however, that sounds the
## p. 8846 (#470) ###########################################
8846
LAMENNAIS
true note, the war-cry of his genius, - his (Reflections upon the State
of the Church during the Eighteenth Century and the Actual Situa-
tion,' -- a fierce arraignment of the despotism which held the Church
in a cringing position before the government. The book, published
anonymously, was promptly suppressed by Napoleon's police. Jean,
now Vicar of St. Malo and director of the ecclesiastical seminary
there, withdrew his brother from La Chenaie, and gave him the posi-
tion of professor of mathematics in the seminary, persuading him
about the same time to receive the tonsure. In collaboration the
two brothers wrote “The Tradition of the Church on the Institution of
Bishops. The downfall of Napoleon and the restoration of the Bour-
bons opportunely opening the way to Paris, Félicité went thither
with the manuscript. The book came out, but it did not sell.
Polemical by nature, the project of an ecclesiastical journal, a
Catholic organ, came to him as a necessity of the hour; but, help-
lessly dependent upon his brother, he urged him to come to Paris
and make the venture a possible one. Jean refused to be diverted
from his vocation as parish priest. The return of Napoleon put an
end to situation and projects. Lamennais went into exile in London.
Friendless and without resources, he was wandering around the streets
in search of employment, when he met the Abbé Caron, the dispenser
of royal charity to French exiles in London. The Abbé befriended
Lamennais, and in the end gained over him an influence similar to
that of his brother Jean. As a result of their intimacy, and before
the Hundred Days were over, Lamennais was persuaded to take the
last step in his profession and become a priest. It is in elucidating
this period of Lamennais's life that the publication of his private
letters has been of most service to his memory. When he returned
to Paris he was ordained priest. Two years later the first volume of
his “Essay on Indifference in Matters of Religion appeared. Its suc-
cess was instantaneous and immense.
To quote Sainte-Beuve: “Its
effect upon the world was that of a sudden explosion; the author
was bombarded into celebrity by it. ” Lamennais was soon surrounded
by a party of the most brilliant men among the clergy and laity.
The essay, falling into the hands of the law-student Lacordaire,
converted him into a student of theology. It must suffice here to
state that Lamennais's creed at this time was that of the strictest
Ultramontane. Upon the appearance of the second volume, the debate
which the first volume caused waxed into a violent tempest of dis-
cussion. To satisfy the orthodox an appeal was made to Rome.
Lamennais himself went there for a personal interview with the
Pope. He was welcomed by Leo XII. as the foremost living cham-
pion of the Church; and returned to Paris, encouraged to continue
his warfare. He now entered the period of his highest ecclesiastical
»
## p. 8847 (#471) ###########################################
LAMENNAIS
8847
over-
.
devotion and his greatest literary activity. He wrote for Château-
briand's paper the Conservateur, for the Drapeau Blanc, and for the
Mémorial Catholique; he published his Religion Considered in its
Relations to Civil and Political Order,' and his Progress of the
Revolution and of the War against the Church,' for both of which
he was prosecuted and fined; his famous open letters to the Arch-
bishop of Paris appeared.
Lamennais came revolutionized out of the Revolution of July (1839),
and joined the Liberals in politics. It was the beginning of the strug-
gle which now took place in his mind between his Ultramontane ideal
and his ideal of political liberty. With Montalembert and Lacordaire
for associates, he founded the Avenir, which bore for its motto and
had for its platform “God and Liberty”; and he organized an agence
générale, a secular arm to carry its principles into practice. The
government, the Gallicans, and the Jesuits combined into an
whelming opposition against the Avenir; and Lamennais was de-
nounced to the Pope, Gregory XVI. , as a modern Savonarola. The
Avenir was ordered to suspend; the editors obeyed, starting imme-
diately for Rome. Lamennais published the account of this journey
years afterwards; the book furnishes to the religious and political
history of the nineteenth century a page that can never lose its value
or interest. It is a masterpiece.
After long days of waiting in Rome, an interview was obtained
from the Pope upon condition that no allusion should be made to the
object of the interview; after another wearisome period of waiting
for definite action or response from the Vatican, the pilgrims decided
to return to Paris. At Munich the Pope's encyclical overtook them;
it condemned political freedom in some of its most essential forms.
