Part 21

"Yes; they told me his name."

"What is it?"

"Il Cavaliere di Guardino."

At the name of his wife's brother, Inglesant started, and would have dismounted, but checked himself in the stirrup, struck by the action of the friar. He had thrown his arms above his head with a gesture of violent excitement, his sightless eyeballs extended, his face lighted with an expression of rapturous astonishment and delight.

"Who?" he exclaimed. "Who sayest thou? Guardino a leper, and stricken with the plague! Deserted and helpless, is he? too terribly disfigured to be looked upon? The lepers flee him, sayest thou? Holy and blessed Lord Jesus, this is Thy work! He is my mortal foe--the ravisher of my sister--the destroyer of my own sight! Let me go to him! I will minister to him--I will tend him! Let me go!"

He dismounted from his mule, and, with the wonderful instinct he seemed to possess, turned towards the rock, and began to scramble up the hill, blindly and with difficulty, it is true, but still with sufficient correctness to have reached the ruin without help. There was, to Inglesant, something inexpressibly touching and pitiful in his hurried and excited action, and his struggling determination to accomplish the ascent.

The peasant would have overtaken him to prevent his going up, probably misdoubting his intention. Inglesant checked him.

"Do not stop him," he said. "He is a holy man, and will do what he says. I will go with him. Stay here with my horse."

"You do not know to what you are going, signore," said the peasant, looking at Inglesant with a shudder; "let him go alone. _He cannot see_."

Inglesant shook his head, and, his brain still slightly dizzy and confused, hastened after the friar, and assisted him to climb the rocky bank. When they had reached the entrance to the hut the friar went hastily in, Inglesant following him to the doorway.

It was a miserable place, and nearly empty, the lepers having carried off most of their possessions with them. On a bed of straw on the farther side, beneath the rock, lay what Inglesant _felt_ to be the man of whom he was in search. What he saw it is impossible to describe here. The leprosy and the plague combined had produced a spectacle of inexpressible loathing and horror, such as nothing but absolute duty would justify the description of. The corruption of disease made it scarcely possible to recognize even the human form. The poisoned air of the shed was such that a man could scarcely breathe it and live.

The wretched man was rolling on his couch, crying out at intervals, groaning and uttering oaths and curses. Without the slightest faltering the friar crossed the room (it is true he could not see), and kneeling by the bedside, which he found at once, he began, in low and hurried accents, to pour into the ear of the dying man the consoling sound of that Name, which alone, uttered under heaven, has power to reach the departing soul, distracted to all beside. Startled by the sound of a voice close to his ear, for his sight also was gone, the sick man ceased his outcries and lay still.

Never ceasing for a moment, the friar continued, in a rapid and fervent whisper, to pour into his ear the tenderness of Jesus to the vilest sinner, the eternal love that will reign hereafter, the sweetness and peace of the heavenly life. The wretched man lay perfectly still, probably not knowing whether this wonderful voice was of earth or heaven; and Inglesant, his senses confused by the horrors of the room, knelt in prayer in the entrance of the hut.

The fatal atmosphere of the room became more and more dense. The voice of the friar died slowly away; his form, bending lower over the bed, faded out of sight; and there passed across Inglesant's bewildered brain the vision of Another who stood beside the dying man. The halo round His head lighted all the hovel, so that the seamless coat He wore, and the marks upon His hands and feet, were plainly seen, and the pale alluring face was turned not so much upon the bed and upon the monk as upon Inglesant himself, and the unspeakable glance of the Divine eyes met his.

A thrill of ecstasy, terrible to the weakened system as the sharpest pain, together with the fatal miasma of the place, made a final rush and grasp upon his already reeling faculties, and he lost all consciousness, and fell senseless within the threshold of the room.

When he came to himself he had been dragged out of the hut by the peasant, who had ventured at last to ascend the hill. The place was silent; the Cavaliere was dead, and the friar lay across the body in a sort of trance. They brought him out and laid him on the grass, thinking for some time that he was dead also. By and by he opened his sightless eyes, and asked where he was; but he still moved as in a trance. He seemed to have forgotten what had happened; and, with the death of the Cavaliere, the great motive which had influenced him, and which, while it lasted, seemed to have kept his reason from utterly losing its balance, appeared to be taken away. He had lived only to meet and bless his enemy, and this having been accomplished, all reason for living was gone.

Inglesant and the peasant dug a grave with some implements they found in the tavern, and hastily buried the body, the friar pronouncing a benediction. The latter performed this office mechanically, and seemed almost unconscious as to what was passing. His very figure and shape appeared changed, and presented but the shadow of his former self; his speech was broken and unintelligible. Inglesant gave the peasant money, which seemed to him to be wealth, and they mounted and rode silently away.

