Chapter 23

The church in which the sacred image is kept is interesting from the pilgrims who at all times frequent it, and from the collection of votive pictures which adorn its walls. Except the votive pictures and the pilgrims the church contains little of interest, and I will pass on to the constitution and objects of the establishment.

The objects are--1. Gratuitous lodging to all comers for a space of from three to nine days as the rector may think fit. 2. A school. 3. Help to the sick and poor. It is governed by a president and six members, who form a committee. Four members are chosen by the communal council, and two by the cathedral chapter of Biella. At the hospice itself there reside a director, with his assistant, a surveyor to keep the fabric in repair, a rector or dean with six priests, called _cappellani_, and a medical man. "The government of the laundry," so runs the statute on this head, "and analogous domestic services are entrusted to a competent number of ladies of sound constitution and good conduct, who live together in the hospice under the direction of an inspectress, and are called daughters of Oropa."

The bye-laws of the establishment are conceived in a kindly, genial spirit, which in great measure accounts for its unmistakable popularity. We understood that the poorer visitors, as a general rule, avail themselves of the gratuitous lodging, without making any present when they leave, but in spite of this it is quite clear that they are wanted to come, and come they accordingly do. It is sometimes difficult to lay one's hands upon the exact passages which convey an impression, but as we read the bye-laws which are posted up in the cloisters, we found ourselves continually smiling at the manner in which almost anything that looked like a prohibition could be removed with the consent of the director. There is no rule whatever about visitors attending the church; all that is required of them is that they do not interfere with those who do. They must not play games of chance, or noisy games; they must not make much noise of any sort after ten o'clock at night (which corresponds about with midnight in England). They should not draw upon the walls of their rooms, nor cut the furniture. They should also keep their rooms clean, and not cook in those that are more expensively furnished. This is about all that they must not do, except fee the servants, which is most especially and particularly forbidden. If any one infringes these rules, he is to be admonished, and in case of grave infraction or continued misdemeanor he may be expelled and not readmitted.

Visitors who are lodged in the better-furnished apartments can be waited upon if they apply at the office; the charge is twopence for cleaning a room, making the bed, bringing water, &c. If there is more than one bed in a room, a penny must be paid for every bed over the first. Boots can be cleaned for a penny, shoes for a halfpenny. For carrying wood, &c., either a halfpenny or a penny will be exacted according to the time taken. Payment for these services must not be made to the servant, but at the office.

The gates close at ten o'clock at night, and open at sunrise, "but if any visitor wishes to make Alpine excursions, or has any other sufficient reason, he should let the director know." Families occupying many rooms must--when the hospice is very crowded, and when they have had due notice--manage to pack themselves into a smaller compass. No one can have rooms kept for him. It is to be strictly "first come, first served." No one must sublet his room. Visitors must not go away without giving up the key of their room. Candles and wood may be bought at a fixed price.

Any one wishing to give anything to the support of the hospice must do so only to the director, the official who appoints the apartments, the dean or the cappellani, or to the inspectress of the daughters of Oropa, but they must have a receipt for even the smallest sum; alms-boxes, however, are placed here and there into which the smaller offerings may be dropped (we imagine this means anything under a franc).

The poor will be fed as well as housed for three days gratuitously--provided their health does not require a longer stay; but they must not beg on the premises of the hospice; professional beggars will be at once handed over to the mendicity society in Biella, or even perhaps to prison. The poor for whom a hydropathic course is recommended, can have it under the regulations made by the committee--that is to say, if there is a vacant place.

There are _trattorie_ and cafes at the hospice, where refreshments may be obtained both good and cheap. Meat is to be sold there at the prices current in Biella; bread at two centimes the chilogramma more, to pay for the cost of carriage.

Such are the bye-laws of this remarkable institution.

