Читать книгу Rienzi, the Last of the Roman Tribunes - Эдвард Джордж Бульвер-Литтон, Эдвард Бульвер-Литтон - Страница 19

Discontent.—Scene of the Lateran.

The situation of a Patrician who honestly loves the people is, in those evil times, when power oppresses and freedom struggles,—when the two divisions of men are wrestling against each other,—the most irksome and perplexing that destiny can possibly contrive. Shall he take part with the nobles?—he betrays his conscience! With the people?—he deserts his friends! But that consequence of the last alternative is not the sole—nor, perhaps, to a strong mind, the most severe. All men are swayed and chained by public opinion—it is the public judge; but public opinion is not the same for all ranks. The public opinion that excites or deters the plebeian, is the opinion of the plebeians,—of those whom he sees, and meets, and knows; of those with whom he is brought in contact,—those with whom he has mixed from childhood,—those whose praises are daily heard,—whose censure frowns upon him with every hour. (It is the same in still smaller divisions. The public opinion for lawyers is that of lawyers; of soldiers, that of the army; of scholars, it is that of men of literature and science. And to the susceptible amongst the latter, the hostile criticism of learning has been more stinging than the severest moral censures of the vulgar. Many a man has done a great act, or composed a great work, solely to please the two or three persons constantly present to him. Their voice was his public opinion. The public opinion that operated on Bishop, the murderer, was the opinion of the Burkers, his comrades. Did that condemn him? No! He knew no other public opinion till he came to be hanged, and caught the loathing eyes, and heard the hissing execrations of the crowd below his gibbet.) So, also, the public opinion of the great is the opinion of their equals,—of those whom birth and accident cast for ever in their way. This distinction is full of important practical deductions; it is one which, more than most maxims, should never be forgotten by a politician who desires to be profound. It is, then, an ordeal terrible to pass—which few plebeians ever pass, which it is therefore unjust to expect patricians to cross unfaulteringly—the ordeal of opposing the public opinion which exists for them. They cannot help doubting their own judgment,—they cannot help thinking the voice of wisdom or of virtue speaks in those sounds which have been deemed oracles from their cradle. In the tribunal of Sectarian Prejudice they imagine they recognise the court of the Universal Conscience. Another powerful antidote to the activity of a patrician so placed, is in the certainty that to the last the motives of such activity will be alike misconstrued by the aristocracy he deserts and the people he joins. It seems so unnatural in a man to fly in the face of his own order, that the world is willing to suppose any clue to the mystery save that of honest conviction or lofty patriotism. “Ambition!” says one. “Disappointment!” cries another. “Some private grudge!” hints a third. “Mob-courting vanity!” sneers a fourth. The people admire at first, but suspect afterwards. The moment he thwarts a popular wish, there is no redemption for him: he is accused of having acted the hypocrite,—of having worn the sheep’s fleece: and now, say they,—“See! the wolf’s teeth peep out!” Is he familiar with the people?—it is cajolery! Is he distant?—it is pride! What, then, sustains a man in such a situation, following his own conscience, with his eyes opened to all the perils of the path? Away with the cant of public opinion,—away with the poor delusion of posthumous justice; he will offend the first, he will never obtain the last. What sustains him? HIS OWN SOUL! A man thoroughly great has a certain contempt for his kind while he aids them: their weal or woe are all; their applause—their blame—are nothing to him. He walks forth from the circle of birth and habit; he is deaf to the little motives of little men. High, through the widest space his orbit may describe, he holds on his course to guide or to enlighten; but the noises below reach him not! Until the wheel is broken,—until the dark void swallow up the star,—it makes melody, night and day, to its own ear: thirsting for no sound from the earth it illumines, anxious for no companionship in the path through which it rolls, conscious of its own glory, and contented, therefore, to be alone!