At Venafro, where they found a monastery of the Cappucines, they stayed some days, Inglesant expecting that his companion would recover something of his former state of health. But it soon became apparent that this would not be the case; the friar sank rapidly into a condition of mental unconsciousness, and the physicians told Inglesant that, although he might linger for weeks, they believed that a disease of the brain was hastening him towards the grave. Inglesant was impatient to return to the Castello; and, leaving the friar to the care of the brothers of his own order, he resumed his journey.

Was it a strange coincidence, or the omniscient rule and will of God, that, at the moment Inglesant lay insensible before the hut, the plague had done its work in the home that he had left? The old Count died first, then some half of the servants, finally, in the deserted house, a little child lay dead upon its couch, and beside it, on the marble floor, lay Lauretta--dead--uncared for.

It was the opinion of Martin Luther that visions of the Saviour, which he himself had seen, were delusions of Satan for the bewildering of the Papists; and there is a story of a monk who left the Beatific Vision that he might take his service in the choir.

Malvolti died at Venafro a short time after Inglesant had left him.

*CHAPTER XVII.*

After the narration of the events just detailed the papers from which the life of Mr. Inglesant has hitherto been compiled become much less minute and personal in character; and when the narrative is resumed, a considerable period of time has evidently elapsed. It is stated that some time after the death of his wife Mr. Inglesant returned to Rome, and assumed a novice's gown in some religious order, but to which of the religious bodies he attached himself is doubtful. It might be thought that he would naturally become a member of the Society of Jesus; but there is reason to conclude that the rule which he intended to embrace was either that of the Benedictines or the Carmelites. As will soon appear, he proceeded no farther than the noviciate, and this uncertainty therefore is of little consequence.

It must be supposed that the distress caused by the death of his wife and child, and by his absence from them at the last, was one motive which caused Inglesant to seek in Rome spiritual comfort and companionship from the Spanish priest Molinos, in whose society he had before found so much support and relief. It was thought, indeed, by many beside Inglesant, amid the excitement which the spread of the method of devotion taught by this man had caused, that a dawn of purer light was breaking over spiritual Rome. God seemed to have revealed Himself to thousands in such a fashion as to make their past lives and worship seem profitless and unfruitful before the brightness and peace that was revealed; and the lords of His heritage seemed for a time to be willing that this light should shine. It appeared for a moment as if Christendom were about to throw off its shackles, its infant swaddling clothes, in which it had been so long wrapped, and, acknowledging that the childhood of the Church was past, stand forth before God with her children around her, no longer distrusted and enslaved, but each individually complete, fellow-citizens with their mother of the household of God. The unsatisfactory rotation of formal penitence and sinful lapse, of wearisome devotion and stale pleasures, had given place to an enthusiasm which believed that, instead of ceremonies and bowing in outer courts, the soul was introduced into heavenly places, and saw God face to face. A wonderful experience, in exchange for lifeless formality and rule, of communion with the Lord, with nothing before the believer, as he knelt at the altar, save the Lord Himself, day by day, unshackled by penance and confession as heretofore. Thousands of the best natures in Rome attached themselves to this method; it was approved by a Jesuit Father, the Pope was known to countenance it, and his nephews were among its followers. The bishops were mostly in favour of it, and in the nunneries of Rome the directors and confessors were preaching it; and the nuns, instead of passing their time over their beads and "Hours," were much alone, engaged in the exercise of mental prayer.

It would indeed be difficult to estimate the change that would have passed over Europe if this one rule of necessary confession before every communion had been relaxed; and in the hope that some increased freedom of religious thought would be secured, many adopted the new method who had no great attachment to the doctrine, nor to the undoubted extravagances which the Quietists, in common with other mystics, were occasionally guilty of, both in word and deed. It cannot be denied, and it is the plea that will be urged in defence of the action of the Jesuits, that freedom of thought as well as of devotion was the motive of numbers who followed the teaching of Molinos. That free speculation and individual growth could be combined with loyalty to acts and ceremonies, hallowed by centuries of recollection and of past devotion, was a prospect sufficiently attractive to many select natures. Some, no doubt, entered into this cause from less exalted motives--a love of fame and a desire to form a party, and to be at the head of a number of followers; but even among those whose intentions were not so lofty and spiritual as those of Molinos probably were, by far the greater number were actuated by a desire to promote freedom of thought and of worship among Churchmen.

But it was only for a moment that this bright prospect opened to the Church.

The Jesuits and Benedictines began to be alarmed. Molinos had endeavoured to allay the suspicion attached to his teaching, and diminish the aversion that the Jesuits felt towards him, by calling his book "The Spiritual Guide," and by constantly enjoining the necessity of being in all things under the direction of a religious person; but this was felt to point more at the submission to general council than to coming always to the priest, as to the minister of the sacrament of penance, before every communion; especially as Molinos taught that the only necessary qualification for receiving was the being free from mortal sin.

