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THE BEST
_of the_
WORLD'S CLASSICS
RESTRICTED TO PROSE
HENRY CABOT LODGE
Editor-in-Chief
FRANCIS W. HALSEY
Associate Editor
With an Introduction, Biographical and Explanatory Notes, etc.
In Ten Volumes
Vol. VII
CONTINENTAL EUROPE--I
[Illustration: RABELAIS, VOLTAIRE, HUGO, MONTAIGNE]
Funk & Wagnalls Company
New York and London
Copyright, 1909, by
Funk & Wagnalls Company
The Best of the World's Classics
VOL. VII
CONTINENTAL EUROPE--I
CONTENTS
VOL. VII--CONTINENTAL EUROPE--I
EARLY CONTINENTAL WRITERS
354--1380
ST. AURELIUS AUGUSTINE--(Born in Numidia, Africa, in 354; died in 430.)
Imperial Power for Good and Bad Men.
(From Book IV, Chapter III, of "De Civitate Dei")
ANICIUS BOETHIUS--(Born about 475, died about 524.)
The Highest Happiness.
(From "The Consolations of Philosophy." Translated by Alfred the
Great)
ST. THOMAS AQUINAS--(Born near Aquino, Italy, probably in 1225; died in
1274.)
A Definition of Happiness.
(From the "Ethics")
THOMAS À KEMPIS--(Born in Rhenish Prussia about 1380, died in the
Netherlands in 1471.)
Of Eternal Life and of Striving for It.
(From "The Imitation of Christ")
FRANCE
Twelfth Century--1885
GEOFFREY DE VILLE-HARDOUIN--(Born between 1150 and 1165; died in 1212.)
The Sack of Constantinople.
(From "The Chronicles." Translated by Eric Arthur Bell)
JEAN DE JOINVILLE--(Born in 1224, died in 1317.)
Greek Fire in Battle.
(From "The Memoirs of Louis IX, King of France." Translated by Thomas
Johnes)
"AUCASSIN AND NICOLETTE."
(A French romance of the 12th Century, the author's name unknown)
JEAN FROISSART--(Born in 1337, died in 1410.)
The Battle of Crécy (1346).
(From the "Chronicles." Translated by Thomas Johnes)
PHILIPPE DE COMINES--(Born in France about 1445, died in 1511.)
Of the Character of Louis XI
(From the "Memoirs." Translated by Andrew R. Scoble)
MARGUERITE D'ANGOULÊME--(Born in 1492, died in 1549.)
Of Husbands Who Are Unfaithful.
(From the "Heptameron")
FRANÇOIS RABELAIS--(Born in 1495, died in 1553.)
I Gargantua in His Childhood.
(From "The Inestimable Life of the Great Gargantua." Translated by
Urquhart and Motteux)
II Gargantua's Education.
(From "The Inestimable Life of the Great Gargantua." Translated by
Urquhart and Motteux)
III Of the Founding of an Ideal Abbey.
(From "The Inestimable Life of the Great Gargantua." Translated by
Urquhart and Motteux)
JOHN CALVIN--(Born in 1509, died in 1564.)
Of Freedom for the Will.
(From the "Institutes")
JOACHIM DU BELLAY--(Born about 1524, died in 1560.)
Why Old French Was Not as Rich as Greek and Latin.
(From the "Défense et Illustration de la Langue Françoise."
Translated by Eric Arthur Bell)
MICHEL DE MONTAIGNE--(Born in 1533, died in 1592.)
I A Word to His Readers.
(From the preface to the "Essays." Translated by John Florio)
II Of Society and Solitude.
(From the essay entitled "Of Three Commerces." The Cotton translation,
revised by W. C. Hazlitt)
III Of His Own Library.
(From the essay entitled "Of Three Commerces." The Cotton translation,
revised by W. C. Hazlitt)
IV That the Soul Discharges Her Passions upon False Objects Where
True Ones Are Wanting.
(From the essay with that title. The Cotton translation)
V That Men Are Not to Judge of Our Happiness Till After Death.
(From the essay with that title. The Cotton translation)
RENÉ DESCARTES--(Born in 1596, died in 1650.)
Of Material Things and of the Existence of God.
(From the "Meditations." Translated by John Veitch)
DUC DE LA ROCHEFOUCAULD--(Born in France in 1613, died in 1680.)
Selections from the "Maxims."
(Translated by Willis Bund and Hain Friswell)
BLAISE PASCAL--(Born in 1623, died in 1662.)
Of the Prevalence of Self-Love.
(From the "Thoughts." Translated by C. Kegan Paul)
MADAME DE SÉVIGNÉ--(Born in Paris in 1626, died in 1696.)
I Great News from Paris.
(From a letter dated Paris, December 15, 1670)
II An Imposing Funeral Described.
(From a letter to her daughter, dated Paris, May 6,1672)
ALAIN RENÉ LE SAGE--(Born in 1668, died in 1747.)
I In the Service of Dr. Sangrado.
(From "Gil Blas." Translated by Tobias Smollett)
II As an Archbishop's Favorite.
(From "Gil Blas." Translated by Tobias Smollett)
DUC DE SAINT-SIMON--(Born in 1675, died in 1755.)
I The Death of the Dauphin.
(From the "Memoirs." Translated by Bayle St. John)
II The Public Watching the King and Madame.
