Monks, Popes, and their Political Intrigues Part 2

THIRD. The Ignorance and Corruption induced by the Monastic Vow of Silent Contemplation.

The profound homage won by the monks from ignorance and superst.i.tion, gave such credit to their extravagant productions, that history has sometimes been led into the error of recording them as real events; and the craft or credulity of the church in incorporating them in her devotional books has so deepened and perpetuated reverence for them, that, even at the present day, they continue still to govern in a measure the superst.i.tion, and to contaminate the creed and ritual of reformed churches.

It has been alleged, with apparent plausibility, in favor of monastic inst.i.tutions, that they were during the middle ages the protectors of learning. But, unfortunately, this n.o.ble virtue can be justly claimed for only a few of them; and for that few in but a limited sense. Some of the inmates being unfit for more remunerative employment were subjected to the drudgery of copying ma.n.u.script; sometimes the task was imposed on others as a penance. The aged and infirm of the Benedictine monks were thus employed; and, as the multiplication of ma.n.u.scripts is the most efficient mode of preserving what is written on the perishable material of paper and parchment, these monks have contributed to the preservation of learning. But inveterate prejudice, obstinate bigotry, gross ignorance, and abject servitude were ill qualified to render correct versions, while they were well adapted to the perpetration of fraud and corruption. Transcribing ma.n.u.scripts, not to produce accurate copies, but to consume time or do penance, and governed by the misleading principles of their order, it is not as likely that the monks would furnish authentic and reliable transcripts, as that they would mar them with errors, embellish them with fancies, and interpolate them with forgeries and wilful corruptions.

While such was the literary honesty of the religious orders, and such likely to be the character of their ma.n.u.scripts, the ignorance and superst.i.tion of the age favored rather than obstructed the perpetration of any pious fraud they might contemplate. A few facts will ill.u.s.trate the incredible ignorance of the Catholic clergy during the dark ages.

A Jew, converted to Christianity but not to truth, having persuaded the Emperor Maximilian that the Hebrew works, the Old Testament excepted, were all of pernicious tendency, the latter, at the horrible revelation, ordered them to to be burnt. The learned Reuchlen earnestly remonstrated against the imperial decree, and succeeded in having its execution postponed until the matter of the allegation could be critically examined. A controversy of ten years ensued. So grossly ignorant were the clergy that not one of them with whom Reuchlen debated had ever seen a Greek Testament, and as for the Hebrew Bible, they denounced its alphabetical characters as the diabolical invention of some profane sorcerer. So obstinate was their opposition to Hebrew literature that they declared their readiness to support their cause at the point of the sword. Neither the Pope nor the cardinals having sufficient learning to decide on the merits of the question, the former was induced to appoint as umpire the archbishop of Spires, whose decision happily rescued oriental literature from the flames of the stake. Pope Sylvester II., whose literary attainments were superior to those of the clergy of his age, was regarded as a magician who held unhallowed converse with infernal demons. St. Augustin, who was ignorant of the Greek tongue, and whose learning was sufficiently superficial to prepare him for canonization, p.r.o.nounced the doctrine of the antipodes a blasphemous heresy; and Pope Zachariah degraded a friar for indorsing it, and excommunicated all Catholics who should believe it. The patriarch Cyrille declared that neither he, nor the Vandal clergy, nor the African clergy understood the Latin language. St. Hilary a.s.serts from his personal knowledge that but few of the prelates in the ten provinces of Asia preserved the knowledge of the true G.o.d. (_Hilar, de Synodis_. c. 63, p. 1186). It might reasonably be supposed that the ecclesiastical councils, composed of the most influential bishops, priests and abbots, would comprehend among their members many distinguished scholars, yet according to the authority of Pope Gregory II., the councils at his time were composed of men, not only ignorant of letters, but of the scriptures. According to the testimony of Sabinus, bishop of Heraclea, the Nicene bishops were "a set of illiterate, simple creatures that understood nothing," and Ca.s.sian charges the Egyptian monks of having ignorantly preached Epicurean Paganism as the gospel of Christ. Among the crowd of slaves, soldiers, lords and priests that thronged the convents, the sign of the cross, the sign of ignorance, was a general mode of executing contracts, as all could make it, though few could write their names.

That the literary progress of the church has not kept pace with the progress of the world, will be attested by a few extracts from a work written by William Hogan, formerly a Catholic priest of Philadelphia, comprising an essay ent.i.tled, "A Synopsis of Popery, as it was and as it is," and another ent.i.tled, "Auricular Confession and Popish Nunneries,"

published at Hartford, by Silas Andrew and Son, in 1850--a work that may be profitably consulted by parents who educate their daughters at nunnery schools, and by gentlemen who contemplate forming matrimonial alliances with ladies who have been accomplished at such inst.i.tutions.

Speaking of the ecclesiastical canons the author says: "These canons are inaccessible to the majority of the American people, even of theologians, and with the purport or meaning of them none but those who have been educated Catholic priests have much or any acquaintance. He who argues with Catholic priests must have had his education with them, he must be of them and from among them. He must know from experience that they will stop at no falsehood where the good of the church is concerned; he must know that they will scruple at no forgery when they desire to establish any point of doctrine, fundamentally or not fundamentally, which is not taught by the church; he must be aware that it is a standing rule with the Popish priests, in all their controversies with Protestants, to admit nothing and deny everything, and that if still driven into difficulty they will have recourse to the archives of the church, where they keep piles of decretals, canons, receipts, bulls, excommunications and interdicts, ready for all such emergencies, some of them dated from 300 to 1000 years before they were written or thought of, showing more clearly than perhaps anything else the extreme ignorance of mankind between the third and ninth century, when these forgeries were palmed on the world." (Synopsis, p. 9, 10).