Suddenly, when the reputation of this new society appeared to be at its height, Molinos was arrested, and Father Esparsa, the Jesuit whose approbation had appeared before "The Spiritual Guide," disappeared. What became of the latter was not known, but it was generally supposed that he was "shut up between four walls;" and at any rate he appeared no more in Rome. In the midst of the excitement consequent on these events seventy more persons, all of the highest rank,--Count Vespiniani and his lady, the Confessor of Prince Borghese, Father Appiani of the Jesuits, and others equally well-known,--were arrested in one day, and before the month was over more than two hundred persons crowded the prisons of the Inquisition.

The consternation was excessive, when a method of devotion which had been extolled throughout Italy for the highest sanctity to which mortals could aspire was suddenly found to be heretical, and the chief promoters of it hurried from their homes and from their friends, shut up in prison, and in peril of perpetual confinement, if not death. The arrest of Father Appiani was the most surprising. He was accounted the most learned priest in the Roman College, and was arrested on a Sunday in April as he came from preaching. After this no one could guess on whom the blow would fall next. The Pope himself, it was reported, had been examined by the Jesuits. The imminence of the peril brought strength with it. The prisoners, it was whispered, were steady and resolute, and showed more learning than their examiners. Their friends who were still at large, recovering from their first panic, assumed a bold front. Many letters were written to the Inquisitors, advising them to consider well what they did to their prisoners, and assuring them that their interests would be maintained even at the cost of life. Nor did these protests end here. As soon as possible after the arrests a meeting was held at Don Agostino's palace in the Piazza Colonna, to which ladies were summoned as well as men. There, in a magnificent saloon, amid gilding and painting and tapestry, whose splendour was subdued by softened colour and shaded light, were met the elite of Rome. There were ladies in rich attire, yet in whose countenances was seen that refinement of beauty which only religion and a holy life can give--ladies, who, while appearing in public in the rank which belonged to them, were capable in private of every self-denial, trained in the practice of devotion and acts of mercy. There were nuns of the Conception and of the Palestrina, distressed and mortified at being compelled to return to their beads and to their other abandoned forms. There were present Cereri, Cardinal-Bishop of Como; Cardinals Carpegna and Cigolini, and Cardinal Howard of England (the noblest and most spiritually-minded of the Sacred College), Absolini and Coloredi, Cardinals and Fathers of the Oratory, and Cardinal D'Estrees. Petrucci himself, the most prominent advocate of the Quietist doctrine, was in the room, though incognito, it not being generally known that he was in Rome. There were present many Fathers of the Oratory, men of intellect, refinement, and blameless lives; Don Livio, Duke di Ceri, the Pope's nephew was there, and the Prince Savelli, many of the highest nobility, and above a hundred gentlemen, all of whom, by their presence, might be supposed to prove their attachment to the teaching of Molinos, their superiority to the sordid motives of worldly prudence and pleasure, and their devotion to spiritual instincts and desires. It would be difficult to imagine scenes more unlike each other; yet, strange as it may appear, it was nevertheless true that this brilliant company, attired in the height of the existing mode, sparkling with jewels and enriched with chastened colour, might not unfitly be considered the successor of those hidden meetings of a few slaves in Nero's household, who first, in that wonderful city, believed in the crucified Nazarene.

The addresses were commenced by the Duke di Ceri, who spoke of the grief caused by the arrest of their friends, and of the exertions that had been made on their behalf. He was followed by other of the great nobles and cardinals, who all spoke in the same strain. All these speeches were delivered in somewhat vague and guarded terms, and as one after another of the speakers sat down, a sense of incompleteness and dissatisfaction seemed to steal over the assembly, as though it were disappointed of something it most longed to hear. The meeting was assured, over and over again, that extreme measures would not be taken against those in prison; that their high rank and powerful connections would save them; the Duke di Ceri had expressly said that he believed his relation and servant, Count Vespiniani, and his lady would soon be released. The fact was, though the Duke did not choose, to state it publicly, that they had been proscribed solely from information gained at the confessional; and this having been much talked of, the Jesuits had resolved, rather than bring any further odium on the sacrament of confession, to discharge both the lady and her husband at once. But, though all this might be true, there was something that remained unsaid--something that was filling all hearts.

