Читать книгу Fabiola; Or, The Church of the Catacombs - Nicholas Patrick Wiseman - Страница 3

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HEN the plan of the Popular Catholic Library was formed, the author of the following little work was consulted upon it. He not only approved of the design, but ventured to suggest, among others, a series of tales illustrative of the condition of the Church in different periods of her past existence. One, for instance, might be called “The Church of the Catacombs;” a second, “The Church of the Basilicas;” each comprising three hundred years: a third would be on “The Church of the Cloister;” and then, perhaps, a fourth might be added, called “The Church of the Schools.”

In proposing this sketch, he added,—perhaps the reader will find indiscreetly,—that he felt half inclined to undertake the first, by way of illustrating the proposed plan. He was taken at his word, and urged strongly to begin the work. After some reflection, he consented; but with an understanding, that it was not to be an occupation, but only the recreation of leisure hours. With this condition, the work was commenced early in this year; and it has been carried on entirely on that principle.

It has, therefore, been written at all sorts of times and in all sorts of places; early and late, when no duty urged, in scraps and fragments of time, when the body was too fatigued or the mind too worn for heavier occupation; in the road-side inn, in the halt of travel, in strange houses, in every variety of situation and circumstances—sometimes trying ones. It has thus been composed bit by bit, in portions varying from ten lines to half-a-dozen pages at most, and generally with few books or resources at hand. But once begun, it has proved what it was taken for,—a recreation, and often a solace and a sedative; from the memories it has revived, the associations it has renewed, the scattered and broken remnants of old studies and early readings which it has combined, and by the familiarity which it has cherished with better times and better things than surround us in our age.

Why need the reader be told all this? For two reasons:

First, this method of composition may possibly be reflected on the work; and he may find it patchy and ill-assorted, or not well connected in its parts. If so, this account will explain the cause.

Secondly, he will thus be led not to expect a treatise or a learned work even upon ecclesiastical antiquities. Nothing would have been easier than to cast an air of erudition over this little book, and fill half of each page with notes and references. But this was never the writer’s idea. His desire was rather to make his reader familiar with the usages, habits, condition, ideas, feeling, and spirit of the early ages of Christianity. This required a certain acquaintance with places and objects connected with the period, and some familiarity, more habitual than learned, with the records of the time. For instance, such writings as the Acts of primitive Martyrs should have been frequently read, so as to leave impressions on the author’s mind, rather than have been examined scientifically and critically for mere antiquarian purposes. And so, such places or monuments as have to be explained should seem to stand before the eye of the describer, from frequently and almost casually seeing them, rather than have to be drawn from books.

Another source of instruction has been freely used. Any one acquainted with the Roman Breviary must have observed, that in the offices of certain saints a peculiar style prevails, which presents the holy persons commemorated in a distinct and characteristic form. This is not the result so much of any continuous narrative, as of expressions put into their mouths, or brief descriptions of events in their lives, repeated often again and again, in antiphons, responsoria to lessons, and even versicles; till they put before us an individuality, a portrait clear and definite of singular excellence. To this class belong the offices of SS. Agnes, Agatha, Cæcilia, and Lucia; and those of St. Clement and St. Martin. Each of these saints stands out before our minds with distinct features; almost as if we had seen and known them.

If, for instance, we take the first that we have named, we clearly draw out the following circumstances. She is evidently pursued by some heathen admirer, whose suit for her hand she repeatedly rejects. Sometimes she tells him that he is forestalled by another, to whom she is betrothed; sometimes she describes this object of her choice under various images, representing him even as the object of homage to sun and moon. On another occasion she describes the rich gifts, or the beautiful garlands with which he has adorned her, and the chaste caresses by which he has endeared himself to her. Then at last, as if more importunately pressed, she rejects the love of perishable man, “the food of death,” and triumphantly proclaims herself the spouse of Christ. Threats are used; but she declares herself under the protection of an angel who will shield her.

This history is as plainly written by the fragments of her office, as a word is by scattered letters brought, and joined together. But throughout, one discerns another peculiarity, and a truly beautiful one in her character. It is clearly represented to us, that the saint had ever before her the unseen Object of her love, saw Him, heard Him, felt Him, and entertained, and had returned, a real affection, such as hearts on earth have for one another. She seems to walk in perpetual vision, almost in ecstatic fruition, of her Spouse’s presence. He has actually put a ring upon her finger, has transferred the blood from His own cheek to hers, has crowned her with budding roses. Her eye is really upon Him, with unerring gaze, and returned looks of gracious love.

What writer that introduced the person would venture to alter the character? Who would presume to attempt one at variance with it? Or who would hope to draw a portrait more life-like and more exquisite than the Church has done? For, putting aside all inquiry as to the genuineness of the acts by which these passages are suggested; and still more waving the question whether the hard critical spirit of a former age too lightly rejected such ecclesiastical documents, as Guéranger thinks; it is clear that the Church, in her office, intends to place before us a certain type of high virtue embodied in the character of that saint. The writer of the following pages considered himself therefore bound to adhere to this view.

Whether these objects have been attained, it is for the reader to judge. At any rate, even looking at the amount of information to be expected from a work in this form, and one intended for general reading, a comparison between the subjects introduced, either formally or casually, and those given in any elementary work, such as Fleury’s Manners of the Christians, which embraces several centuries more, will show that as much positive knowledge on the practices and belief of that early period is here imparted, as it is usual to communicate in a more didactic form.

At the same time, the reader must remember that this book is not historical. It takes in but a period of a few months, extended in some concluding chapters. It consists rather of a series of pictures than of a narrative of events. Occurrences, therefore, of different epochs and different countries have been condensed into a small space. Chronology has been sacrificed to this purpose. The date of Dioclesian’s edict has been anticipated by two months; the martyrdom of St. Agnes by a year; the period of St. Sebastian, though uncertain, has been brought down later. All that relates to Christian topography has been kept as accurate as possible. A martyrdom has been transferred from Imola to Fondi.

The Bark of Peter, as found in the Catacombs.

It was necessary to introduce some view of the morals and opinions of the Pagan world, as a contrast to those of Christians. But their worst aspect has been carefully suppressed, as nothing could be admitted here which the most sensitive Catholic eye would shrink from contemplating. It is indeed earnestly desired that this little work, written solely for recreation, be read also as a relaxation from graver pursuits; but that, at the same time, the reader may rise from its perusal with a feeling that his time has not been lost, nor his mind occupied with frivolous ideas. Rather let it be hoped, that some admiration and love may be inspired by it of those primitive times, which an over-excited interest in later and more brilliant epochs of the Church is too apt to diminish or obscure.