Again, he observes: "The majority of Catholics in this country know nothing of the religion which they profess, and for which they are willing to fight, contend, and shed the blood of their fellow beings. I am not even hazarding an a.s.sertion when I say there is not one of them that has read the gospel through, or that knows any more about the religion he professes than he does about the Koran of Mohammed. He is told by the priest that Christ established a church on earth; that it is infallible, and that he must submit implicitly to what its popes, priests and bishops teach, under pain of 'd.a.m.nation.' This is all the great ma.s.s of Catholics know of religion; this is all they are required to learn; and hence it is that these people are unacquainted with the pretensions of the Pope, the intrigues of the Jesuits, and the imposition practised on them by their bishops and priests." (_Synopsis_, p. 29). Speaking of the theological education of the priests, he says: "During the four years I spent in the college of Maynooth, they (the scriptures) formed no portion of the education of the students. It is my firm conviction, that out of the large number of students there for the ministry, there was not one who read the gospels through, nor even portions of them, except such as are found in detached pa.s.sages, in works of controversy between Catholics and Protestants. Until I went to college I scarcely ever heard of a Bible. I know not of one in any parish of Munster, except it may be a Latin one, which each priest may or may not have, as he pleases. But I studied closely the holy fathers of the church; so did most of the students. We were taught to rely upon them as our sole guide in morals, and the only correct interpreters of the Bible. A right of private judgment was entirely denied us, and represented as the source of multifarious errors. The Bible, in fact, we had no veneration for. It was, in truth, but a dead letter in the college; it was a sealed book to us, though there were not an equal number of students who were obliged to study more closely the sayings, the sophistry, the metaphysics and mystic doctrines of those raving dreamers called holy fathers; many of whom, if now living would be deemed mad, and dealt with accordingly." (Auric. Confess., vol. 1, p.

79, 80).

But to return to the consideration of the monks. The pen of transcribers, so generally ignorant, and so grossly superst.i.tious, could not render authentic ma.n.u.scripts even when actuated by the best intention; and when we recollect that the task which required the exercise of an enlightened and vigorous intellect was devolved on the most diseased and infirm of the religious orders, the impossibility of its effectual performance will appear without a doubt. As ignorance could not transcribe masterly, so superst.i.tion would pervert intentionally. Conscience paralyzed by bigotry, and the love of truth supplanted by a careful regard to the interests of the church, the copyists would esteem it a Christian duty to omit such parts of a ma.n.u.script as militated against the truth of their religion; to corrupt such parts as might by perversion be made to administer to its support; and to interpolate such parts with occurrences and apparent incidental allusions to events, the omission of which was fatal to its credibility; and thus by a system of typographical frauds, deliberate falsehoods and artful perversions, contrive to make it appear that all Jewish and Pagan literature concurred in establishing Catholicism.

The cla.s.sics, unlike the canonical scriptures, have been subjected to the purifying process of rigid criticism, and the monkish corruptions which once perverted the meaning, are in a great measure eradicated from modern editions. Had the New Testament been subjected to a similar ordeal, such for instance as the learned Strauss, in his Life of Christ, inst.i.tuted, Infidels might have fewer objections to the gospels, and the credit of these sacred books be far better sustained than it has been by voluminous commentaries, declamatory sermons and conflicting polemical works, defending the grossest frauds and the boldest interpolations.

The bigotry or fear of the church, which induced it to corrupt the works of ancient authors, led it also to wage an exterminating war against those profane productions which it could not satisfactorily answer.

For this purpose the secular power was invoked, and laws were framed prescribing the severest penalty for those who should read or possess a Pagan production. The persecution against philosophers and their libraries was carried on with such pious insanity that besides its causing piles of ma.n.u.scripts to be destroyed, men of letters burned their elegant libraries, lest some volume contained in them should jeopardize their lives. Young Chrysostom, happening once to find a proscribed volume, gave himself up for lost. St. Jerome, in order to deter his readers from perusing any of the heathen authors, declared he had been scourged by an angel for reading the productions of Virgil.

The Orthodox Theodosius, in the destruction of the Alexandrian library, consigned to the flames the literary treasures of antiquity. The bare thought of the existence of works which baffled the talent and learning of the church to refute, irritated the sensitive piety of the monks beyond endurance. They pursued the masterly productions of Celsus and Porphery with an unscrupulousness which seemed to indicate that the annihilation of them was indispensable to the existence of Christianity.

After malice had ferreted every crevice where a proscribed volume could be secreted, and vengance had not left a vestige of any of them remaining, except what was quoted or perverted in the works of Christian apologists, the Church boasted that G.o.d had not left a work of hostile literature in existence. With not less blasphemy and bigotry has the same absurdity been echoed by dishonest, ignorant theologians of all ages. So wide and unsparing was the monkish war against cla.s.sic literature, that it has left no work in existence belonging to the period of Christ; and hence where knowledge is the most needed the historian finds the least; and where the facts might be expected to be the most abundant and of the clearest description, the wildest and most ridiculous fancies are presented. The necessity for this destruction proves the power of the works destroyed, and the alarm and weakness of the faith that destroyed them.

