Читать книгу The Saint's Tragedy - Charles Kingsley - Страница 2

The story which I have here put into a dramatic form is one familiar to Romanists, and perfectly and circumstantially authenticated.  Abridged versions of it, carefully softened and sentimentalised, may be read in any Romish collection of Lives of the Saints.  An enlarged edition has been published in France, I believe by Count Montalembert, and translated, with illustrations, by an English gentleman, which admits certain miraculous legends, of later date, and, like other prodigies, worthless to the student of human character.  From consulting this work I have hitherto abstained, in order that I might draw my facts and opinions, entire and unbiassed, from the original Biography of Elizabeth, by Dietrich of Appold, her contemporary, as given entire by Canisius.

Dietrich was born in Thuringia, near the scene of Elizabeth’s labours, a few years before her death; had conversed with those who had seen her, and calls to witness ‘God and the elect angels,’ that he had inserted nothing but what he had either understood from religious and veracious persons, or read in approved writings, viz. ‘The Book of the Sayings of Elizabeth’s Four Ladies (Guta, Isentrudis, and two others)’; ‘The Letter which Conrad of Marpurg, her Director, wrote to Pope Gregory the Ninth’ (these two documents still exist); ‘The Sermon of Otto’ (de Ordine Prædic), which begins thus: ‘Mulierem fortem.’

‘Not satisfied with these,’ he ‘visited monasteries, castles, and towns, interrogated the most aged and veracious persons, and wrote letters, seeking for completeness and truth in all things;’ and thus composed his biography, from which that in Surius (Acta Sanctorum), Jacobus de Voragine, Alban Butler, and all others which I have seen, are copied with a very few additions and many prudent omissions.

Wishing to adhere strictly to historical truth, I have followed the received account, not only in the incidents, but often in the language which it attributes to its various characters; and have given in the Notes all necessary references to the biography in Canisius’s collection.  My part has therefore been merely to show how the conduct of my heroine was not only possible, but to a certain degree necessary, for a character of earnestness and piety such as hers, working under the influences of the Middle Age.

In deducing fairly, from the phenomena of her life, the character of Elizabeth, she necessarily became a type of two great mental struggles of the Middle Age; first, of that between Scriptural or unconscious, and Popish or conscious, purity: in a word, between innocence and prudery; next, of the struggle between healthy human affection, and the Manichean contempt with which a celibate clergy would have all men regard the names of husband, wife, and parent.  To exhibit this latter falsehood in its miserable consequences, when received into a heart of insight and determination sufficient to follow out all belief to its ultimate practice, is the main object of my Poem.  That a most degrading and agonising contradiction on these points must have existed in the mind of Elizabeth, and of all who with similar characters shall have found themselves under similar influences, is a necessity that must be evident to all who know anything of the deeper affections of men.  In the idea of a married Romish saint, these miseries should follow logically from the Romish view of human relations.  In Elizabeth’s case their existence is proved equally logically from the acknowledged facts of her conduct.

I may here observe, that if I have in no case made her allude to the Virgin Mary, and exhibited the sense of infinite duty and loyalty to Christ alone, as the mainspring of all her noblest deeds, it is merely in accordance with Dietrich’s biography.  The omission of all Mariolatry is remarkable.  My business is to copy that omission, as I should in the opposite case have copied the introduction of Virgin-worship into the original tale.  The business of those who make Mary, to women especially, the complete substitute for the Saviour—I had almost said, for all Three Persons of the Trinity—is to explain, if they can, her non-appearance in this case.

Lewis, again, I have drawn as I found him, possessed of all virtues but those of action; in knowledge, in moral courage, in spiritual attainment, infinitely inferior to his wife, and depending on her to be taught to pray; giving her higher faculties nothing to rest on in himself, and leaving the noblest offices of a husband to be supplied by a spiritual director.  He thus becomes a type of the husbands of the Middle Age, and of the woman-worship of chivalry.  Woman-worship, ‘the honour due to the weaker vessel,’ is indeed of God, and woe to the nation and to the man in whom it dies.  But in the Middle Age, this feeling had no religious root, by which it could connect itself rationally, either with actual wedlock or with the noble yearnings of men’s spirits, and it therefore could not but die down into a semi-sensual dream of female-saint-worship, or fantastic idolatry of mere physical beauty, leaving the women themselves an easy prey to the intellectual allurements of the more educated and subtle priesthood.

In Conrad’s case, again, I have fancied that I discover in the various notices of his life a noble nature warped and blinded by its unnatural exclusions from those family ties through which we first discern or describe God and our relations to Him, and forced to concentrate his whole faculties in the service, not so much of a God of Truth as of a Catholic system.  In his character will be found, I hope, some implicit apology for the failings of such truly great men as Dunstan, Becket, and Dominic, and of many more whom, if we hate, we shall never understand, while we shall be but too likely, in our own way, to copy them.