(From the "Memoirs." Translated by Bayle St. John)
BARON DE MONTESQUIEU--(Born in 1689, died in 1755.)
I Of the Causes Which Destroyed Rome.
(From the "Grandeur and Decadence of the Romans")
II Of the Relation of Laws to Human Beings.
(From the "Spirit of Laws." Translated by Thomas Nugent)
FRANÇOIS AROUET VOLTAIRE--(Born in Paris in 1694, died in 1778.)
I Of Bacon's Greatness.
(From the "Letters on England")
II England's Regard for Men of Letters.
(From the "Letters on England")
JEAN JACQUES ROUSSEAU--(Born in 1712, died in 1778.)
I Of Christ and Socrates
II Of the Management of Children.
(From the "New Héloïse")
MADAME DE STAËL--(Born in 1763, died in 1817.)
Of Napoleon Bonaparte.
(From "Considerations on the French Revolution")
VISCOUNT DE CHATEAUBRIAND--(Born in 1768, died in 1848.)
In an American Forest.
(From the "Historical Essay on Revolutions")
FRANÇOIS GUIZOT--(Born in 1787, died in 1874.)
Shakespeare as an Example of Civilization.
(From "Shakespeare and His Times")
ALPHONSE DE LAMARTINE--(Born in 1790, died in 1869.)
Of Mirabeau's Origin and Place in History.
(From Book I of the "History of the Girondists."
Translated by T. Ryde)
LOUIS ADOLPH THIERS--(Born in 1797, died in 1877.)
The Burning of Moscow.
(From the "History of the Consulate and the Empire")
HONORÉ DE BALZAC--(Born in 1799, died in 1850.)
I The Death of Père Goriot.
(From the concluding chapter of "Père Goriot." Translated by Helen
Marriàge)
II Birotteau's Early Married Life.
(From "The Rise and Fall of César Birotteau." Translated by
Helen Marriàge)
ALFRED DE VIGNY--(Born in 1799, died in 1863.)
Richelieu's Way with His Master.
(From "Cinq-Mars; or, The Conspiracy under Louis XIII." Translated by
William C. Hazlitt)
VICTOR HUGO--(Born in France in 1802, died in 1885.)
I The Battle of Waterloo.
(From Chapter XV of "Cosette," in "Les Misérables." Translated
by Lascelles Wraxall)
II The Beginnings and Expansions of Paris.
(From Book III, Chapter II, of "Notre-Dame de Paris")
ALEXANDER DUMAS--(Born in 1802, died in 1870.)
The Shoulder, the Belt and the Handkerchief.
(From "The Three Musketeers")
GEORGE SAND--(Born in 1804, died in 1876.)
Lélia and the Poet.
(From "Lélia")
EARLY CONTINENTAL WRITERS
354 A.D.--1471 A.D.
ST. AURELIUS AUGUSTINE
Born in Numidia, Africa, in 354 A.D., died in 430; educated
at Carthage; taught rhetoric at Carthage; removed to Rome in
383; going thence to Milan in 384, where he became a friend
of St. Ambrose; converted from Manicheanism to Christianity
by his mother Monica, and baptized by St. Ambrose in 387;
made Bishop of Hippo in North Africa in 395; became a
champion of orthodoxy and the most celebrated of the fathers
of the Latin branch of the Church; his "Confessions"
published in 397.
IMPERIAL POWER FOR GOOD AND BAD MEN[1]
Let us examine the nature of the spaciousness and continuance of
empire, for which men give their gods such great thanks; to whom also
they exhibited plays (that were so filthy both in actors and the
action) without any offense of honesty. But, first, I would make a
little inquiry, seeing you can not show such estates to be anyway
happy, as are in continual wars, being still in terror, trouble, and
guilt of shedding human blood, tho it be their foes; what reason then
or what wisdom shall any man show in glorying in the largeness of
empire, all their joy being but as a glass, bright and brittle, and
evermore in fear and danger of breaking? To dive the deeper into this
matter, let us not give the sails of our souls to every air of human
breath, nor suffer our understanding's eye to be smoked up with the
fumes of vain words, concerning kingdoms, provinces, nations, or so.
No, let us take two men, let us imagine the one to be poor, or but of
a mean estate, the other potent and wealthy; but withal, let my
wealthy man take with him fears, sorrows, covetousness, suspicion,
disquiet, contentions,--let these be the books for him to hold in the
augmentation of his estate, and with all the increase of those cares,
together with his estate; and let my poor man take with him,
sufficiency with little, love of kindred, neighbors, friends, joyous
peace, peaceful religion, soundness of body, sincereness of heart,
abstinence of diet, chastity of carriage, and security of conscience.
[Footnote 1: From "De Civitate Dei," Book IV, Chapter III, published
in 426. This work, "as Englisshed" by J. Healey, was published is
1610.]