Beside the destructive hostility of the monks to the formidable literary obstacles which embarra.s.sed the vindication of their theological subtleties, their zeal led them to perpetrate the grossest forgeries in order to manufacture historical data in their favor. Prominent among the numerous instances of this disregard to truth, are the following pa.s.sages conceded by all scholars to be entire fabrications. The pa.s.sage in the works of Phlegon, in which he is made to speak of a total eclipse of the sun and a simultaneous earthquake; a pa.s.sage in Macrobius, which represents the author as incidentally referring to the death of a son of his as having occurred in consequence of a jealous order issued by Herod for the ma.s.sacre of all children under two years old; the Epistle of Lentulus, prefect of Judaea at the time of Christ, who is represented as describing the person and character of Christ, in a governmental despatch, which according to prefectorial custom was enc.u.mbent on him, in transmitting to Rome a report of all important events occurring within the limits of his jurisdiction; the legend of the Veronica handkerchief in which it is related how Abgarus, king of Edessa, sent amba.s.sadors to Christ to solicit the favor of his portrait, and how wiping his face with a handkerchief, and thereby impressing his features on it, politely accommodated the legation; the Epistle of Pontius Pilate to the Emperor Tiberius, in which he is made to relate the alleged circ.u.mstances of the death and resurrection of Christ; the fabulous inscriptions on two fabulous columns, said to be situated near Tangiers, relating to a robber called Joshua, son of Nun; and all the pa.s.sages found in Josephus in reference to Christ.

Origen, who wrote in the second century, complains that his own works had been altered; and the practice of this base species of dishonesty seems to have fearfully increased with the growth of the Church.

The monk Jerome, in the fourth century, finding the versions of the scriptures which were received by the churches as authentic exceedingly conflicting, undertook to abate the scandal it caused, by compiling a Bible with genuine text. The product of this laborious exertion was, however, so unsatisfactory to the theological tastes of the churches, or to the results of their critical examinations, that but few of them adopted it. Although Jerome's labors were but imperfectly appreciated during his life, yet, as he had materially approximated toward furnishing a catholic desideratum, the Vulgate, which is a modification of his Bible, was declared by the Council of Trent, in 1546, to be "authentic in all lectures, disputations, sermons and expositions, and no one shall presume to reject it under any pretense whatever." But in attempting to execute this decree startling fact became evident that the copies of the Vulgate, in consequence of the liberty which translators had taken with the text, essentially differed from one another; that each church believed in a different Bible; that it was impossible to determine which divine book was the least corrupted; and that as the Council, inspired by the Holy Ghost, had forgotten to designate which copy of the Vulgate was the genuine one, it only increased the confusion it had attempted to remedy. If disbelief in the Bible is infidelity, the greater number of the churches were actually in a situation which made them unconscious infidel conclaves. To relieve them from this perilous predicament, the Pope appointed a learned committee to prepare a Bible which should have genuine text. But the Bible elaborated by this committee, not according with the Pope's theological fancies or secret designs, was rejected. Pope Pius IV. next tried his hand at perfecting and correcting the scriptural text; but the task exceeding his learning and ingenuity, his efforts were alike unproductive of satisfactory results. He was followed by Pope Pius V., who also labored in vain.

In 1590 Pope Sixtus V. made a Bible which his judgment or prejudice p.r.o.nounced to be authentic. Determined that Christendom should be reduced to the alternative of accepting his version, or having none, he anathematized all who should alter its text or reject his authority. But Pope Clement VIII., not having the fear of his infallible predecessor's anathema before his eyes, made another Bible, and promulgated it from his throne as genuine and authoritative, amid a heavy storm of Vatican thunder, in which he consigned to the care of the Devil and his angels all who should presume to correct the work of his infallible hands. A year had, however, scarcely elapsed when he was obliged to correct its glaring inconsistencies himself; incurring the vengeance of his own anathemas. Notwithstanding an incessant tinkering for ages by the ablest theologians, to mend the numerous flaws in the Catholic word of G.o.d, every well-informed Romanist admits, that while all the previously received versions of the Vulgate are too grossly corrupted to be defended, the one in present use is far from being perfect. Cardinal Bellarmine, who was deeply versed in Biblical erudition, and who in life had obtained such an eminent degree of popularity for sanct.i.ty, that when he died a guard had to be placed over his corpse, to prevent the devout from robbing it of its garments--who wished to preserve or vend them as relics--declares that the most that can be said in favor of the received version is, that it is the best that has been made.

The authorized English version of the holy scriptures, known as James'

Bible, is the product of forty-seven celebrated Biblical scholars, after three years' labor. The ma.n.u.scripts from which they made their translations being exceedingly corrupted and discordant, the renderings consequently were so conflicting and irreconcilable on any principle of philological or exegetical criticism, that in order to effect any agreement, and prevent the production of as many Bibles as there were translators, they put the question concerning a disagreement to vote, and decided which was the correct rendering by the authority of a majority of suffrages. But this logic was not appreciated by Dr. Smith and Bishop Belson, to whose joint scrutiny the Bible thus manufactured was afterwards submitted, and they accordingly subjected it to a further process of purification.

While philological criticism, and investigations concerning the genuineness of the sacred text, have wrung from Catholics the reluctant concession that the Vulgate needs a revision, they have equally extorted from Protestants the unwilling admission that their version is corrupted with undoubted forgeries. The doxology at the conclusion of the Lord's prayer, the story of the pool of Bethsaida, the story of the rich man and Lazarus, and the story of the adulteress, are universally conceded by scholars to be wilful fabrications. The most distinguished among Biblical scholars go further. Bretschneider, the friend and confident of Joseph II. of Austria, rejects the Gospel of St. John. Dr. Lardner rejects the Epistle to the Hebrews, the Epistle of St. James, the Second Epistle of St. Peter, the Second Epistle of St. John, the Epistle of St.

Jude, and the book of Revelations. Dr. Evanson rejects the Gospel of St.

Matthew, the Gospel of St. Mark, the Gospel of St. Luke, the Epistle to the Ephesians, the Epistle to the Colossians, the Epistle to the Romans, the First Epistle of St. Peter and the First Epistle of St. John.