Walter of Varila, a more fictitious character, represents the ‘healthy animalism’ of the Teutonic mind, with its mixture of deep earnestness and hearty merriment.  His dislike of priestly sentimentalities is no anachronism.  Even in his day, a noble lay-religion, founded on faith in the divine and universal symbolism of humanity and nature, was gradually arising, and venting itself, from time to time, as I conceive, through many most unsuspected channels, through chivalry, through the minne-singers, through the lay inventors, or rather importers, of pointed architecture, through the German school of painting, through the politics of the free towns, till it attained complete freedom in Luther and his associate reformers.

For my fantastic quotations of Scripture, if they shall be deemed irreverent, I can only say, that they were the fashion of the time, from prince to peasant—that there is scarcely one of them with which I have not actually met in the writings of the period—that those writings abound with misuse of Scripture, far more coarse, arbitrary, and ridiculous, than any which I have dared to insert—that I had no right to omit so radical a characteristic of the Middle Age.

For the more coarse and homely passages with which the drama is interspersed, I must make the same apology.  I put them there because they were there—because the Middle Age was, in the gross, a coarse, barbarous, and profligate age—because it was necessary, in order to bring out fairly the beauty of the central character, to show ‘the crooked and perverse generation’ in which she was ‘a child of God without rebuke.’  It was, in fact, the very ferocity and foulness of the time which, by a natural revulsion, called forth at the same time the Apostolic holiness and the Manichean asceticism of the Mediæval Saints.  The world was so bad that, to be Saints at all, they were compelled to go out of the world.  It was necessary, moreover, in depicting the poor man’s patroness, to show the material on which she worked; and those who know the poor, know also that we can no more judge truly of their characters in the presence of their benefactors, than we can tell by seeing clay in the potter’s hands what it was in its native pit.  These scenes have, therefore, been laid principally in Elizabeth’s absence, in order to preserve their only use and meaning.

So rough and common a life-picture of the Middle Age will, I am afraid, whether faithful or not, be far from acceptable to those who take their notions of that period principally from such exquisite dreams as the fictions of Fouqué, and of certain moderns whose graceful minds, like some enchanted well,

are, on account of their very sweetness and simplicity, singularly unfitted to convey any true likeness of the coarse and stormy Middle Age.  I have been already accused, by others than Romanists, of profaning this whole subject—i.e. of telling the whole truth, pleasant or not, about it.  But really, time enough has been lost in ignorant abuse of that period, and time enough also, lately, in blind adoration of it.  When shall we learn to see it as it was?—the dawning manhood of Europe—rich with all the tenderness, the simplicity, the enthusiasm of youth—but also darkened, alas! with its full share of youth’s precipitance and extravagance, fierce passions and blind self-will—its virtues and its vices colossal, and, for that very reason, always haunted by the twin-imp of the colossal—the caricatured.

Lastly, the many miraculous stories which the biographer of Elizabeth relates of her, I had no right, for the sake of truth, to interweave in the plot, while it was necessary to indicate at least their existence.  I have, therefore, put such of them as seemed least absurd into the mouth of Conrad, to whom, in fact, they owe their original publication, and have done so, as I hope, not without a just ethical purpose.

Such was my idea: of the inconsistencies and short-comings of this its realisation, no one can ever be so painfully sensible as I am already myself.  If, however, this book shall cause one Englishman honestly to ask himself, ‘I, as a Protestant, have been accustomed to assert the purity and dignity of the offices of husband, wife, and parent.  Have I ever examined the grounds of my own assertion?  Do I believe them to be as callings from God, spiritual, sacramental, divine, eternal?  Or am I at heart regarding and using them, like the Papist, merely as heaven’s indulgences to the infirmities of fallen man?’—then will my book have done its work.

If, again, it shall deter one young man from the example of those miserable dilettanti, who in books and sermons are whimpering meagre second-hand praises of celibacy—depreciating as carnal and degrading those family ties to which they owe their own existence, and in the enjoyment of which they themselves all the while unblushingly indulge—insulting thus their own wives and mothers—nibbling ignorantly at the very root of that household purity which constitutes the distinctive superiority of Protestant over Popish nations—again my book will have done its work.

If, lastly, it shall awaken one pious Protestant to recognise, in some, at least, of the Saints of the Middle Age, beings not only of the same passions, but of the same Lord, the same faith, the same baptism, as themselves, Protestants, not the less deep and true, because utterly unconscious and practical—mighty witnesses against the two antichrists of their age—the tyranny of feudal caste, and the phantoms which Popery substitutes for the living Christ—then also will my little book indeed have done its work.  C. K.

1848.