Where should a man find any one so sottish as would make a doubt which
of these to prefer in his choice? Well, then, even as we have done
with these two men, so let us do with two families, two nations, or
two kingdoms. Lay them both to the line of equity; which done, and
duly considered, when it is done, here doth vanity lie bare to the
view, and there shines felicity. Wherefore it is more convenient that
such as fear and follow the law of the true God should have the
swaying of such empires; not so much for themselves, their piety and
their honesty (God's admired gifts) will suffice them, both to the
enjoying of true felicity in this life and the attaining of that
eternal and true felicity in the next. So that here upon earth, the
rule and regality that is given to the good man does not return him so
much good as it does to those that are under this his rule and
regality. But, contrariwise, the government of the wicked harms
themselves far more than their subjects, for it gives themselves the
greater liberty to exercise their lusts; but for their subjects, they
have none but their own iniquities to answer for; for what injury
soever the unrighteous master does to the righteous servant, it is no
scourge for his guilt, but a trial of his virtue. And therefore he
that is good is free, tho he be a slave; and he that is evil, a slave
tho he be king. Nor is he slave to one man, but that which is worst of
all, unto as many masters as he affects vices; according to the
Scriptures, speaking thus hereof: "Of whatsoever a man is overcome, to
that he is in bondage."
ANICIUS BOETHIUS
Born in Rome about 475, died about 524; consul in 510 and
magister officiorum in the court of Theodoric the Goth; put
to death by Theodoric without trial on the charge of treason
and magic; his famous work "De Consolatione Philosophiæ"
probably written while in prison in Pavia; parts of that
work translated by Alfred the Great and Chaucer; secured
much influence for the works of Aristotle by his
translations and commentaries.
THE HIGHEST HAPPINESS[2]
When Wisdom had sung this lay he ceased the song and was silent a
while. Then he began to think deeply in his mind's thought, and spoke
thus: Every mortal man troubles himself with various and manifold
anxieties, and yet all desire, through various paths, to come to one
end; that is, they desire, by different means, to arrive at one
happiness; that is, to know God! He is the beginning and the end of
every good, and He is the highest happiness.
[Footnote 2: From "The Consolations of Philosophy." The translation of
Alfred the Great, modernized. Boethius is not usually classed as a
Roman author, altho Gibbon said of him that he was "the last Roman
whom Cato or Cicero could have recognized as his countryman." Chaucer
made a translation of Boethius, which was printed by Caxton. John
Walton made a version in 1410, which was printed at a monastery in
1525. Another early version made by George Coluile was published in
1556. Several others appeared in the sixteenth century.]
Then said the Mind: This, methinks, must be the highest good, so that
man should need no other good, nor moreover be solicitous beyond
that--since he possesses that which is the roof of all other goods;
for it includes all other goods, and has all of them within it. It
would not be the highest good if any good were external to it, because
it would then have to desire some good which itself had not.
Then answered Reason, and said: It is very evident that this is the
highest happiness, for it is both the roof and floor of all good. What
is that, then, but the best happiness, which gathers the other
felicities all within it, and includes, and holds them within it; and
to it there is a deficiency of none, neither has it need of any; but
they all come from it, and again all return to it; as all waters come
from the sea, and again all come to the sea? There is none in the
little fountain which does not seek the sea, and again, from the sea
it arrives at the earth, and so it flows gradually through the earth,
till it again comes to the same fountain that it before flowed from,
and so again to the sea.
Now this is an example of the true goods which all mortal men desire
to obtain, tho they by various ways think to arrive at them. For every
man has natural good in himself, because every man desires to obtain
the true good; but it is hindered by the transitory goods, because it
is more prone thereto. For some men think that it is the best
happiness that a man be so rich that he have need of nothing more; and
they choose life accordingly. Some men think that this is the highest
good, that he be among his fellows the most honorable of his fellows,
and they with all energy seek this. Some think that the supreme good
is in the highest power. These desire, either for themselves to rule,
or else to associate themselves in friendship with their rulers. Some
persuade themselves that it is the best that a man be illustrious and
celebrated, and have good fame; they therefore seek this both in peace
and in war. Many reckon it for the greatest good and for the greatest
happiness, that a man be always blithe in this present life, and
fulfil all his lusts. Some, indeed, who desire these riches, are
desirous thereof, because they would have the greater power, that they
may the more securely enjoy these worldly lusts, and also the riches.
Many there are of those who desire power because they would gather
overmuch money; or, again, they are desirous to spread the celebrity
of their name.
On account of such and other like frail and perishable advantages, the
thought of every human mind is troubled with solicitude and with
anxiety. It then imagines that it has obtained some exalted goods when
it has won the flattery of the people; and methinks that it has bought
a very false greatness. Some with much anxiety seek wives, that
thereby they may, above all things, have children, and also live
happily. True friends, then, I say, are the most precious things of
all these worldly felicities. They are not, indeed, to be reckoned as
worldly goods, but as divine; for deceitful fortune does not produce
them, but God, who naturally formed them as relations. For of every
other thing in this world man is desirous, either that he may through
it attain to power, or else some worldly lust; except of the true
friend, whom he loves sometimes for affection and for fidelity, tho
he expect to himself no other rewards. Nature joins and cements
friends together with inseparable love. But with these worldly goods,
and with this present wealth, men make oftener enemies than friends.
By these and by many such things it may be evident to all men that all
the bodily goods are inferior to the faculties of the soul.
We indeed think that a man is the stronger because he is great in his
body. The fairness, moreover, and the vigor of the body, rejoices and
delights the man, and health makes him cheerful. In all these bodily
felicities, men seek simple happiness, as it seems to them. For
whatsoever every man chiefly loves above all other things, that he
persuades himself is best for him, and that is his highest good. When,
therefore, he has acquired that, he imagines that he may be very
happy. I do not deny that these goods and this happiness are the
highest good of this present life. For every man considers that thing
best which he chiefly loves above other things; and therefore he
persuades himself that he is very happy if he can obtain what he then
most desires. Is not now clearly enough shown to thee the form of the
false goods, that is, then, possessions, dignity, and power, and
glory, and pleasure? Concerning pleasure Epicurus the philosopher
said, when he inquired concerning all those other goods which we
before mentioned; then said he that pleasure was the highest good,
because all the other goods which we before mentioned gratify the mind
and delight it, but pleasure alone chiefly gratifies the body.