The Greek Testament comprehends 181,253 words, yet such is the number of mistakes, perversions, forgeries and interpolations in the existing ma.n.u.scripts, that in comparing the doc.u.ments together 130,000 various readings are detected; showing that the ma.n.u.scripts from which the New Testament is translated, are not correct in one word out of six. These discrepancies, affecting the mere spelling of a word in some instances, and, in others, the sense of a pa.s.sage, are of all degrees of importance.

In Tischendorf's New Testament, published by Tauchnitz, at Leipzig, in English, and for sale by the New York booksellers, we find the following: "But the Greek text of the apostolic writings, since its origin in the first century, has suffered many a mischance at the hands of those who have used and studied it.... The authorized version, like Luther's, was made from a Greek text which Erasmus in 1516, and Robert Stephens in 1550, had formed from ma.n.u.scripts of later date than the tenth century.... Since the sixteenth century Greek ma.n.u.scripts have been discovered, of far greater antiquity than those of Erasmus and Stephens; as well as others in Latin, Syriac, Coptic and Gothic, into which languages the sacred text was translated, between the second and fourth centuries.....Scholars are much divided in opinion as to the readings which most exactly convey the word of G.o.d." (_Introduction_, p.

1, 2).

When mistakes in a ma.n.u.script arise, from the ignorance or incompetency of the copyist, they invalidate its authority; when they arise from his carelessness, they are proofs that he entertained no reverence for it; and when they occur from a deliberate intention on his part to corrupt and to interpolate it, they are demonstrations that he did not believe in its divine inspiration. That the religious orders did not believe in the divine inspiration of the holy scriptures, is as undeniable as it is that they deliberately and intentionally marred all the Biblical ma.n.u.scripts that pa.s.sed through their hands. The conviction is equally irresistible that those who sanction the corruptions of the sacred text by using them as authority, and those who defend them in defiance of the irrefragable proof of their spurious character, forfeit all claim to a reputation of common honesty.

There is another cla.s.s of forgeries perpetrated for the good of the Church, to which I will briefly advert. Of this description is the Decretal Epistle of Constantine the Elder, addressed to Pope Sylvester--the foundation of the Pope's claim to temporal sovereignty; and also the Creed of Athanasius, forged two hundred years after his death, and which Gennadius, Patriarch of Constantinople, upon first reading, p.r.o.nounced to be the work of a drunken man. All ranks of the Church seemed to have become infatuated with an ambition to be forgers.

Pope Stephen II. forged a letter, and attributed its authorship to the spirit of St. Peter. In this doc.u.ment, according to Gibbon, "The apostle a.s.sures his adopted sons, the King, the clergy, and the n.o.bles of France, that dead in the flesh, he is still active in the spirit; that they now hear and must obey the voice of the founder and guardian of the Roman Church; that the virgins, the saints, and all the host of heaven, unanimously urge the request, and will confess the obligation; that riches, victory and paradise will crown their pious enterprise, and that eternal d.a.m.nation will be the penalty if they suffer his tomb, his temple, and his people to fall into the hands of the perfidious Saracens." (_Dec_. vol. v., chap, xlix., p. 26.) The evidences of similar frauds are numerous. All the letters and decretals of Clementine are spurious. But few of the numerous works ascribed to Pope Gregory the Great are genuine. The First Epistle of Clement to the Corinthians is egregeously corrupted and interpolated; his second Epistle to the Corinthians, is so much mutilated that but a fragment of it remains; his autobiography, in which he is made to take a journey with St. Peter; and all his apostolic canons, are entire fabrications. The Apocalypse was rejected as spurious at the Council of Laodicea, by the seven churches to which it was addressed, and the sentence was almost universally confirmed by the churches of Christendom. Sirmund shows that the Nicene canons have been corrupted, altered, abridged, and forged to accommodate them to the designs of the church. (_Tom_. iv., p. 1-234). To establish a historical basis for some pious imposition, the the letters of bishops, decrees of councils, and bulls of Popes have been forged, distorted, marred, interpolated or destroyed. Volume after volume has been written and falsely attributed to the pen of some distinguished author, in order to obtain respect and authority for an absurd ecclesiastical claim or arbitrary usurpation. Without moral principle, and intent only on supporting the ambitious pretensions of the Pope, the religious orders, at the suggestion of interest, scrupled not to destroy the finest models of literary taste, and to perpetrate the most audacious forgeries. What could not militate against the credit of their dogmas, or obstruct the consummation of their designs, or what might, by an artful adulteration be made accessory to them, they might piously spare; but whatever was in its nature too inflexibly inimical to the success of them, they labored to annihilate. The unavoidable deduction from the existence of the monkish forgeries is, that every doctrine for which they have been fabricated to prove, is false; and that every doctrine and event for which they have been manufactured to disprove, is true. The mutilation and destruction of ancient authors by the religious orders is a positive admission that such works were fatal to their claims; the attempt to manufacture artificial proof by corrupting and interpolating them, is an acknowledgment that the successful vindication of their creed and pretensions required proof which did not exist; and the cargoes of their forgeries, each instance of which being a demonstration of these a.s.sertions, and consequently an undeniable objection to the validity of the authority upon which they rest their claims, show the vast amount of labor the monks have undergone to disprove their own doctrines, and destroy their own credibility.