Lamennais wrote an act of submission to the Pope; but it was not
an unqualificd pledge of adherence to the encyclical, and of absolute
obedience to the Pope in temporal as well as spiritual matters. The
Pope in a brief, demanded this. Lamennais hesitated, struggled;
the pressure of his most intimate affections was brought to bear upon
him; «The arts adopted against him," writes Mazzini, “constituted a
positive system of moral torture. ” He signed the act of submission
demanded, and retired to his old refuge, La Chenaie. Here a small
group of devoted scholars gathered around him; among them was
Maurice de Guérin, who has described the place and the master in
his letters. Before the year was over, the Words of a Believer)
appeared in print. Its effect also was that of an explosion. Sainte-
Beuve, who superintended the publication of it, found the printers
abandoning their work at it, awe-struck by reading the pages. A
council of ministers was called. “It is a red cap stuck on a cross,”
said one; “That book could wake the dead," said the Archbishop of
>
## p. 8848 (#472) ###########################################
8848
LAMENNAIS
»
Paris. Guizot demanded the prosecution of the author; the insane
asylum was suggested. A hundred thousand copies were sold imme-
diately; it was translated into all European languages. Gregory XVI.
condemned its contents as “falsas, calumniosas, temerarias,
impias, scandalosas, erroneas. ” In Mazzini's words: “The priest of
the Romish Church became the priest of the church universal. ”
Modern Slavery,' the Book of the People, Politics for the Peo-
ple,' followed. A paper on (The Country and the Government) cost
Lamennais three months' imprisonment. For eighteen years he now
fought with incessant activity in the ranks of the Radicals, and con-
tributed to the most pronounced Radical papers.
He served in the
Constituent Assembly, and as member of the Committee on Constitu-
tion drew up a draught that was rejected as too radical. He changed
the aristocratic form of his name into the familiar Lamennais. The
Coup d'Etat of Napoleon, by destroying all hopes of political liberty,
freed him from politics; as the encyclical of the Pope, by destroying
all hopes of religious liberty, freed him from the Church. Estranged
friends, resentful pride, straitened resources, and ill health, are the
private chronicle of his life of retirement; during which he employed
his indefatigable mind upon a (Sketch of Philosophy) in four vol-
umeş, and a translation of Dante.
In January 1854, seized with his last illness, he expired, surrounded
by a few devoted friends, who enforced his orders against priestly
visits. According to his instructions, no religious services were held
over his body; he was conveyed to the cemetery in the hearse of the
city poor, and was buried in the common trench, no cross or name
marking the spot. Twenty thousand people, headed by Lamartine,
,
Béranger, and Cousin, followed the funeral.
Grau tuua
A SPIRITUAL ALLEGORY
1
T was a dark night; a starless sky hung heavily above the earth
like the lid of black marble over a tomb.
And nothing troubled the silence of the night; unless that
it were a strange sound, like the light flapping of wings now and
again, was audible over city and country.
## p. 8849 (#473) ###########################################
LAMENNAIS
8849
seven
And then the darkness deepened, and every one felt his heart
oppressed, while a shiver ran through his veins.
And in a hall hung with black and lighted by a ruddy lamp,
men clad in purple, and with heads bound with crowns,
were seated on seven iron chairs.
And in the midst of the hall rose a throne built out of bones;
and at the foot of the throne, in the form of a footstool, was an
overthrown crucifix; and before the throne an ebony table; and
on the table a vase full of red and foaming blood, and a human
skull.
And the seven crowned men seemed sad and thoughtful; and
from the depths of sunken orbits their eyes from time to time
emitted sparks of livid fire.
And one of them having risen, approached the throne, totter-
ing as he went, and set his foot upon the crucifix.
At that moment his limbs trembled, and he seemed about
to faint. The others looked on silently; they did not make the
slightest movement, but an indescribable something crept over
their brows, and a smile which is not of man contracted their
eyes.
And he who had seemed ready to faint stretched out his hand,
seized the vase full of blood, poured some into the skull, and
drank it.
And this drink seemed to fortify him.
And he lifted up his head, and this cry burst from his breast
like a hollow rattle:
"Accursed be Christ who has brought back liberty to earth!