But we will still speak concerning the nature of men, and concerning
their pursuits. Tho, then, their mind and their nature be now dimmed,
and they are by that fall sunk down to evil, and thither inclined, yet
they are desirous, so far as they can and may, of the highest good. As
a drunken man knows that he should go to his house and to his rest,
and yet is not able to find the way thither, so is it also with the
mind when it is weighed down by the anxieties of this world. It is
sometimes intoxicated and misled by them, so far that it can not
rightly find out good. Nor yet does it appear to those men that they
at all err, who are desirous to obtain this, that they need labor
after nothing more. But they think that they are able to collect
together all these goods, so that none may be excluded from the
number. They therefore know no other good than the collecting of all
the most precious things into their power that they may have need of
nothing besides them. But there is no one that has not need of some
addition, except God alone. He has of His own enough, nor has He need
of anything but that which He has in Himself.
Dost thou think, however, that they foolishly imagine that that thing
is best deserving of all estimation which they may consider most
desirable? No, no. I know that it is not to be despised. How can that
be evil which the mind of every man considers to be good, and strives
after, and desires to obtain? No, it is not evil; it is the highest
good. Why is not power to be reckoned one of the highest goods of this
present life? Is that to be esteemed vain and useless which is the
most useful of all those worldly things, that is, power? Is good fame
and renown to be accounted nothing? No, no. It is not fit that any
one account it nothing; for every man thinks that best which he most
loves. Do we not know that no anxiety, or difficulties, or trouble, or
pain, or sorrow, is happiness? What more, then, need we say about
these felicities? Does not every man know what they are, and also know
that they are the highest good? And yet almost every man seeks in very
little things the best felicities; because he thinks that he may have
them all if he have that which he then chiefly wishes to obtain. This
is, then, what they chiefly wish to obtain, wealth, and dignity, and
authority, and this world's glory, and ostentation, and worldly lust.
Of all this they are desirous because they think that, through these
things, they may obtain: that there be not to them a deficiency of
anything wished; neither of dignity, nor of power, nor of renown, nor
of bliss. They wish for all this, and they do well that they desire
it, tho they seek it variously. By these things we may clearly
perceive that every man is desirous of this, that, he may obtain the
highest good, if they were able to discover it, or knew how to seek it
rightly. But they do not seek it in the most right way. It is not of
this world.
ST. THOMAS AQUINAS
Born near Aquino, Italy, probably in 1225, died in 1274;
entered the Dominican order; studied at Cologne under
Albertus Magnus; taught at Cologne, Paris, Rome and Bologna;
his chief work the "Summa Theologiæ"; his complete writings
collected in 1787.
A DEFINITION OF HAPPINESS[3]
The word end has two meanings. In one meaning it stands for the thing
itself which we desire to gain: thus the miser's end is money. In
another meaning it stands for the near attainment, or possession, or
use, or enjoyment of the thing desired, as if one should say that the
possession of money is the miser's end, or the enjoyment of something
pleasant the end of the sensualist. In the first meaning of the word,
therefore, the end of man is the Uncreated Good, namely God, who alone
of His infinite goodness can perfectly satisfy the will of man. But
according to the second meaning, the last end of man is something
created, existing in himself, which is nothing else than the
attainment or enjoyment of the last end. Now the last end is called
happiness. If therefore the happiness of a man is considered in its
cause or object, in that way it is something uncreated; but if it is
considered in essence, in that way happiness is a created thing.
[Footnote 3: From the "Ethics." The complete works of Aquinas were
published in 1787; but a new and notable edition was compiled in 1883
under the intimate patronage of Pope Leo XIII, to whom is given credit
for a modern revival of interest in his writings.]
Happiness is said to be the sovereign good of man, because it is the
attainment or enjoyment of the sovereign good. So far as the happiness
of man is something created, existing in the man himself, we must say
that the happiness of man is an act. For happiness is the last
perfection of man. But everything is perfect so far as it is in act;
for potentiality without actuality is imperfect. Happiness, therefore,
must consist in the last and crowning act of man. But it is manifest
that activity is the last and crowning act of an active being; whence
also it is called by the philosopher "the second act." And hence it is
that each thing is said to be for the sake of its activity. It needs
must be therefore that the happiness of man is a certain activity.
Life has two meanings. One way it means the very being of the living,
and in that way happiness is not life; for of God alone can it be said
that His own being is His happiness. In another way life is taken to
mean the activity on the part of the living thing by which activity
the principle of life is reduced to act. Thus we speak of an active or
contemplative life, or of a life of pleasure; and in this way the last
end is called life everlasting, as is clear from the text: "This is
life everlasting, that they know Thee, the only true God."
By the definition of Boethius, that happiness is "a state made perfect
by the aggregate sum of all things good," nothing else is meant than
that the happy man is in a state of perfect good. But Aristotle has
exprest the proper essence of happiness, showing by what it is that
man is constituted in such a state, namely, by a certain activity.