In the revival of learning, inaugurated by profane genius, the monastic orders, which possessed the treasures of cla.s.sic literature, took, in general, no active part. The literary fires which smouldered in their inst.i.tutions cast but a sickly glare upon the darkness within, and the feeble rays could not be expected to penetrate the ma.s.sive walls of these huge castles of ignorance. Resembling more a taper placed under a bushel than a light set upon a hill, they left the surrounding region enveloped in midnight gloom. The ma.n.u.scripts transcribed or perverted by the monks were stowed away as useless rubbish. At length the holy charm which, for ages, had bound the church in stupid ignorance, was happily dissolved. Pope Nicholas V., catching a spark of the fire which burned in the breast of his lay a.s.sociates, such as Cosmo Medici, his own, too, became ignited. Unconscious or regardless of the liberalizing tendency of cla.s.sical literature, he became enthusiastic in its cause, and inaugurated a pursuit which has exposed the forgeries and legends of the Catholic Church to scorn and contempt. Whatever were his private views, his public example and a.s.sertions indicate that he had arrived at a firm conviction that the papal chair would not soon again be filled with another friend to the cla.s.sics. Diligently improving the auspicious moment, he collected the dusky and mouldering ma.n.u.scripts from the monasteries, while his coadjutors sent vessels to gather them from abroad. By the united labors of the Pope and his opulent laymen, respectable libraries were formed, and the world was enlightened by recovered versions of Xenophon, Diodorus, Polybius, Thuycidides and other eminent authors.

The apprehensions of Nicholas, suggested probably by his knowledge of the nature and past conduct of the church, were too well founded not to be confirmed by subsequent history. The Pagan authors of Greece and Rome, speaking in the clear tones of reason and philosophy, could not subserve the purposes of ecclesiastical fraud and intolerance. The dark conspiracy to deceive and enslave mankind, and the systematized measures to keep the world in ignorance, which const.i.tutes a permanent feature of Catholic polity, could derive no aid from a liberal diffusion of Pagan erudition. Hence Leo X., who is ranked among the most generous of the pontifical patrons of the cla.s.sics, prohibited the translation of them into the vernacular language.

But it may be alleged as an exception to the usual hatred manifested by the church to the cause of education, that the Pope did, at times, establish colleges and universities. This fact is undeniably true. Pope Six-tus IV. established several universities; but he required from each, for a charter, 10,000 ducats; and for each collegiate t.i.tle and office, from 10,000 to 20,000 ducats, Pope Innocent III. also founded a university; but it was on condition that he received 50,000 scudi for its charter. He also very generously created twenty-six secretaryships, and a host of other offices, to a.s.sist the labors of education, but he sold appointments to them at very exorbitant prices. Pope Alexander VI.

also founded a university, but it was in consideration of a magnificent bonus; and he even further displayed his magnanimity by nominating eighty writers of popish briefs, and selling the appointments at 850 scudi each. But after all what was the object of these inst.i.tutions?

Was it to advance the capacities of individual man? Was it to enlighten society at large? Not at all. Guisot says: "For the development of the clergy, for the instruction of the priesthood, she [the church] was actively alive; to promote these she had her schools, her colleges, and all other inst.i.tutions which the deplorable state of society would permit. These schools and colleges, it is true, were all theological, and destined for the clergy; and, though from the intimacy between the civil and religious orders they could not but have some influence on the rest of the world, it was very slow and indirect." (_Gen. Hist. Civ_., Sect, vi., p. 132). Guizot might have added with truth, that even for her own clergy the church never tolerated an educational inst.i.tution without receiving an exorbitant pecuniary consideration, nor appointed a professor, or any other officer, without receiving pay for it.

Dens, in his "_Systematic Theology_" reasons thus: "Because forgers of money, and other disturbers of the State, are justly punished with death, therefore also are heretics, who are forgers of the faith, and, as experience shows, greatly disturb the State." ( Dens, 2, 88, 89 ). If this logic is sound, it is difficult to perceive how Popes, cardinals, monks and priests can avoid conceding justice the right of putting _them_ to death, as by the universal testimony of history and the acknowledgment of the ablest Catholic authors, they have been forgers of the faith; and, as they have been greater forgers than Protestants, they may, according to their own logic, be more justly put to death. But this we should be sorry to witness.

The efforts of the church to manufacture evidence in support of gratuitous a.s.sumptions, which so clearly disproves what it a.s.serts at every step; sinks its character and authority into such utter insignificance; and in proportion to the warmth of its zeal adds weight to the contempt it has earned, might be considered unworthy the notice of sober reason, and left to the crushing jeer of its own ludicrousness.

Yet when its polluting finger presumes to touch the sacred page of history; when it would annihilate all historical authority by base interpolations, and load the shelves of libraries with its spurious trash, it has invaded a province sacred to the rights of the world; a province in which truth, reason, and human progress have a deep interest, and which must be protected against the intrusion of malignant feet.

From the monastic vows and regulations, we might be agreeably surprised if the literary productions of those who were governed by them were anything but models of absurdity and puerility. It would naturally be suspected that the ideas of the monks would be shaded by the gloom of their melancholy abode, contracted by the influence of their solitary confinement, and rendered misshapen by the habit of conversing exclusively with their own meditations; and that their literary productions would be rife with all the inventions to which bigotry and superst.i.tion could prompt, and with all the craft and unscrupulousness that could serve the purposes of unpolished and unnatural fraternities, isolated from society, absolved from the ties and obligations of humanity, and exclusively devoted to the defense and aggrandizement of an organization which aimed at monopolizing all secular rights, immunities and privileges, in order to command the dominion and luxuries of the world. This reasonable presumption we shall find too well confirmed for the credit of human nature, in those legends and theological disquisitions which have often puzzled the credulous, but much oftener curled the lips of the more enlightened into a smile of philosophical contempt. Palpably fict.i.tious, rarely possessing the merit of ingenuity, and, in general, absolutely puerile, yet have the monkish legends been consecrated as divine in the Catholic Ma.s.s-book, enforced upon the acceptance of the obstinate by the terrors of the Inquisition, and sometimes mistaken by history for actual events.