And the six other crowned men all rose together, and all
together uttered the same cry:-
"Accursed be Christ who has brought back liberty to earth! ”
After which, when they had resumed their iron seats, the first
said:
“My brothers, what can we do to stifle liberty ? For our reign
is at an end, if his begins. We have a common cause. Let each
suggest what seems good to him. Here is my advice: Before
Christ came, did any stand before us? His religion has destroyed
us. Let us abolish the religion of Christ. ”
And all answered, “That is true.
«
Let us abolish the religion
of Christ! »
And a second advanced toward the throne, took the human
skull, poured in the blood, drank it, and then said: -
>>
c
XV-554
## p. 8850 (#474) ###########################################
8850
LAMENNAIS
»
"We must abolish not only religion, but also science and
thought: for science wishes to know what it is not good for us
that man should know; and thought is always ready to struggle
against force. ”
And all answered, "It is true.
<<
Let us abolish science and
thought. ”
And when he had followed the example of the first two, a
third said:-
"When we shall have plunged man back into brutishness by
taking away religion, science, and thought, we shall have done
much; but something will still remain to do. The brute has
dangerous instincts and dangerous sympathies. One people should
never hear the voice of another people, lest it should be tempted
to follow an example of complaint and agitation. Let no sound
from without penetrate to us. ”
And all answered, "It is true. Let no sound from without
penetrate to us. ”
And a fourth said:-
“We have our interests, and the nations too have theirs which
are opposed to ours. If they were to unite in self-defense, how
could we resist them ? Let us divide to reign. In every hamlet,
every city, every province, let us establish an interest opposed to
that of other hamlets, other cities, other provinces. Then all
will hate each other, and will not think to unite against us.
And all answered, "It is true. Let us divide to reign!
Concord would destroy us. ”
And a fifth, when he had twice filled with blood and twice
emptied the human skull, said:
"I approve all these means; they are good, but inadequate.
To create brutes is well; but intimidate these brutes — strike
them with terror by an inexorable justice and frightful penalties
- if you would not sooner or later be devoured by them. The
executioner is the prime minister of a good prince. ”
And all answered, “It is true. The executioner is the prime
minister of a good prince. ”
And a sixth said:-
"I acknowledge the advantage of prompt, terrible, inevitable
penalties. Yet there are brave spirits and despairing spirits who
.
brave penalties. If you would govern men easily, soften them
by pleasure. Virtue is naught to us; it nourishes force: let us
exhaust it by means of corruption. ”
C
»
## p. 8851 (#475) ###########################################
LAMENNAIS
8851
And all answered, "It is true. Let us exhaust strength and
energy and courage by means of corruption. ”
Then the seventh, having like the others drunk from the
human skull, with feet on the crucifix, spoke thus:-
« Down with Christ ! - there is war to the death, eternal war
between him and us. But how can we tear the nations from
him ? It is a vain attempt. What then shall we do? Listen to
me. We must win the priests of God with goods, honors, and
power. And they will command the people in the name of
Christ to submit to us in all things, whatever we may do, what-
ever we may order. And the people will believe them; and will
obey from conscience, and our power will be stronger than ever
before. "
And all answered, "It is true. We must win over the priests
of Christ ! »
And suddenly the lamp which lighted the hall went out, and
the seven men separated in the darkness.
And to a just man, who at that moment was watching and
praying before the Cross, it was said: “My day is drawing near.
Adore and fear nothing. ”
Translated for (A Library of the World's Best Literature) by Jane G. Cooke.
CHAPTERS FROM (WORDS OF A BELIEVER)
INTRODUCTORY, TO THE PEOPLE
T"
his book was made principally for you; it is to you that I
offer it. May it, amid so many ills that are your portion,
so many sorrows that bear you down almost without any
rest, reanimate and console you a little.
You who carry the burden of the day, I would that it might
be to your poor tired souls what, at midday in the corner of a
field, the shade of a tree no matter how stunted it may be —
is to one who has worked all the morning under the hot rays
of the sun.
You are living in evil times, but these times will pass away.
After the rigors of winter, Providence sends a season less rude;
and the little bird blesses in his morning songs the beneficent
hand which has returned to him warmth and abundance, his com-
panion and soft nest.