Few except the very rich are so under-worked that two or three days of change and rest are not at times a boon to them, while the mere knowledge that there is a place where repose can be had cheaply and pleasantly is itself a source of strength. Here, so long as the visitor wishes to be merely housed, no questions are asked; no one is refused admittance, except for some obviously sufficient reason; it is like getting a reading ticket for the British Museum, there is practically but one test--that is to say, desire on the part of the visitor--the coming proves the desire, and this suffices. A family, we will say, has just gathered its first harvest; the heat on the plains is intense, and the malaria from the rice- grounds little less than pestilential; what, then, can be nicer than to lock up the house and go for three days to the bracing mountain air of Oropa? So at daybreak off they all start trudging, it may be, their thirty or forty miles, and reaching Oropa by nightfall. If there is a weakly one among them, some arrangement is sure to be practicable whereby he or she can be helped to follow more leisurely, and can remain longer at the hospice. Once arrived, they generally, it is true, go the round of the chapels, and make some slight show of pilgrimage, but the main part of their time is spent in doing absolutely nothing. It is sufficient amusement to them to sit on the steps, or lie about under the shadow of the trees, and neither say anything nor do anything, but simply breathe, and look at the sky and at each other. We saw scores of such people just resting instinctively in a kind of blissful waking dream. Others saunter along the walks which have been cut in the woods that surround the hospice, or if they have been pent up in a town and have a fancy for climbing, there are mountain excursions, for the making of which the hospice affords excellent headquarters, and which are looked upon with every favour by the authorities.

It must be remembered also that the accommodation provided at Oropa is much better than what the people are, for the most part, accustomed to in their own homes, and the beds are softer, more often beaten up, and cleaner than those they have left behind them. Besides, they have sheets--and beautifully clean sheets. Those who know the sort of place in which an Italian peasant is commonly content to sleep, will understand how much he must enjoy a really clean and comfortable bed, especially when he has not got to pay for it. Sleep, in the circumstances of comfort which most readers will be accustomed to, is a more expensive thing than is commonly supposed. If we sleep eight hours in a London hotel we shall have to pay from 4d. to 6d. an hour, or from 1d. to 1.5d. for every fifteen minutes we lie in bed; nor is it reasonable to believe that the charge is excessive when we consider the vast amount of competition which exists. There is many a man the expenses of whose daily meat, drink, and clothing are less than what an accountant would show us we, many of us, lay out nightly upon our sleep. The cost of really comfortable sleep-necessaries cannot, of course, be nearly so great at Oropa as in a London hotel, but they are enough to put them beyond the reach of the peasant under ordinary circumstances, and he relishes them all the more when he can get them.

But why, it may be asked, should the peasant have these things if he cannot afford to pay for them; and why should he not pay for them if he can afford to do so? If such places as Oropa were common, would not lazy vagabonds spend their lives in going the rounds of them, &c., &c.? Doubtless if there were many Oropas, they would do more harm than good, but there are some things which answer perfectly well as rarities or on a small scale, out of which all the virtue would depart if they were common or on a larger one; and certainly the impression left upon our minds by Oropa was that its effects were excellent.

Granted the sound rule to be that a man should pay for what he has, or go without it; in practice, however, it is found impossible to carry this rule out strictly. Why does the nation give A. B., for instance, and all comers a large, comfortable, well-ventilated, warm room to sit in, with chair, table, reading-desk, &c., all more commodious than what he may have at home, without making him pay a sixpence for it directly from year's end to year's end? The three or nine days' visit to Oropa is a trifle in comparison with what we can all of us obtain in London if we care about it enough to take a very small amount of trouble. True, one cannot sleep in the reading-room of the British Museum--not all night, at least--but by day one can make a home of it for years together except during cleaning times, and then it is hard if one cannot get into the National Gallery or South Kensington, and be warm, quiet, and entertained without paying for it.

It will be said that it is for the national interest that people should have access to treasuries of art or knowledge, and therefore it is worth the nation's while to pay for placing the means of doing so at their disposal; granted, but is not a good bed one of the great ends of knowledge, whereto it must work, if it is to be accounted knowledge at all? and it is not worth a nation's while that her children should now and again have practical experience of a higher state of things than the one they are accustomed to, and a few days' rest and change of scene and air, even though she may from time to time have to pay something in order to enable them to do so? There can be few books which do an averagely- educated Englishman so much good, as the glimpse of comfort which he gets by sleeping in a good bed in a well-appointed room does to an Italian peasant; such a glimpse gives him an idea of higher potentialities in connection with himself, and nerves him to exertions which he would not otherwise make. On the whole, therefore, we concluded that if the British Museum reading-room was in good economy, Oropa was so also; at any rate, it seemed to be making a large number of very nice people quietly happy--and it is hard to say more than this in favour of any place or institution.