Action is two-fold. There is one variety that proceeds from the agent
to exterior matter, as the action of cutting and burning, and such an
activity can not be happiness, for such activity is not an act and
perfection of the agent, but rather of the patient. There is another
action immanent, or remaining in the agent himself, as feeling,
understanding, and willing. Such action is a perfection and act of the
agent, and an activity of this sort may possibly be happiness.
Since happiness means some manner of final perfection, happiness must
have different meanings according to the different grades of
perfection that there are attainable by different beings capable of
happiness. In God is happiness by essence, because His very being is
His activity, because He does not enjoy any other thing than Himself.
In the angels final perfection is by way of a certain activity,
whereby they are united to the uncreated good; and this activity is in
them one and everlasting. In men, in the state of the present life,
final perfection is by way of an activity whereby they are united to
God. But this activity can not be everlasting or continuous, and by
consequence it is not one, because an act is multiplied by
interruption; and, therefore, in this state of the present life,
perfect happiness is not to be had by man.
Hence the philosopher, placing the happiness of man in this life, says
that it is imperfect, and after much discussion he comes to this
conclusion: "We call them happy, so far as happiness can be
predicated of men." But we have a promise from God of perfect
happiness, when we shall be "like the angels in heaven." As regards
this perfect happiness, the objection drops, because in this state of
happiness the mind of man is united to God by one continuous and
everlasting activity. But in the present life, so far as we fall short
of the unity and continuity of such an activity, so much do we lose of
the perfection of happiness. There is, however, granted us a certain
participation in happiness, and the more continuous and undivided the
activity can be the more will it come up to the idea of happiness. And
therefore in the active life, which is busied with many things, there
is less of the essence of happiness than in the contemplative life,
which is busy with the one occupation of the contemplation of truth.
THOMAS À KEMPIS
Born in Rhenish Prussia about 1380, died in the Netherlands
in 1471; his real name Thomas Hammerken; entered an
Augustinian convent near Zwolle in 1407; became sub-prior of
the convent in 1423 and again in 1447; generally accepted as
the author of "The Imitation of Christ."
OF ETERNAL LIFE AND OF STRIVING FOR IT[4]
Son, when thou perceivest the desire of eternal bliss to be infused
into thee from above, and thou wouldst fain go out of the tabernacle
of this body, that thou mightest contemplate My brightness without any
shadow of change--enlarge thy heart, and receive this holy inspiration
with thy whole desire.
[Footnote 4: From "The Imitation of Christ." Altho commonly ascribed
to Thomas à Kempis, there has been much controversy as to the real
authorship of this famous work. Many early editions bear the name of
Thomas, including one of the year 1471, which is sometimes thought to
be the first. As against his authorship it is contended that he was a
professional copyist, and that the use of his name in the first
edition conformed to a custom that belonged more to a transcriber than
to an author. One of the earliest English versions of Thomas à Kempis
was made by Wyllyam Atkynson and printed by Wykyns de Worde in 1502. A
translation by Edward Hake appeared in 1567. Many other early English
editions are known.]
Return the greatest thanks to the Supreme Goodness, which dealeth so
condescendingly with thee, mercifully visiteth thee, ardently inciteth
thee, and powerfully raiseth thee up, lest by thy own weight thou
fall down to the things of earth.
For it is not by thy own thoughtfulness or endeavor that thou
receivest this, but by the mere condescension of heavenly grace and
divine regard; that so thou mayest advance in virtues and greater
humility, and prepare thyself for future conflicts, and labor with the
whole affection of thy heart to keep close to Me, and serve Me with a
fervent will.
Son, the fire often burneth, but the flame ascendeth not without
smoke.
And so the desires of some are on fire after heavenly things, and yet
they are not free from the temptation of carnal affection.
Therefore is it not altogether purely for God's honor that they act,
when they so earnestly petition Him.
Such also is oftentimes thy desire, which thou hast profest to be so
importunate.
For that is not pure and perfect which, is alloyed with self-interest.
Ask not that which is pleasant and convenient, but that which is
acceptable to Me and My honor; for if thou judgest rightly, thou
oughtest to prefer and to follow My appointment rather than thine own
desire or any other desirable thing.
I know thy desire, and I have often heard thy groanings.
Thou wouldst wish to be already in the liberty of the glory of the
children of God.
Now doth the eternal dwelling, and the heavenly country full of
festivity, delight thee.
But that hour is not yet come; for there is yet another time, a time
of war, a time of labor and of probation.
Thou desirest to be filled with the Sovereign Good, but thou canst not
at present attain to it.
I am He: wait for Me, saith the Lord, until the kingdom of God come.
Thou hast yet to be tried upon earth and exercised in many things.
Consolation shall sometimes be given thee, but abundant satiety shall
not be granted thee.
Take courage, therefore, and be valiant, as well in doing as in
suffering things repugnant to nature.
Thou must put on the new man, and be changed into another person.
That which thou wouldst not, thou must oftentimes do; and that which
thou wouldst, thou must leave undone.
What pleaseth others shall prosper, what is pleasing to thee shall not
succeed.
What others say shall be harkened to; what thou sayest shall be
reckoned as naught.
Others shall ask, and shall receive; thou shalt ask, and not obtain.
Others shall be great in the esteem of men; about thee nothing shall
be said.
To others this or that shall be committed; but thou shalt be accounted
as of no use.