## p. 8852 (#476) ###########################################
8852
LAMENNAIS
:
Hope and love. Hope softens all things; and love renders all
things easy. There are at this moment men who are suffering
much because they have loved you much. I their brother, I
have written the account of what they have done for you, and
what has been done against them on account of it; and when
violence shall have worn itself out I shall publish it, and you
will read then with tears less bitter, and you also will love these
men who have so loved you. At present, if I should speak to
you of their love and of their sufferings, I should be thrown into
the dungeon with them. I would descend into it with great joy
if your misery could thereby be lightened a little; but you would
not recover any ease from it, and that is why it is better to wait
and pray God that he shorten the trial. Now it is men who
judge and strike; soon it will be He who will judge. Happy
those who see his justice!
I am old: listen to the words of an old man. The earth is
sad and dried up, but it will turn green again. The breath of
the wicked will not eternally pass over it, like a wind that blasts.
What is being done, Providence wishes should be done for
your instruction, so that you may learn to be good and just
when your hour comes. When those who make an abuse of
power shall have passed before you, like the mud of the running
gutters in a day of storms, then you will understand that good
alone is durable, and you will fear to soil the air which the
breath of heaven has purified.
Prepare your souls against that time, for it is not far off, - it
nears.
Christ, laid upon the cross, has promised to deliver you.
Believe in his promise: and to hasten its fulfillment, reform that
which needs reformation within you; exercise yourselves in all
virtues, and love one another, as the Savior of the human race
loved you till his death.
IN The name of the Father, and of the Son, and of the Holy
Spirit, Amen.
Glory to God in the highest of heaven, and peace on earth to
men of good-will.
The Father begot the Son, his Word, his Verb: and the Verb
became flesh, and dwelt amongst us; and it came into the world,
and the world knew it not
## p. 8853 (#477) ###########################################
LAMENNAIS
8853
The Son promised to send the consoling Spirit, which proceeds
from the Father and himself, and which is their mutual love:
will come and renew the face of the earth, and it will be like
a second creation.
Eighteen centuries ago the Verb scattered the divine seed, and
the Holy Spirit fertilized it. Men saw it flourish; they tasted the
fruit, the fruit of the Tree of Life, replanted in their poor hab-
itations. I tell you there was a great joy among them when
they saw the light appear, and felt themselves all penetrated by
a celestial fire.
At present the earth has again become cloudy and cold.
Our fathers saw the sun decline. As it descended below the
horizon, the whole human race thrilled. Then there was in that
night I do not know what; it has no name. Children of the
night, the west is black but the orient begins to lighten.
II
LEND your ear and tell me whence comes that noise, confused,
vague, strange, that one hears on all sides.
Place your hand upon the earth, and tell me why it thrills.
Something that we know not moves inside the world; a labor
of God is there.
Is not each one waiting in expectation? Is there a heart that
is not beating?
Son of man, mount to the heights and proclaim what thou
seest.
I see on the horizon a livid cloud; and around, a red light like
the reflection from a conflagration.
Son of man, what seest thou besides?
I see the seas raising their floods, and the mountains shaking
their tops.
I see the rivers changing their courses, the hills tottering and
falling and filling up the valleys.
Everything is giving way, everything is moving, everything
is taking on a new appearance.
Son of man, what seest thou again ?
I see storms of dust in the distance; and they are rolling
hither and thither, dashing, breaking, mingling together. They
pass over the cities; and when they have passed, naught is seen
but the plain.
## p. 8854 (#478) ###########################################
8854
LAMENNAIS
I see the people rising in tumult, and the kings turning pale
under their diadems. War is between them; a war to the death.
I see a throne, two thrones, broken into pieces, and the peo-
ple scattering the fragments over the earth.
I see a people fighting as the archangel Michael fought against
Satan. His blows are terrible, but he is naked, and his enemy
is covered with thick armor. O God! He is fallen; he is struck
to the death. No! he is but wounded; Mary, the virgin mother,
throws her cloak over him, smiles upon him, and carries him for
a while out of the fight.
I see another people struggling without a pause, and gaining
minute by minute new force in the struggle. This people bear
the sign of Christ over the heart.
I see a third one, upon which six kings have put the foot;
and every time he moves, six poniards are plunged into his
breast.
I see upon a vast edifice, at a great height up in the air, a
cross which I can barely distinguish, because it is covered with
a black veil.