The idea of any sudden change is as repulsive to us as it will be to the greater number of my readers; but if asked whether we thought our English universities would do most good in their present condition as places of so-called education, or if they were turned into Oropas, and all the educational part of the story totally suppressed, we inclined to think they would be more popular and more useful in this latter capacity. We thought also that Oxford and Cambridge were just the places, and contained all the appliances and endowments almost ready made for constituting two splendid and truly imperial cities of recreation--universities in deed as well as in name. Nevertheless we should not venture to propose any further actual reform during the present generation than to carry the principle which is already admitted as regards the M.A. a degree a trifle further, and to make the B.A. degree a mere matter of lapse of time and fees--leaving the little go, and whatever corresponds to it at Oxford, as the final examination. This would be enough for the present.

There is another sanctuary about three hours' walk over the mountain behind Oropa, at Andorno, and dedicated to St. John. We were prevented by the weather from visiting it, but understand that its objects are much the same as those of the institution I have just described. I will now proceed to the third sanctuary for which the neighbourhood of Biella is renowned.

* * * * *

At Graglia I was shown all over the rooms in which strangers are lodged, and found them not only comfortable but luxurious--decidedly more so than those of Oropa; there was the same cleanliness everywhere which I had noticed in the restaurant. As one stands at the windows or on the balconies and looks down to the tops of the chestnuts, and over these to the plains, one feels almost as if one could fly out of the window like a bird; for the slope of the hills is so rapid that one has a sense of being already suspended in mid-air.

I thought I observed a desire to attract English visitors in the pictures which I saw in the bedrooms. Thus there was "A view of the Black-lead Mine in Cumberland," a coloured English print of the end of the last century or the beginning of this, after, I think, Loutherbourg, and in several rooms there were English engravings after Martin. The English will not, I think, regret if they yield to these attractions. They will find the air cool, shady walks, good food, and reasonable prices. Their rooms will not be charged for, but they will do well to give the same as they would have paid at a hotel. I saw in one room one of those flippant, frivolous, Lorenzo de' Medici matchboxes on which there was a gaudily-coloured nymph in high-heeled boots and tights, smoking a cigarette. Feeling that I was in a sanctuary, I was a little surprised that such a matchbox should have been tolerated. I suppose it had been left behind by some guest. I should myself select a matchbox with the Nativity or the Flight into Egypt upon it, if I were going to stay a week or so at Graglia. I do not think I can have looked surprised or scandalised, but the worthy official who was with me could just see that there was something on my mind. "Do you want a match?" said he, immediately reaching me the box. I helped myself, and the matter dropped.

There were many fewer people at Graglia than at Oropa, and they were richer. I did not see any poor about, but I may have been there during a slack time. An impression was left upon me, though I cannot say whether it was well or ill founded, as though there were a tacit understanding between the establishments at Oropa and Graglia that the one was to adapt itself to the poorer, and the other to the richer classes of society; and this not from any sordid motive, but from a recognition of the fact that any great amount of intermixture between the poor and the rich is not found satisfactory to either one or the other. Any wide difference in fortune does practically amount to a specific difference, which renders the members of either species more or less suspicious of those of the other, and seldom fertile _inter se_. The well-to-do working-man can help his poorer friends better than we can. If an educated man has money to spare, he will apply it better in helping poor educated people than those who are more strictly called the poor. As long as the world is progressing, wide class distinctions are inevitable; their discontinuance will be a sign that equilibrium has been reached. Then human civilisation will become as stationary as that of ants and bees. Some may say it will be very sad when this is so; others, that it will be a good thing; in truth, it is good either way, for progress and equilibrium have each of them advantages and disadvantages which make it impossible to assign superiority to either; but in both cases the good greatly overbalances the evil; for in both the great majority will be fairly well contented, and would hate to live under any other system.