What was to be the spiritual future of those assembled? Was this gate of Paradise and the Divine Life to be for ever closed, and was earth and all its littleness once more to be pressed upon them without denial, and hypocrisy and the petty details of a formal service once more to be the only spiritual food of their souls? Must they, if they resolved to escape this spiritual death, quit this land and this glorious Church, and seek, in cold and distant lands, and alien Churches, the freedom denied by the tyranny of the leaders of their own? These thoughts filled all minds, and yet none had given them utterance, nor was it surprising that it should be so. Select and splendid as that assembly was, no one knew for certain that his neighbour was not a spy. As was known soon after, Cardinal D'Estrees, who sat there so calm and lofty-looking, furnished the principal evidence against Molinos, swearing that, being his intimate friend, he knew that the real meaning of his friend's printed words was that heretical one of which, in fact, Molinos had never dreamt. It was no wonder that the speeches were cautious and vague.

At last Don Agostino rose, and in a quiet and unaffected tone, requested a hearing for his very dear friend, the Cavaliere di San Georgio, one well known to most of them, whose character was known to all.

A murmur of satisfaction ran through the room, and the audience settled itself down to listen, as though they knew that the real business of the day was about to begin. Inglesant rose in his seat immediately behind his host. He was evidently dressed carefully, with a view to the effect to be produced upon a fastidious and ultra-refined assembly. He wore a cassock of silk, and the gown of a Benedictine made of the finest cloth. His head was tonsured, and his hair cut short. He had round his neck a band of fine cambric, and at his wrists ruffles of rich lace; and he wore on his hand a diamond of great value. He had, indeed, to one who saw his dress and not his face, entirely the look of a petit-maitre, and even--what is more contemptible still--of a petit-maitre priest; yet, as he rose in his seat, there was not a man in all that assembly who would have given a silver scudo for the chances of his life.

His romantic and melancholy story, the death of his wife and child, his assumption of the religious life, and, above all, his friendship with Molinos, were known to all; it seemed to many a fitting close to a life of such vicissitude, that at this crisis he should sacrifice himself in the spiritual cause that was dear to all.

He had his speech written before him, every word carefully considered and arranged by himself and some of the first masters of style then in Rome. He began deliberately and distinctly, so that every word was heard, though he spoke in a low voice.

After deprecating the judgment of the assembly upon the artless and unpolished words he was about to address to it, and excusing his rashness in consenting to speak in such an assembly at all, he said,--

"The words of the noble and august personages who have already spoken have left me little to say. Nothing is necessary to be added to their wise and reverend advice. All that remains for us to do is to attempt to carry out in action what they have so well counselled. Our first object, our first duty, is the safety of our friends. But, when this is happily accomplished--as, under such leaders and protected by such names, how can we doubt that it will be?--there are many among us who, with sinking hearts and hushed voices, are inquiring, 'What will come next?'"

He paused, and looked up for a moment, and a murmur of encouragement ran through the room.

"I am not mistaken when I say that in this room, and also in Rome, are many hearts which, within the last few years, and by the teaching of him for whom night and day the prayers of the Church ascend to heaven, have found a peace and a blessedness before unknown; many who have breathed celestial air, and walked the streets of God. Nor am I mistaken--my heart and your presence tell me I am not mistaken--when I say that many are asking themselves, 'How can they renounce this heavenly birthright? How can they live without this Divine intercourse, which they have found so sweet--which the purest saints have hallowed with their approval? How can they live without God who have seen Him face to face?' And many are asking themselves, 'Must we leave the walks of men, and the Churches where the saints repose, and wander into the wilderness--into byways among the wild places of heresy, since the Church seems to close the gates upon this way which is their life?' I risk the deserved censure of this august assembly when I venture to advise--yet even this I am willing to do, if I may serve any--and I venture to advise, No. I myself was born in another country, amid contending forms of faith. I believe that, in the sacrificial worship of our most Holy Church, room is amply given for the perfection of the Contemplative State; and that such lofty devotion can find no fitter scene than the altar of the Lord. As we may hope that, at some future time, the whole Church may come to this holy state, and be raised above many things which, though now perhaps necessary, may in a higher condition fall away; so, if by our continuing in this posture we may hasten such a happy time, this doubtless will be the path Heaven wishes us to walk in. But"--he paused, and the whole assembly listened with breathless attention--"if such is to be our course, it is evident that an understanding is necessary of adjustment between ourselves and the Fathers of the Holy Office and of the Society of Jesus--an adjustment by which a silence must be allowed our Faith--a silence which, for the sake of those amongst us whose consciences are the most refined and heaven-taught, must be understood to imply dissent to much that has lately been acted and taught. We must understand that this exertion of authority is aimed only at the open teaching of doctrines in which we still believe, and which are still dear to us; and that liberty is allowed our faith so long as we observe a discreet silence--a liberty which shall extend as far as to admission to the Sacrament without previous confession. On this point surely it is necessary that we have a clearer understanding."

Inglesant stopped, and applause, sufficiently loud and unmistakably sincere, showed that a large proportion of the assembly approved of what had been said.

He spoke a word to Don Agostino, and then went on,--