Son of man, what seest thou yet again ?
I see the Orient, troubled within itself. It sees its antique
palaces falling, its old temples crumbling into dust, and it lifts
its eyes as if to seek other grandeurs and another God.
I look towards the Occident: A woman with a proud eye and
serene face; she traces with a firm hand a light furrow; and
wherever the plowshare has passed I see arising new genera-
tions, who invoke her in their prayers and bless her in their
hymns.
I see in the North, men whose only remaining heat is con-
centrated in their heads, and it intoxicates them; but Christ is
touching them with his cross, and their hearts are beginning to
beat again.
I see in the South, races bowed down under I know not what
malediction; a heavy yoke is bearing upon them: but Christ is
touching them with his cross, and they are straightening up
again.
Son of man, what seest thou still ?
He does not answer: let us call again:
Son of man, what seest thou ?
I see Satan flying, and Christ surrounded by angels coming to
reign.
## p. 8855 (#479) ###########################################
LAMENNAIS
8855
V
When you see a man conducted to prison, or to execution, do
not hasten to say, « That is a wicked man, who has committed a
crime against men. ” For perhaps he is a good man, who wished
to serve men, and is being punished for it by their oppressors.
When you see a people laden with chains and delivered to
the executioner, do not hasten to say, “That is a violent people,
who wished to trouble the peace of the earth. ” For perhaps it
is a martyr people, dying for the salvation of human kind.
Eighteen centuries ago, in a city of the East, the pontiffs and
king of the day nailed upon a cross, after having scourged him
with rods, a rebel, a blasphemer, as they called him.
The day of his death there was a great terror in hell, and a
great joy in heaven.
For the blood of the Just had saved the world.
VIII
IN The beginning, labor was not necessary for man to live;
the earth of itself supplied all his needs.
But man did evil; and as he revolted against God, the earth
revolted against him. It came to pass to him then as it comes
to pass to the child that revolts against his father: the father
recalled his love from him, abandoning him to himself; and the
servants of the house refusing to serve him, he has had to go
out to seek here and there his poor life, eating bread earned by
the sweat of his brow.
Since then, God has condemned all men to labor, and all have
their work to do, either of the body or of the mind; and those
who say "I shall not work,” are the most miserable.
For as
worms devour the corpse, so do vices devour them;
and if it is not vices it is ennui.
And when God wanted man to go to work, he hid a treasure
for him in the work; for he is a father, and the love of a father
never dies.
And to him who makes good use of this treasure, and does
not foolishly waste, there comes to him a true rest; and then he
is as men were at the beginning.
And God gave them also this precept: "Aid one another; for
there
are among you some stronger, some weaker, some sickly,
some healthy; and nevertheless they all must live.
And if you
## p. 8856 (#480) ###########################################
8856
LAMENNAIS
(
act thus to one another, all will live; because I will recognize
the pity that you had for your brother, and I shall make the
sweat of your brow fertile. ”
And that which God promised has always been verified, and
never has he who aids his brothers been seen to lack bread.
Now there was once a wicked man, and cursed of Heaven.
And this man was strong and hated work; so that he said, “How
shall I do? If I do not work I shall die, and work is unendur-
able to me! ”
Then a thought came from hell into his heart. He went
by night, and seizing some of his brothers while they slept,
he put them in chains. "For,” said he, "I will force them
with rods and with the whip to work for me, and I will eat the
fruit of their work. ”
And he did as he thought; and others seeing this, did like-
wise: and there were no longer any brothers, there were masters
and slaves.
It was a day of mourning upon all the earth.
A long time afterwards there was another man, more wicked
than the first and more cursed of Heaven.
Seeing that men had multiplied everywhere, and that their
multitude was innumerable, he said to himself: "I might well
perhaps enchain some of them, and force them to work for me;
but I should have to nourish them, and that would diminish my
gain. Let me do better: let them work for nothing; they will
die, in truth, but as their number is great, I shall amass riches
before it greatly diminishes, and there will always be enough of
them left over. ”
And now all this multitude lived upon what it received in
exchange for its labor.
Having spoken thus to himself, the man addressed himself
more particularly to a few, and he said to them: “You work
six hours, and you are given a piece of money for your work:
work for twelve hours and you will gain two pieces of money,
and you will live much better, - you, your wife, and your child-
ren. ”
And they believed him.