Equilibrium, if it is ever reached, will be attained very slowly, and the importance of any change in a system depends entirely upon the rate at which it is made. No amount of change shocks--or, in other words, is important--if it is made sufficiently slowly, while hardly any change is too small to shock if it is made suddenly. We may go down a ladder of ten thousand feet in height if we do so step by step, while a sudden fall of six or seven feet may kill us. The importance, therefore, does not lie in the change, but in the abruptness of its introduction. Nothing is absolutely important or absolutely unimportant; absolutely good, or absolutely bad.

This is not what we like to contemplate. The instinct of those whose religion and culture are on the surface only is to conceive that they have found, or can find, an absolute and eternal standard, about which they can be as earnest as they choose. They would have even the pains of hell eternal if they could. If there had been any means discoverable by which they could torment themselves beyond endurance, we may be sure they would long since have found it out; but fortunately there is a stronger power which bars them inexorably from their desire, and which has ensured that intolerable pain shall last only for a very little while. For either the circumstances or the sufferer will change after no long time. If the circumstances are intolerable, the sufferer dies: if they are not intolerable, he becomes accustomed to them, and will cease to feel them grievously. No matter what the burden, there always has been, and always must be, a way for us also to escape.

A PSALM OF MONTREAL.

[The City of Montreal is one of the most rising and, in many respects, most agreeable on the American continent, but its inhabitants are as yet too busy with commerce to care greatly about the masterpieces of old Greek Art. A cast of one of these masterpieces--the finest of the several statues of Discoboli, or Quoit-throwers--was found by the present writer in the Montreal Museum of Natural History; it was, however, banished from public view, to a room where were all manner of skins, plants, snakes, insects, &c., and in the middle of these, an old man, stuffing an owl. The dialogue--perhaps true, perhaps imaginary, perhaps a little of one and a little of the other--between the writer and this old man gave rise to the lines that follow.]

Stowed away in a Montreal lumber-room, The Discobolus standeth, and turneth his face to the wall; Dusty, cobweb-covered, maimed, and set at naught, Beauty crieth in an attic, and no man regardeth. O God! O Montreal!

Beautiful by night and day, beautiful in summer and winter, Whole or maimed, always and alike beautiful,-- He preacheth gospel of grace to the skins of owls, And to one who seasoneth the skins of Canadian owls. O God! O Montreal!

When I saw him, I was wroth, and I said, "O Discobolus! Beautiful Discobolus, a Prince both among gods and men, What doest thou here, how camest thou here, Discobolus, Preaching gospel in vain to the skins of owls?" O God! O Montreal!

And I turned to the man of skins, and said unto him, "Oh! thou man of skins, Wherefore hast thou done thus, to shame the beauty of the Discobolus?" But the Lord had hardened the heart of the man of skins, And he answered, "My brother-in-law is haberdasher to Mr. Spurgeon." O God! O Montreal!

"The Discobolus is put here because he is vulgar,-- He hath neither vest nor pants with which to cover his limbs; I, sir, am a person of most respectable connections,-- My brother-in-law is haberdasher to Mr. Spurgeon." O God! O Montreal!

Then I said, "O brother-in law to Mr. Spurgeon's haberdasher! Who seasonest also the skins of Canadian owls, Thou callest 'trousers' 'pants,' whereas I call them 'trousers,' Therefore thou art in hell-fire, and may the Lord pity thee! O God! O Montreal!

"Preferrest thou the gospel of Montreal to the gospel of Hellas, The gospel of thy connection with Mr. Spurgeon's haberdashery to the gospel of the Discobolus?" Yet none the less blasphemed he beauty, saying, "The Discobolus hath no gospel,-- But my brother-in-law is haberdasher to Mr. Spurgeon." O God! O Montreal!

PRINTED BY BALLANTYNE, HANSON AND CO. EDINBURGH AND LONDON.

Works by the same Author.