This ludicrous ma.s.s consists in part of magnified and distorted events of true history, and in part of personages and details entirely spurious. It is elaborately ornamented, or degraded with circ.u.mstancial accounts of miracles which were never performed, with reports of debates which never took place, and with details of battles which were never fought. Faithful only in transcribing their own vitiated taste and unscrupulous conscience; and decorating their narratives with coa.r.s.e scenes of blood and bigotry, of death and horror, of h.e.l.l and demons, they have furnished a record of absurdities, of a depth of hypocrisy, of an audacity in fabrication, and of a total depravity in principle unparalleled in the history of deception and imposition. Had they, like Sir Thomas Moore, in his description of Eutopia, or no place, described a people which were no people, a city which was invisible, and a river which was waterless, they could scarcely have been less imaginary, though it must be conceded that they are less entertaining and instructive.

Pa.s.sing over the polemical rubbish, the absurd topics of discussion and the ludicrous logic of the monastic orders, which would be too tedious for a reader of the nineteenth century, we will briefly allude to some of their amusing legends, which have been consecrated as sacred history in the devotional books of the church. The actual sufferings and deaths of the primitive Christians, they have grotesquely magnified, and invented fanciful modes of torture, which never could have entered the more cultivated brain of a Roman emperor.

According to the story of these visionists, when a Pagan female embraced Christianity, she was often compelled to decide whether she valued her virtue higher than she did her religion; and, when the inflexibility of her faith imperiled her innocence, a divine power always interposed, and miraculously rescued her from a dangerous predicament. The male converts were subjected to similar modes of ingenious torture, A young saint, in the pa.s.sion of his first love, according to their authority, was once chained naked to a bed of flowers, and in this hapless and exposed condition, wontonly a.s.saulted by a beautiful courtezan; but he saved his chast.i.ty by biting off his tongue, St. Cecilia made a vow of perpetual virginity, but her father disregarding the unnatural obligation, betrothed her to a prince. In spite of all remonstrances to the contrary, the marriage was on the eve of being consummated, when an angel interposed, and, after satisfactorily adjusting matters between the nuptial parties, rewarded the groom for the relinquishment of his bride, and the virgin for the obstinacy of her resolution, by crowning them both with wreaths of spiritual roses and lilies, culled from heaven's flower garden. Sometime after the eventful occurences of this wedding party, Amachius, a Roman prefect, commanded Cecilia to sacrifice to the G.o.ds. Her piety obliging her to disobey the royal injunction, it was determined that the majesty of the law should be vindicated by having her boiled three days and three nights in a pot of water. The coldness of divine grace however sufficiently impregnated her body to protect it from injury. As her piety had rendered her invulnerable to the effects of boiling water, the emperor ordered the executioner to try the virtue of a ponderous axe. Accordingly she was laid upon the block; the executioner gave her neck three scientific strokes, but perceiving her head still attached by its integuments, desisted from further effort convinced that the accomplishment of the task exceeded his const.i.tutional vigor.

The miraculous feat of this saint in inventing music, a long time after all nations had acquired some proficiency, at least, in its principles, has often been the theme of pious historians, orators and poets. St.

George slew a dragon ( a lizard ), which was about to swallow a king's daughter. St. Dennis walked two miles after his head had been cut off.

St. John of G.o.d displayed so much whimsical zeal that he was supposed to be demented, and was placed in a lunatic asylum. St. Hubert went on a hunting excursion, and seeing a stag with a cross between its antlers, became converted by the vision into a bishop. He received a key from St.

Peter, which is still preserved in St. Hubert's monastery, at Ardennes, and is regarded as an infallible remedy for the hydrophobia.

St. Patrick found a lost boy, whom the hogs had nearly devoured. On touching the mutilated frame with his holy hand, it recovered the lost flesh which had been digested by the swine, and stood before the saint perfectly proportioned in all its parts, and without a wound. This charitable saint once fed 1,400 persons on one cow, two stags, and two wild boars. Respecting, however, the rights of property, and perceiving that to be benevolent at another's expense was a suspicious species of morality, he so adroitly contrived the management of his miracle that the cow which had been eaten up by the people, and which belonged to a poor widow, was seen the next day well and hearty, and as comfortably grazing in her usual pastures as if nothing had happened. St. Xavier, while traversing the ocean, lost overboard a crucifix. On landing, a crab brought it in his claw, and reverently laid it at his feet. The Devil, a.s.suming the shape of a charming woman, once made indelicate proposals to him. This piece of impudence so enraged the saint that he spit into His Satanic Majesty's angelic face. The Devil, being a gentleman, was so disgusted at this coa.r.s.e vulgarity, that he ever afterward shunned Xavier's society. St. Anthony of Padua, after exhausting the strength of the Catholic arguments in favor of consubstantiation, in a debate with a heretic, finally converted his antagonist by an appeal to the understanding of a horse. Holding up the host before the animal, he addressed it thus: "In virtue and in the name of thy creator, I command thee, O horse to come, and with humility adore thy G.o.d." The horse, at the request of the saint, instantly left the corn which it was eating, advanced to the host and fell upon its knees before it.

St. Andrew being a.s.saulted by the devil with an axe, and by a company of imps with clubs, called for a.s.sistance on St. John, who responded with a regiment of angels; and capturing the devils, chained them to the ground. At this exploit St. Andrew laughed. The Emperor Maximus, having cut St. Apia Tell into ten pieces, the angel Gabriel put him together again. This contest of disintegration and recomposition was carried on with much spirit between Maximus and Gabriel. Ten times a day for ten consecutive days was the saint cut into ten pieces by the malice of the one, and put together again by the anatomical skill of the other. St.