And he told them again: “You work only half the days of
the year: work all the days of the year, and your gain will be
double. ”
And they believed him again.
((
(
## p. 8857 (#481) ###########################################
LAMENNAIS
8857
-
And it came to pass from this, that the quantity of work
having become greater by half, without the need of the work
becoming greater, half of those who formerly lived from their
labor found no longer any one to employ them.
Then the wicked man whom they believed said to them: "I
will give work to you all, on the condition that you work the
same length of time, and that I pay you but half of what I
formerly paid you; for I am very willing to do you a service, but
I do not wish to ruin myself. ”
And as they were hungry,—they, their wives, and their child-
ren,- they accepted the proposition of the wicked man, and they
blessed him; «for,” said they, “he is giving us life. ”
And always continuing to deceive them in the same way,
the wicked man ever increased their work and ever diminished
their salary.
And they died for the want of the necessities of life, and
others hastened forward to replace them; for indigence had be-
come so great in the country that whole families sold themselves
for a piece of bread.
And the wicked man who had lied to his brothers amassed
more riches than the wicked man who had enchained them.
The name of the one is Tyrant; the other has no name ex-
cept in hell.
(
XII
When one of you suffers an injustice, when on his road across
the world the oppressor throws some one down and puts a foot
upon him, no one hears him if he complains.
The cry of the poor ascends to God, but it does not reach
the ear of man.
And I asked myself: “Whence comes this evil? Is it that
He who has created the poor as well as the rich, the weak as
well as the strong, has wished to take from the one all fear in
their iniquities from the others all hope in their misery ? »
And I saw that this was a horrible thought, a blasphemy
against God.
It is because each one of you loves himself alone, because
each is separated from his brother, because each is alone and
wishes to be alone, his complaint is not heard.
In the spring, when everything revives, there comes out of
the grass a sound which arises like a long murmur.
## p. 8858 (#482) ###########################################
8858
LAMENNAIS
This sound, formed of so many sounds that they cannot be
counted, is the voice of an innumerable number of poor little
imperceptible creatures. Alone, not one of them could be heard;
all together, they make themselves heard. You also are hidden
in the grass: why does no voice arise from it ?
But if any one has committed an injustice against you, com-
mence by banishing all sentiment of hatred from your heart, and
then, lifting your hands and your eyes above, say to your Father
who is in Heaven: “O Father, thou art the protector of the in-
nocent and the oppressed; for it is thy love that has created the
world, and it is thy justice that governs it.
« Thou wishedst that it should reign upon the earth, and the
wicked man opposes his evil will. That is why we had deter-
mined to fight the wicked.
“O Father! give counsel and help to our minds, and strength
to our arms! »
When you have thus prayed from the depths of your soul,
fight and fear nothing.
XV
You have but one day to pass upon the earth: order it so that
you may pass it in peace.
Peace is the fruit of love; for love lies at the bottom of pure
hearts as the drop of dew in the calyx of a flower.
Oh, if you knew what it was to love!
You say that you love, and many of your brothers lack bread
to sustain life; clothing to cover their naked limbs; a roof to
shelter them; a handful of straw to sleep upon; while you have
abundance of everything.
You say that you love, while there are sick ones in great
numbers, languishing on their wretched couches without help;
unhappy ones weeping, and no one to weep with them; little
children going about all stiff with cold, from door to door, asking
the rich for a crumb of bread from their tables, and not getting it.
You say that you love your brothers; and what would you do
if you hated them ?
## p. 8859 (#483) ###########################################
LAMENNAIS
8859
XXIII
LORD, we cry unto thee, from the depths of our misery, like
animals who lack pasture for their little ones.
We cry unto thee, Lord !
Like the sheep robbed of its lamb,
We cry unto thee, Lord.
Like the dove seized by the vulture,
We cry unto thee, Lord.
As the gazelle in the claw of the tiger,
We cry unto thee, Lord.
As the bull exhausted and bleeding under the shaft,
We cry unto thee, Lord.
As the wounded bird that the dog pursues,
We cry unto thee, Lord.
As the swallow faltering from weariness, as it crosses the
seas and struggles in the waves,
We cry unto thee, Lord.