At this nature will sometimes repine, and it will be a great matter if
thou bear it with silence.
In these, and many such-like things, the faithful servant of the Lord
is wont to be tried how far he can deny and break himself in all
things.
There is scarce anything in which thou standest so much in need of
dying to thyself as in seeing and suffering things that are contrary
to thy will, and more especially when those things are commanded which
seem to thee inconvenient and of little use.
And because, being under authority, thou darest not resist the higher
power, therefore it seemeth to thee hard to walk at the beck of
another, and wholly to give up thy own opinion.
But consider, son, the fruit of these labors, their speedy
termination, and their reward exceeding great; and thou wilt not hence
derive affliction, but the most strengthening consolation in thy
suffering.
For in regard to that little of thy will which thou now willingly
forsakest, thou shalt forever have thy will in heaven.
For there thou shalt find all that thou willest, all that thou canst
desire.
There shall be to thee the possession of every good, without fear of
losing it.
There thy will, always one with Me, shall not covet any extraneous or
private thing. There no one shall resist thee, no one complain of
thee, no one obstruct thee, nothing shall stand in thy way; but every
desirable good shall be present at the same moment, shall replenish
all thy affections and satiate them to the full.
There I will give thee glory for the contumely thou hast suffered; a
garment of praise for thy sorrow; and for having been seated here in
the lowest place, the throne of My kingdom forever.
There will the fruit of obedience appear, there will the labor of
penance rejoice, and humble subjection shall be gloriously crowned.
Now, therefore, bow thyself down humbly under the hands of all, and
heed not who it was that said or commanded this.
But let it be thy great care, that whether thy superior or inferior or
equal require anything of thee, or hint at anything, thou take all in
good part, and labor with a sincere will to perform it.
Let one seek this, another that; let this man glory in this thing,
another in that, and be praised a thousand thousand times: but thou,
for thy part, rejoice neither in this nor in that, but in the contempt
of thyself, and in My good pleasure and honor alone.
This is what thou hast to wish for, that whether in life or in death,
God may be always glorified in thee.
FRANCE
TWELFTH CENTURY--1885
GEOFFREY DE VILLE-HARDOUIN
Born between 1150 and 1165, died in 1212; marshal of
Champagne in 1191; joined the Crusade in 1199 under
Theobault III; negotiated successfully with Venice for the
transfer of the Crusaders by sea to the Holy Land; followed
the Crusade and chronicled all its events from 1198 to 1207.
THE SACK OF CONSTANTINOPLE[5]
(1204)
This night passed and the day came which was Thursday morning (13
April, 1204), and then every one in the camp armed themselves, the
knights and the soldiers, and each one joined his battle corps. The
Marquis of Montferrat advanced toward the palace of Bucoleon; and
having occupied it, determined to spare the lives of all those he
found therein. There were found there women of the highest rank, and
of the most honorable character; the sister of the King of France who
had been an empress; and the sister of the King of Hungary, and other
women of quality. Of the treasure that there was in the palace, I can
not speak; for there was so much that it was without end or measure.
Besides this palace which was surrendered to the Marquis Boniface of
Montferrat, that of Blachem was surrendered to Henry, brother of Count
Baldwin of Flanders.
[Footnote 5: From the "Chronicles." This work is important; first, as
a record, generally accepted as eminently trustworthy, and second, for
its literary excellence, in which sense it has been held in peculiar
esteem. George Saintsbury remarks that those chronicles "are by
universal consent among the most attractive works of the Middle Ages."
They comprize one of the oldest extant examples of French prose. The
passage here given was translated for this collection from the old
French by Eric Arthur Bell. A translation by T. Smith was published in
1829.
This sack of Constantinople followed what is known as the Latin
Conquest. More than thirty sieges of the city have occurred. After the
conquest here referred to Constantinople was occupied by the Latins.
It was finally wrested from them by Michael Palæologus. The conquest
of 1204 was achieved during the Fourth Crusade. By Latin Conquest is
meant a conquest by Western Christians as against its long-time Greek
rulers. This conquest was also inspired by the commercial ambition of
the Venetians, who had long coveted what were believed to be the
fabulous riches of the city. The Latin Empire survived for fifty-six
years in a state of almost constant weakness. The conquest had no
direct relation to the original purpose of the Crusades, which was the
recovery of Jerusalem from the hands of the infidels.]
The booty that was found here was so great that it can only be
compared to that which was found in Bucoleon.[6] Each soldier filled
the room that was assigned to him with plunder and had the treasure
guarded; and the others who were scattered through the city also had
their share of spoil. And the booty obtained was so great that it is
impossible for me to estimate it,--gold and silver and plate and
precious stones,--rich altar cloths and vestments of silk and robes of
ermine, and treasure that had been buried under the ground. And truly
doth testify Geoffrey of Ville-Hardouin, Marshal of Champagne, when he
says that never in the whole of history had a city yielded so much
plunder. Every man took as much as he could carry, and there was
enough for every one.
[Footnote 6: One of the districts into which the city was divided.]
Thus fared the Crusaders and the Venetians, and so great was the joy
and the honor of the victory that God had given them, that those who
had been in poverty were rich and living in luxury. Thus was passed
Palm Sunday and Easter Sunday in the honor and joy which God had
granted them. And they had good cause to be grateful to our Lord, for
they had no more than twenty thousand armed men among them all, and by
the grace of God they had captured four hundred thousand or more, and
that in the strongest city in the world (that is to say, city of any
size), and the best fortified.