Sixth Edition. Crown 8vo, Cloth, 6s. EREWHON; or, OVER THE RANGE. Op. 1.

A WORK OF SATIRE AND IMAGINATION.

Second Edition. Demy 8vo, Cloth, 7s. 6d. THE FAIR HAVEN. Op. 2.

A work in Defence of the Miraculous Element in our Lord's Ministry on earth, both as against Rationalistic Impugners and certain Orthodox Defenders. Written under the pseudonym of JOHN PICKARD OWEN, with a Memoir by his supposed brother, WILLIAM BICKERSTETH OWEN.

Second Edition. Crown 8vo, Cloth, 7s. 6d. LIFE AND HABIT. Op. 3.

AN ESSAY AFTER A COMPLETER VIEW OF EVOLUTION.

Second Edition, with Appendix and Index. Crown 8vo, Cloth, 10s. 6d. EVOLUTION, OLD AND NEW. Op. 4.

A Comparison of the theories of Buffon, Dr. Erasmus Darwin, and Lamarck, with that of the late Mr. Charles Darwin, with copious extracts from the works of the three first-named writers.

Crown 8vo, Cloth, 7s. 6d. UNCONSCIOUS MEMORY. Op. 5.

A Comparison between the theory of Dr. Ewald Hering, Professor of Physiology at the University of Prague, and the "Philosophy of the Unconscious" of Dr. Edward Von Hartmann, with translations from both these authors, and preliminary chapters bearing on "Life and Habit," "Evolution, Old and New," and Mr. Charles Darwin's edition of Dr. Krause's "Erasmus Darwin."

Pott Quarto, Cloth, 21s.

ALPS AND SANCTUARIES OF PIEDMONT AND THE CANTON TICINO. Op. 6.

Profusely Illustrated by Charles Gogin, H. F. Jones, and the Author.

Footnotes:

{iii} See page 234 of this book.

{1} The first edition of Erewhon was published in the spring of 1872.

{47} The myth above alluded to exists in Erewhon with changed names and considerable modifications. I have taken the liberty of referring to the story as familiar to ourselves.

{48} The first edition of the Fair Haven was published April 1873.

{68} The first edition of Life and Habit was published in December, 1877.

{96} See page 228 of this book, "Remarks on Mr. Romanes' 'Mental Evolution in Animals.'"

{119} Kegan Paul, 1875.

{125} It is now (January 1884) more than six years since Life and Habit was published, but I have come across nothing which makes me wish to alter it to any material extent.

{127} It must be remembered that the late Mr. C. Darwin expressly denied that instinct and inherited habit are generally to be connected.--See Mr. Darwin's "Origin of Species," end of chapter viii., where he expresses his surprise that no one has hitherto adduced the instincts of neuter insects "against the well-known doctrine of inherited habit as advanced by Lamarck."

Mr. Romanes, in his "Mental Evolution in Animals" (November, 1883), refers to this passage of Mr. Darwin's, and endorses it with approbation (p. 297).

{131} Evolution, Old and New, was published in May, 1879.

{134a} Quatrefages, "Metamorphoses de l'Homme et des Animaux," 1862, p. 42; G. H. Lewes, "Physical Basis of Mind," 1877, p. 83.

{134b} I have been unable, through want of space, to give this chapter here.

{141} Page 210, first edition.

{144} 1878.

{148} "Nat. Theol." ch. xxiii.

{153a} 1878.

{153b} "Oiseaux," vol. i. p. 5.

{162} "Discours de Reception a l'Academie Francaise."

{163} I Cor. xiii. 8, 13.

{164a} Tom. i. p. 24, 1749.

{164b} Tom. i. p. 40, 1749.

{165} Vol. i. p. 34, 1749.

{166a} Tom. i. p. 36.

{166b} See p. 173.

{166c} Tom. i. p. 33.

{168} The Naturalist's Library, vol. ii. p. 23. Edinburgh, 1843.

{174} Tom. iv. p. 381, 1753.

{176} Tom. iv. p. 383, 1753 (this was the first volume on the lower animals).