As travelers lost in a burning desert, without water,
We cry unto thee, Lord.
As the shipwrecked on a sterile coast,
We cry unto thee, Lord.
As he who in the night, near a cemetery, meets some hid.
eous spectre,
We cry unto thee, Lord.
As the father ravished of the bread he is taking his starving
children,
We cry unto thee, Lord.
As the prisoner whom unjust power has thrown into a dun-
geon dark and dank,
We cry unto thee, Lord.
As the slave torn by the whip of his master,
We cry unto thee, Lord.
As the innocent led to execution,
We cry unto thee, Lord.
As the people of Israel in the land of bondage,
We cry unto thee, Lord.
As the descendants of Jacob, whose eldest sons the King of
Egypt caused to be drowned in the Nile,
We cry unto thee, Lord.
## p. 8860 (#484) ###########################################
8860
LAMENNAIS
As the Twelve Tribes, of whom the oppressor increased the
tasks every day, cutting off every day from their food,
We cry unto thee, Lord.
As the Christ upon the Cross, when he said, "My Father!
My Father! Why hast thou forsaken me? ”
We cry unto thee, Lord.
O Father! Thou didst not forsake thy Son, thy Christ, save
only in appearance, and for a moment;
Neither wilt thou ever forsake the brothers of Christ.
His divine blood, which redeemed them from the slavery of
the prince of this world, will redeem them also from the slavery
of the ministers of the prince of this world. See their pierced
feet and hands, their opened side, their head covered with bleed-
ing wounds. In the earth which thou gavest them for a herit-
age a vast sepulchre has been hollowed out for them; and they
have been thrown into it, one upon the other, and the stone of
it is sealed with a seal, upon which in mockery thy name is
engraved. And thus, Lord, they are buried there; but it will not
be for eternity. Three days more, and the sacrilegious seal will
be broken, and the rock split asunder; and those who sleep will
awaken; and the reign of Christ, which is justice and charity, and
peace and joy in the Holy Spirit, will begin. Amen.
Translated for (A Library of the World's Best Literature,) by Grace King.
## p. 8860 (#485) ###########################################
## p. 8860 (#486) ###########################################
OIO
CIDI
10
DI
00000000000
HV Guru
WALTER SAVAGE LANDOR.
OOOOOOOO
noch
si
Pred
HETHER
o 200
Q
DIO00
010
mi
>OOOOOO
## p. 8860 (#487) ###########################################
SAXTER SIGE LATOR
linijos
WILL VI (
RTLI
X
2
.
1. . '
و ۲
2
ss, thei
ru Kh u.
in Wilon the
Liis oliwner
Lator.
ta
finite !
***, Ialy with
E:1.
Evet writinit? )
ry Centre
5161
cies and site is the
peridries; but,
lock screen
iy to ti'. Inger titil. Hiintaristi N'Y
creatie'. " has it pe: 'ITY Uitei porrect,
hetli 15 i aiiiv "T
+, 1. 4, f
This tidi! !
11:
the time 1
,5 utan :
tur-
the heat of Colise?
enji yilcnt.
This itt
how-
rims
ť tettel: Landur's atr" a::1 liis
10trist
mende titehit yarishon (ST
KOTI. of Lost
Cyl: ro life hapj'y until its .
Rare'y indeed isso
tan 14* Horn and bored with :
70cts, ire in more',
t'ir: ,'- 8110615-7: 1-
• f,icted ubin,
his sit
1111
rii, tr. Linn
ja sligne pour
of irradio
at the
"T
t'i nisl tinis
sted to our
. :, it
i so ? " V.
Fitontiert sicill
i.
itery and rip 1.
ii. ،
jaci, hinna
seit
ASSúry ipintiors in
LOW-
Yet it is
"Gilíuly
ut eller pappa siri
? "
· ! , or ny
11ti ti
ons en
Sen.
the 1:11-
in acii. '
ristian 11,13, fiis gii
Sr? 11.
-
1
1
Pity, his
riteit
VAIS (
ten is to **
Curi ,
polirli
of
. *. 1 (Ads
. . . linghylt
* Wurdi, 1
! ! ! ! ! ! , ""tail
11til it ! **!