Then it was announced throughout the whole army by the Marquis
Boniface of Montferrat, who was head of the army, and by the barons
and the Doge of Venice, that all the booty should be collected and
assessed under pain of excommunication. And the places were chosen in
three churches; and they put over them as guards French and Venetians,
the most loyal that they could find, and then each man began to bring
his booty and put it together. Some acted uprightly and others not,
for covetousness which is the root of all evil, prevented them; but
the covetous began from this moment to keep things back and our Lord
began to like them less. Oh God, how loyally they had behaved up to
that moment, and the Lord God had shown them that in everything He had
honored and favored them above all other people, and now the righteous
began to suffer for the wicked.
The plunder and the booty were collected; and you must know that it
was not all equally divided, for there were a number of those who
retained a share in spite of the dread of Papal excommunication.
Whatever was brought to the churches was collected and divided between
the French and Venetians equally as had been arranged. And you must
know that the Crusaders, when they had divided, paid on their part
fifty thousand marks of silver to the Venetians, and as for themselves
they divided a good hundred thousand among their own people. And do
you know how it was divided? Each horseman received double the share
of a foot soldier, and each knight double the share of a horseman. And
you must know that never did a man, either through his rank and
prowess receive anything more than had been arranged, unless it was
stolen.
As for the thefts, those who were convicted of guilt, you must know
were dealt with summarily and there were enough people hung. The Count
of St. Paul hung one of his knights with his horse collar round his
neck, because he had kept something back, and there were a number who
kept things back, much and little, but this is not known for certain.
You may be assured that the booty was great, for not counting what was
stolen and the share that fell to the Venetians, a good four hundred
thousand marks of silver were brought back, and as many as ten
thousand animals of one kind and another. The plunder of
Constantinople was divided thus as you have heard.
JEAN DE JOINVILLE
Born about 1224; died in 1317; attended Louis IX in the
Seventh Crusade, spending six years in the East; his
"Memoirs of Louis IX," presented by him in 1309 to the great
grandson of Louis, and first published in 1547.
GREEK FIRE IN BATTLE[7]
Not long after this, the chief of the Turks, before named, crost with
his army into the island that lies between the Rexi and Damietta
branches, where our army was encamped, and formed a line of battle,
extending from one bank of the river to the other. The Count d'Anjou,
who was on the spot, attacked the Turks, and defeated them so
completely that they took to flight, and numbers were drowned in each
of the branches of the Nile.
[Footnote 7: From the "Memoirs of Louis IX, King of France," commonly
called St. Louis. The passage here given is from Joinville's account
of a battle between Christians and Saracens, fought near the Damietta
branch of the Nile in 1240. Mr. Saintsbury remarks that Joinville's
work "is one of the most circumstantial records we have of medieval
life and thought." It was translated by Thomas Johnes, of Hafod, and
is now printed in Bohn's library.]
A large body, however, kept their ground, whom we dared not attack, on
account of their numerous machines, by which they did us great injury
with the divers things cast from them. During the attack on the Turks
by the Count d'Anjou, the Count Guy de Ferrois, who was in his company
galloped through the Turkish force, attended by his knights, until
they came to another battalion of Saracens, where they performed
wonders. But at last he was thrown to the ground with a broken leg,
and was led back by two of his knights, supporting him by the arms.
You must know there was difficulty in withdrawing the Count d'Anjou
from this attack, wherein he was frequently in the utmost danger, and
was ever after greatly honored for it.
Another large body of Turks made an attack on the Count de Poitiers
and me; but be assured they were very well received, and served in
like manner. It was well for them that they found their way back by
which they had come; but they left behind great numbers of slain. We
returned safely to our camp scarcely having lost any of our men.
One night the Turks brought forward an engine, called by them La
Perriere, a terrible engine to do mischief, and placed it opposite to
the chas-chateils, which Sir Walter De Curel and I were guarding by
night. From this engine they flung such quantities of Greek fire, that
it was the most horrible sight ever witnessed. When my companion, the
good Sir Walter, saw this shower of fire, he cried out, "Gentlemen, we
are all lost without remedy; for should they set fire to our
chas-chateils we must be burnt; and if we quit our post we are for
ever dishonored; from which I conclude, that no one can possibly save
us from this peril but God, our benignant Creator; I therefore advise
all of you, whenever they throw any of this Greek fire, to cast
yourselves on your hands and knees, and cry for mercy to our Lord, in
whom alone resides all power."
As soon, therefore, as the Turks threw their fires, we flung ourselves
on our hands and knees, as the wise man had advised; and this time
they fell between our two cats into a hole in front, which our people
had made to extinguish them; and they were instantly put out by a man
appointed for that purpose. This Greek fire, in appearance, was like a
large tun, and its tail was of the length of a long spear; the noise
which it made was like to thunder; and it seemed a great dragon of
fire flying through the air, giving so great a light with its flame,
that we saw in our camp as clearly as in broad day. Thrice this night
did they throw the fire from La Perriere, and four times from
cross-bows.