But minds of this order are rare. All ages cannot produce them. They are exceptions to the ordinary and human virtue, which is influenced and regulated by external circumstance. At a time when even to be merely susceptible to the voice of fame was a great pre-eminence in moral energies over the rest of mankind, it would be impossible that any one should ever have formed the conception of that more refined and metaphysical sentiment, that purer excitement to high deeds—that glory in one’s own heart, which is so immeasurably above the desire of a renown that lackeys the heels of others. In fact, before we can dispense with the world, we must, by a long and severe novitiate—by the probation of much thought, and much sorrow—by deep and sad conviction of the vanity of all that the world can give us, have raised our selves—not in the fervour of an hour, but habitually—above the world: an abstraction—an idealism—which, in our wiser age, how few even of the wisest, can attain! Yet, till we are thus fortunate, we know not the true divinity of contemplation, nor the all-sufficing mightiness of conscience; nor can we retreat with solemn footsteps into that Holy of Holies in our own souls, wherein we know, and feel, how much our nature is capable of the self-existence of a God!

But to return to the things and thoughts of earth. Those considerations, and those links of circumstance, which, in a similar situation have changed so many honest and courageous minds, changed also the mind of Adrian. He felt in a false position. His reason and conscience shared in the schemes of Rienzi, and his natural hardihood and love of enterprise would have led him actively to share the danger of their execution. But this, all his associations, his friendships, his private and household ties, loudly forbade. Against his order, against his house, against the companions of his youth, how could he plot secretly, or act sternly? By the goal to which he was impelled by patriotism, stood hypocrisy and ingratitude. Who would believe him the honest champion of his country who was a traitor to his friends? Thus, indeed,

And he who should have been by nature a leader of the time became only its spectator. Yet Adrian endeavoured to console himself for his present passiveness in a conviction of the policy of his conduct. He who takes no share in the commencement of civil revolutions, can often become, with the most effect, a mediator between the passions and the parties subsequently formed. Perhaps, under Adrian’s circumstances, delay was really the part of a prudent statesman; the very position which cripples at the first, often gives authority before the end. Clear from the excesses, and saved from the jealousies, of rival factions, all men are willing to look with complaisance and respect to a new actor in a turbulent drama; his moderation may make him trusted by the people; his rank enable him to be a fitting mediator with the nobles; and thus the qualities that would have rendered him a martyr at one period of the Revolution, raise him perhaps into a saviour at another.

Silent, therefore, and passive, Adrian waited the progress of events. If the projects of Rienzi failed, he might, by that in activity, the better preserve the people from new chains, and their champion from death. If those projects succeeded, he might equally save his house from the popular wrath—and, advocating liberty, check disorder. Such, at least, were his hopes; and thus did the Italian sagacity and caution of his character control and pacify the enthusiasm of youth and courage.

The sun shone, calm and cloudless, upon the vast concourse gathered before the broad space that surrounds the Church of St. John of Lateran. Partly by curiosity—partly by the desire of the Bishop of Orvietto—partly because it was an occasion in which they could display the pomp of their retinues—many of the principal Barons of Rome had gathered to this spot.

On one of the steps ascending to the church, with his mantle folded round him, stood Walter de Montreal, gazing on the various parties that, one after another, swept through the lane which the soldiers of the Church preserved unimpeded, in the middle of the crowd, for the access of the principal nobles. He watched with interest, though with his usual carelessness of air and roving glance, the different marks and looks of welcome given by the populace to the different personages of note. Banners and penons preceded each Signor, and, as they waved aloft, the witticisms or nicknames—the brief words of praise or censure, that imply so much—which passed to and fro among that lively crowd, were treasured carefully in his recollection.

“Make way, there!—way for my Lord Martino Orsini—Baron di Porto!”

“Peace, minion!—draw back! way for the Signor Adrian Colonna, Baron di Castello, and Knight of the Empire.”

And at those two rival shouts, you saw waving on high the golden bear of the Orsini, with the motto—“Beware my embrace!” and the solitary column on an azure ground, of the Colonna, with Adrian’s especial device—“Sad, but strong.” The train of Martino Orsini was much more numerous than that of Adrian, which last consisted but of ten servitors. But Adrian’s men attracted far greater admiration amongst the crowd, and pleased more the experienced eye of the warlike Knight of St. John. Their arms were polished like mirrors; their height was to an inch the same; their march was regular and sedate; their mien erect; they looked neither to the right nor left; they betrayed that ineffable discipline—that harmony of order—which Adrian had learned to impart to his men during his own apprenticeship of arms. But the disorderly train of the Lord of Porto was composed of men of all heights. Their arms were ill-polished and ill-fashioned, and they pressed confusedly on each other; they laughed and spoke aloud; and in their mien and bearing expressed all the insolence of men who despised alike the master they served and the people they awed. The two bands coming unexpectedly on each other through this narrow defile, the jealousy of the two houses presently declared itself. Each pressed forward for the precedence; and, as the quiet regularity of Adrian’s train, and even its compact paucity of numbers, enabled it to pass before the servitors of his rival, the populace set up a loud shout—“A Colonna for ever!”—“Let the Bear dance after the Column!”