. . . it ('1t ati
11; for
## p. 8860 (#488) ###########################################
+
WALTER SAVAGE LANDOR
## p. 8861 (#489) ###########################################
8861
WALTER SAVAGE LANDOR
(1775-1864)
BY WILLIAM CRANSTON LAWTON
AR
ERHAPS there is no English author save Gray to whom the
epithet “classical” is oftener applied than to Landor. This
Suur is not merely a tribute to his mastery of Latin equally with
English verse. Even his unrivaled masterpiece, the imaginary corre-
spondence of Pericles and Aspasia, is no mere marvel of learning,
no mosaic of remembered details; but rather a great free-hand ideal
picture, conforming only to the larger frame of historic fact. Nearly
all his work is equally creative, and has a peculiarly detached effect,
independent of all else whether in reality or fiction, like the best of
Hawthorne's imaginings. This unlimited fountain of original though
not sustained creativeness is the greatest proof of Landor's genius.
Next to it is a style, in all his prose and the best of his verse, so
polished, graceful, indeed faultless, that we may at first fail to per-
ceive beneath it the pulse of life, the heat of conscious effort, which
is after all essential to the highest enjoyment. This very fact, how-
ever, marks the most striking contrast between Landor's art and his
outward life. That contrast will to some extent vanish on closer
scrutiny of both.
Count no life happy until its close, said Solon. Rarely indeed has
a man been born and bred with fairer prospects, lived in more con-
stant turmoil, known greater depths of self-inflicted unhappiness, or
spent his last earthly days more utterly forlorn, than Landor. "I
never did a single wise thing in the whole course of my existence,”
said he near the end of his long life. Too sweeping though this is,
are tempted to cry Amen! It is really incredible that a man
endowed with so many virtues, and of such wondrous intellect, should
have failed so utterly, and one may say so invariably, to adjust him-
self to the necessary relations with his fellow-mortals. Yet it is
equally certain that he “never did a single ” cowardly, cruel, or coldly
selfish thing. His life, however, long as it was, seems like the un-
broken activity of a volcano. Were his genius less rare and lofty, his
later years especially would tempt us to an ignobler comparison; for
we are reminded of a piece of firework, occasionally sending a bright
star heavenward, but never ceasing to sputter and flare until it burns
its own heart out at last!
we
## p. 8862 (#490) ###########################################
8862
WALTER SAVAGE LANDOR
C
»
Landor was the eldest son of a prosperous physician at Warwick.
By entail he was assured heir, through his mother, of estates in War-
wickshire worth nearly £80,000. Sent to Rugby at the age of ten,
he immediately distinguished himself by the quality of his Latin
verses. Indeed, his delightful biographer, Sidney Colvin, calls him
“the one known instance in which the traditional classical education
took full effect. ” This does not appear to be a slur on the quality
of Professor Jebb's Pindaric odes, or of the Latin hexameters with
which Munro supplies the gaps large or small in Lucretius's text.
But Landor by lifelong impulse poured forth creative verse quite
as rapidly and forcibly, though not quite so faultlessly, in Latin as
in English. For satire especially he seems to have preferred the
strength of the deathless Roman speech. Much of his English poetry
is a reluctant translation from his own classic originals.
When his master gave the school a half-holiday for Landor's
Latin verses,” the boy complained fiercely that his poorest perform-
ance was selected for the honor. This belief was expressed in an
abusive addition to the copy of verse itself! Similar outbreaks of his
Muse finally led to his enforced withdrawal from the school. There,
as afterward at college, he always refused to compete for prizes:
valuing his own performances too highly to let them be measured at
all against rivals' work.
He entered Oxford at eighteen, and was known during his one
year there as
“the mad Jacobin,” in a time when the French Revo-
lution had frightened even the students of England away from radi-
calism. His departure in disgrace from Oxford was brought about by
a lawless prank. Aggrieved that a Tory neighbor dared entertain
socially the same night as himself, he riddled his shutters with a
shotgun. His arrival home was signalized by a violent quarrel, at the
end of which he left his father's house forever. ”
Until his thirtieth year he had a small allowance, lived partly in
a remote corner of Wales and partly at Bath, read hard chiefly in
the classics and English poets, and tried his own wings. Love was
not one of his chief teachers, though the lady whose name, Jane, is
glorified as Ianthe,” had a lasting influence over him.