Each time that our good King St. Louis heard them make these
discharges of fire, he cast himself on the ground, and with extended
arms and eyes turned to the heavens, cried with a loud voice to our
Lord, and shedding heavy tears, said "Good Lord God Jesus Christ,
preserve thou me, and all my people"; and believe me, his sincere
prayers were of great service to us. At every time the fire fell near
us, he sent one of his knights to know how we were, and if the fire
had hurt us. One of the discharges from the Turks fell beside a
chas-chateil, guarded by the men of the Lord Courtenay, struck the
bank of the river in front, and ran on the ground toward them, burning
with flame. One of the knights of this guard instantly came to me,
crying out, "Help us, my lord, or we are burnt; for there is a long
train of Greek fire, which the Saracens have discharged, that is
running straight for our castle."
AUCASSIN AND NICOLETTE
"Aucassin and Nicolette" is the title of a French romance of
the thirteenth century, the name of the author being
unknown. The only extant manuscript of the story is
preserved in the National Library of France. Several
translations into English are well known, among them those
by Augustus R. MacDonough, F. W. Bourdillon and Andrew Lang.
How the Count Bougart of Valence made war on Count Garin of
Beaucaire,--war so great, so marvelous, and so mortal that never a day
dawned but always he was there, by the gates and walls and barriers of
the town, with a hundred knights, and ten thousand men-at-arms,
horsemen and footmen: so burned he the count's land, and spoiled his
country, and slew his men. Now, the Count Garin de Beaucaire was old
and frail, and his good days were gone over. No heir had he, neither
son nor daughter, save one young man only; such an one as I shall tell
you. Aucassin was the name of the damoiseau: fair was he, goodly, and
great, and featly fashioned of his body and limbs. His hair was
yellow, in little curls, his eyes blue-gray and laughing, his face
beautiful and shapely, his nose high and well set, and so richly seen
was he in all things good, that in him was none evil at all. But so
suddenly was he overtaken of Love, who is a great master, that he
would not, of his will, be a knight, nor take arms, nor follow
tourneys, nor do whatsoever him beseemed. Therefore his father and
mother said to him:
"Son, go take thine arms, mount thine horse, and hold thy land, and
help thy men, for if they see thee among them, more stoutly will they
keep in battle their lives and lands, and thine and mine."
"Father," answered Aucassin, "what are you saying now? Never may God
give me aught of my desire, if I be a knight, or mount my horse, or
face stour and battle wherein knights smite and are smitten again,
unless thou give me Nicolette, my true love, that I love so well."
"Son," said the father, "this may not be. Let Nicolette go. A
slave-girl is she, out of a strange land, and the viscount of this
town bought her of the Saracens, and carried her hither, and hath
reared her and had her christened, and made her his god-daughter, and
one day will find a young man for her, to win her bread honorably.
Herein hast thou naught to make nor mend; but if a wife thou wilt
have, I will give thee the daughter of a king, or a count. There is no
man so rich in France, but if thou desire his daughter, thou shall
have her."
"Faith! my father," said Aucassin, "tell me where is the place so high
in all the world, that Nicolette, my sweet lady and love, would not
grace it well? If she were Empress of Constantinople or of Germany, or
Queen of France or England, it were little enough for her; so gentle
is she and courteous, and debonnaire, and compact of all good
qualities."
When Count Garin de Beaucaire knew that he would not avail to withdraw
Aucassin, his son, from the love of Nicolette, he went to the viscount
of the city, who was his man, and spake to him saying: "Sir Count:
away with Nicolette, thy daughter in God; curst be the land whence she
was brought into this country, for by reason of her do I lose
Aucassin, that will neither be a knight, nor do aught of the things
that fall to him to be done. And wit ye well," he said, "that if I
might have her at my will, I would turn her in a fire, and yourself
might well be sore adread."
"Sir," said the viscount, "this is grievous to me that he comes and
goes and hath speech with her. I had bought the maid at mine own
charges, and nourished her, and baptized, and made her my daughter in
God. Yea, I would have given her to a young man that should win her
bread honorably. With this had Aucassin, thy son, naught to make or
mend. But sith it is thy will and thy pleasure, I will send her into
that land and that country where never will he see her with his eyes."
"Have a heed to thyself," said the Count Garin: "thence might great
evil come on thee."
So parted they each from the other. Now the viscount was a right rich
man: so had he a rich palace with a garden in face of it; in an upper
chamber thereof he had Nicolette placed, with one old woman to keep
her company, and in that chamber put bread and meat and wine and such,
things as were needful. Then he had the door sealed, that none might
come in or go forth, save that there was one window, over against the
garden, and quite strait, through which came to them a little air....
Aucassin was cast into prison as ye have heard tell, and Nicolette, of
her part, was in the chamber. Now it was summer-time, the month of
May, when days are warm, and long, and clear, and the nights still and
serene. Nicolette lay one night on her bed, and saw the moon shine
clear through a window, and heard the nightingale sing in the garden,
and she minded her of Aucassin her friend, whom she loved so well.
Then fell she to thoughts of Count Garin of Beaucaire, that he hated
her to death; and therefore deemed she that there she would no longer
abide, for that, if she were told of, and the count knew where she
lay, an ill death he would make her die. She saw that the old woman
was sleeping, who held her company. Then she arose, and clad her in a
mantle of silk she had by her, very goodly, and took sheets of the bed
and towels and knotted one to the other, and made therewith a cord as
long as she might, and knotted it to a pillar in the window, and let
herself slip down into the garden; then caught up her raiment in both
hands, behind and before, and kilted up her kirtle, because of the dew
that she saw lying deep on the grass, and so went on her way down
through the garden.