Martin of Tours, the patron saint of drunkards, whose festival was formerly celebrated by the devout with banqueting, hilarity and carousals, once, on a drunken frolic, divided his garments with a poor soldier. At night, in a dream, he beheld Christ wearing the identical garment he had given away. His mind became so impressed, probably deranged, that he turned Catholic. The face of this saint was so sanctimonious that it once paralyzed the arm of a robber, which was raised to give him a death blow. He wrought many miracles; could raise the dead to life. Clovis, after his Gothic victory, made him a rich donation; and as the hero's war steed was in the saint's stable, he proposed besides, to redeem it with the generous sum of 100 ducats, but the pious horse refused to move until the sum was doubled. St. Anthony saw a centaur in the desert. Finding the corpse of the hermit Paul in the wilderness, and being too much prostrated through fasting to bury it, two lions seeing his difficulty, politely offered their a.s.sistance; and after digging a grave and depositing in it the hermit's corpse, respectfully vanished away. St. Athanasius compliments him on account of his holy abh.o.r.ence of clean water, and for not having suffered his feet to be contaminated with it except in cases of unavoidable necessity.

( _Vet. Ant_, c. 47 ), St. Palladus, seeing a hyena standing near his cave, addressing it, asked: "What's the matter?" "Holy father," replied the beast, "the odor of thy sanct.i.ty has reached me. I killed a sheep last night, and want to confess and get absolution." St. Beuno caused the earth to open and swallow a disappointed lover, who had cut off the head of his mistress for her having refused to marry him. He then, by saying ma.s.s over the remains of the unfortunate lady, caused her head and body to reunite, and life to reanimate her frame. St. Nepomuk, refusing to disclose the secret confessions of a queen, to her husband who suspected her of infidelity, was doomed to suffer death by drowning.

This saint was canonized by Pope Innocent III., and his tomb is shown to this day. But unfortunately for the infallibility of His Holiness, it has been indisputably proved that no such person as St. Nepomuk ever existed. A priest once travelling along a solitary road, heard a most harmonious sound proceeding from a beehive. On approaching it he discovered that the bees were adoring the eucharist, and singing psalms to its honor. A monk residing at the monastery of Tebenoe was visited by an angel who dictated to him a liturgy. This divine work is preferred by the learned Ca.s.sion. St. Ambrose, piously inhuman, carefully instilled into the youthful minds of Theodosius and Gratian the spirit and maxims of religious persecution. He taught them that the worship of idols was a crime against G.o.d, and that an emperor is guilty of the crime he neglects to punish. All the intolerant laws and horrible religious butcheries which disgraced the administrations of these princes, and their successors, originated in their Catholic education. The same saint justified the conduct of a bishop who had been convicted by the court of setting fire to a Jewish Synagogue. (_Tom_, ii. Epistle xl. p. 946). St.

Augustine, whose most conspicuous virtue was an uncompomising hatred of heretics, warmly commended the inhuman edicts of Honorius against the Donatists, which proscribed and banished several thousands of their priests, stripped them of their possessions, deprived their laymen of the rights of citizens, distracted the land with tumult and blood, and drove a large number of them to seek relief by invoking martyrdom. The inhuman saint rejoiced at the despair and madness which shortened the lives of these unfortunate persons, as it would hereafter lessen their torments in h.e.l.l. St. Jerome justly denounced the disgraceful practice of the clergy in defrauding the natural heirs out of their inheritance, and vindicated the governmental edicts to obstruct this systematic plunder. But his brother monks recriminated; charged him with being the lover of Paula, of profanely bestowing on her the t.i.tle of mother-in-law of G.o.d, of a.s.signing himself the chief place in her will, of inducing her to abandon her infant son at Rome, of exercising an undue influence on her beautiful daughter, and of inducing the mother to consecrate her to perpetual virginity, so that he might encounter no obstacles in inheriting her immense possessions, in which was comprehended the city of Necropolis. To these charges he replied that he was merely the steward of the poor. With the fortune of Paula he built four monasteries. He was bitterly opposed to St Chrysostom, who boldly denounced the corruption and licentiousness of the clergy and imperial court. Readily and maliciously he coincided with the opinion of Theophilus, that Chrysostom had delivered his soul to the Devil to be adulterated; and when zeal in the cause of virtue had brought upon the head of Chrysostom the wrath of the emperor and the court, and he was incarcerated in a dungeon, these two lights of the church had the decency to regret that some punishment more adequate to his guilt was not inflicted. St. Cyril, of Alexandria, piously l.u.s.ted after temporal power, and, as the patriotic Novitians obstructed his designs, he closed their churches, took forcible possession of their sacred utensils, plundered the dwelling of Theapentus, their bishop; and then seizing on the Jewish synagogue, drove the Jews from the city and pillaged their houses. The governor interposed; but five hundred armed monks surrounded him and attempted to murder him. Hypatia, a lady celebrated for her personal charms, unblemished character, and extraordinary literary acquirements, was, on account of her Novitian proclivities, a.s.saulted by the holy forces of St. Cyril, dragged from her carriage, and punctured to death with tiles.

The enumeration of the fables of the monks, and of the atrocious acts of canonized saints, might be continued until it filled huge volumes; but well-informed Catholics will be thankful that this notice is so brief.

The Missil, the Glories of Mary and other Catholic compendia, some of which consist of fifty folio volumes, will satisfy the more curious.