“On, ye knaves!” said Orsini aloud to his men. “How have ye suffered this affront?” And passing himself to the head of his men, he would have advanced through the midst of his rival’s train, had not a tall guard, in the Pope’s livery, placed his baton in the way.

“Pardon, my Lord! we have the Vicar’s express commands to suffer no struggling of the different trains one with another.”

“Knave! dost thou bandy words with me?” said the fierce Orsini; and with his sword he clove the baton in two.

“In the Vicar’s name, I command you to fall back!” said the sturdy guard, now placing his huge bulk in the very front of the noble’s path.

“It is Cecco del Vecchio!” cried those of the populace, who were near enough to perceive the interruption and its cause.

“Ay,” said one, “the good Vicar has put many of the stoutest fellows in the Pope’s livery, in order the better to keep peace. He could have chosen none better than Cecco.”

“But he must not fall!” cried another, as Orsini, glaring on the smith, drew back his sword as if to plunge it through his bosom.

“Shame—shame! shall the Pope be thus insulted in his own city?” cried several voices. “Down with the sacrilegious—down!” And, as if by a preconcerted plan, a whole body of the mob broke at once through the lane, and swept like a torrent over Orsini and his jostled and ill-assorted train. Orsini himself was thrown on the ground with violence, and trampled upon by a hundred footsteps; his men, huddled and struggling as much against themselves as against the mob, were scattered and overset; and when, by a great effort of the guards, headed by the smith himself, order was again restored, and the line reformed, Orsini, well nigh choked with his rage and humiliation, and greatly bruised by the rude assaults he had received, could scarcely stir from the ground. The officers of the Pope raised him, and, when he was on his legs, he looked wildly around for his sword, which, falling from his hand, had been kicked amongst the crowd, and seeing it not, he said, between his ground teeth, to Cecco del Vecchio—

“Fellow, thy neck shall answer this outrage, or may God desert me!” and passed along through the space; while a half-suppressed and exultant hoot from the bystanders followed his path.

“Way there!” cried the smith, “for the Lord Martino di Porto, and may all the people know that he has threatened to take my life for the discharge of my duty in obedience to the Pope’s Vicar!”

“He dare not!” shouted out a thousand voices; “the people can protect their own!”

This scene had not been lost on the Provencal, who well knew how to construe the wind by the direction of straws, and saw at once, by the boldness of the populace, that they themselves were conscious of a coming tempest. “Par Dieu,” said he, as he saluted Adrian, who, gravely, and without looking behind, had now won the steps of the church, “yon tall fellow has a brave heart, and many friends, too. What think you,” he added, in a low whisper, “is not this scene a proof that the nobles are less safe than they wot of?”

“The beast begins to kick against the spur, Sir Knight,” answered Adrian, “a wise horseman should, in such a case, take care how he pull the rein too tight, lest the beast should rear, and he be overthrown—yet that is the policy thou wouldst recommend.”

“You mistake,” returned Montreal, “my wish was to give Rome one sovereign instead of many tyrants,—but hark! what means that bell?”

“The ceremony is about to begin,” answered Adrian. “Shall we enter the church together?”

Seldom had a temple consecrated to God witnessed so singular a spectacle as that which now animated the solemn space of the Lateran.

In the centre of the church, seats were raised in an amphitheatre, at the far end of which was a scaffolding, a little higher than the rest; below this spot, but high enough to be in sight of all the concourse, was placed a vast table of iron, on which was graven an ancient inscription, and bearing in its centre a clear and prominent device, presently to be explained.