The profound homage paid to the monks for supposed sanct.i.ty, and the inquisitorial terrors which were brought to bear in favor of their frauds, so blunted public perception to truth that the fict.i.tious events and personages invented by one age were believed by the succeeding, until the church became the simple dupe of its own forgeries, and self-cursed by accepting, as matters of fact, the fables and impositions with which it had humbugged former ages. Meldegg, Catholic Professor of the Theological Faculty of Freiburg, affords the following testimony in favor of what has been stated: "The old breviary," says he, "crammed full of fict.i.tious or much-colored anecdotes of saints, with pa.s.sages of indecorous import, requires a thorough revision.... Some Ma.s.ses are founded on stories not sufficiently proved, or palpably ficticious, as the Ma.s.s of the _Lancea Christi_, the _Inventio Orusis, &c_." The ludicrousness of the monastic vow of silent contemplation is visible in the misshapen ideas of the monks; its pernicious tendency, in the frauds, perversions, distortions and interpolation which it has led them to perpetrate; its bigotry, in the wide destruction of ancient literature to which it has incited them; its absurdness, in the puerile and contemptible productions which it has induced them to elaborate; and its immorality, in that coa.r.s.eness and vulgarity in their literature, so offensive to a sense of propriety, and which sometimes makes an allusion to their works a matter of reluctance.

CHAPTER VI. THE MONASTIC VOW OF POVERTY

The monachal vows which we have considered in the foregoing chapters were a.s.sumed by all the religious orders prior to the thirteenth century. At that period orders were inaugurated to a.s.sist in the administration of the public affairs of the church. As these orders a.s.sumed obligations incompatible with the observance of silence and seclusion, the vows imposing them were not enjoined. But the vow of poverty, which will be the subject of the present chapter, and the vow of celibacy and obedience, which will hereafter be considered, were a.s.sumed by all the religious orders, both antecedent and subsequent to the thirteenth century.

The vow of poverty embraced an unqualified abjuration of all right to acquire or hold individual property, but granted the privilege of owning property in a corporate capacity. This privilege was, however, variously restricted by the terms of different monastic charters. The Carmelites and the Augustines were permitted to hold such an amount of real estate as would be sufficient for their support; the Dominicans were limited to the possession of personal property; while the Franciscans were not allowed to hold either real estate or personal property.

The vow of poverty a.s.sumed by the monks was adopted either from the instigations of an artful policy, to acquire wealth with the reputation of despising it, or from a conviction that poverty was a blessing and wealth an evil. If the first hypothesis is correct, the a.s.sumption of the vow was exceedingly reprehensible; if the second, it was absolutely absurd.

A condition of poverty, abstractly considered, is a matter of neither praise nor censure. It is sometimes a source of degredation; often of crime, and always of inconvenience and embarra.s.sment. Its general tendency is to weaken in man his inborn sense of personal independence; to debase his mind with notions of fict.i.tious inferiority; to degrade his social dignity by inducing sycophantic and obsequious habits; and to lead him to sacrifice his conscious equality to the demands of artificial rank. The incessant toil imposed by poverty on the energies of the poor obdurates their nature; and, allowing no interval for mental culture, permits nothing to interrupt or soften its tendency. The mortifying difficulties experienced by this cla.s.s of society to obtain, by honest labor, a subsistence for themselves and their natural dependents, have sometimes led them to become depredators upon society, when their const.i.tutional principles, unwarped by indigence, would have secured their obedience to law and their labors for the public good. Graces have been lost in brothels, and talents extinguished on scaffolds, which, had tolerable means protected against the cravings of hunger, might have added l.u.s.tre to the female character, and heroes, statesmen and scholars to the scroll of fame. Poverty begetting despair, and despair destroying hope, the incentive to action, the powers of genius sunk into the torpidity of stupefaction, and the strength of a lion slumbered in the inactivity of a sloth. The chill which poverty breathes over the mind is as unfriendly to the unfolding of the intellectual germs, as the icy atmosphere of winter is to the fructification of vegetable seed. The poet or philosopher, hoveled in penury, without books or scientific instruments, with spare meals and gloomy forebodings, never creates his brightest gem, nor solves his profoundest problem. However sweetly Burns may sing or Otway melt, or however importantly other sons of indigence may have contributed to the augmentation of the volume of science and literature, yet the world has never heard their sweetest song, nor read their brightest period; for the groan of penury has marred the harmony of the one, and the tear of want has dimmed the l.u.s.tre of the other.

As a condition of poverty is, in the abstract, a subject of neither praise nor blame, so also is a condition of wealth. Wealth, however, is the ablest means of advancing individual and social progress, as well as the sole remedy for the evils of poverty. If it cannot be adduced as a ground of esteem or of respectability, or as an apology for the ignorance, stupidity, pomposity, vanity and vulgarity with which it may advent.i.tiously be a.s.sociated, yet, as it amplifies the means of beneficence, and protects the weakness of human nature against temptation arising from indigence, its honest acquisition is always consistent with the severest principles of rect.i.tude; and its pursuit is recommended by the honorable pride of personal responsibility, the motives of prudence and forecast, and the consideration of every domestic and social obligation. Without its aid the world would have remained in a state of primal barbarism; the commercial intercourse of nations, the first element of civilization and the princ.i.p.al source of national prosperity, power and greatness, would never have been known; agricultural, manufacturing, mechanical and mining interests, unstimulated by the lucrative traffic of supplying a foreign demand for surplus domestic production, would never have been extensively developed; the knowledge, the exotic luxuries, and the improvements in the comforts and conveniences of civilized life derived from international trade, could never have been obtained; the great bond of the amity of nations, and the power created by the pecuniary advantages of exchanging with one-another the products of their different climates, and which, by dissipating mutual prejudices, suspicion, vanity and self-conceit, has united them in friendly and beneficial intercourse, would never have existed; and, as the first altars were erected for the exposure of merchandise for sale, as the first offerings were the currency by which goods were purchased, penalties satisfied, salaries paid, and amity and friendship expressed; and, as the first temples were market-houses built for the accommodation of the traffic of the caravans, and to protect the goods against plundering barbarians, who understood not the conventional rights of property, had it not been for the fact that in the pursuit of wealth, communities felt the importance of establishing convenient centres of trade and modes of exchange, the ceremonies of religion would never have been invented. ( See Heeron's Historical Researches, translated by Bancroft).