It is immaterial in what manner or by what agency our susceptibility to the impressions of surrounding objects is benumbed, whether by drugs, or sleep, or disease, as soon as their force is no greater than that of forms already registered in the brain, those forms will emerge before us, and dreams or apparitions are the result. So liable is the mind to practise deception on itself, that with the utmost difficulty it is aware of the delusion. No man can submit to long-continued and rigorous fasting without becoming the subject of these hallucinations; and the more he enfeebles his organs of sense, the more vivid is the exhibition, the more profound the deception. An ominous sentence may perhaps be incessantly whispered in his ear; to his fixed and fascinated eye some grotesque or abominable object may perpetually present itself. To the hermit, in the solitude of his cell, there doubtless often did appear, by the uncertain light of his lamp, obscene shadows of diabolical import; doubtless there was many an agony with fiends, many a struggle with monsters, satyrs, and imps, many an earnest, solemn, and manful controversy with Satan himself, who sometimes came as an aged man, sometimes with a countenance of horrible intelligence, and sometimes as a female fearfully beautiful. St. Jerome, who, with the utmost difficulty, had succeeded in extinguishing all carnal desires, ingenuously confesses how sorely he was tried by this last device of the enemy, how nearly the ancient flames were rekindled. As to the reality of these apparitions, why should a hermit be led to suspect that they arose from the natural working of his own brain? Men never dream that they are dreaming. To him they were terrible realities; to us they should be the proofs of insanity, not of imposture.

[Sidenote: Delusions created by the mind.]

If, in the prison discipline of modern times, it has been found that solitary confinement is a punishment too dreadful for the most hardened convict to bear, and that, if persisted in, it is liable to lead to insanity, how much more quickly must that unfortunate condition have been induced when the trials of religious distress and the physical enfeeblement arising from rigorous fastings and incessant watchings were added? To the dreadful ennui which precedes that state, one of the ancient monks pathetically alludes when he relates how often he went forth and returned to his cell, and gazed on the sun as if he hastened too slowly to his setting. And yet such fearful solitude is of but brief duration. Even though we flee to the desert we cannot be long alone. Cut off from social converse, the mind of man engenders companions for itself--companions like the gloom from which they have emerged. It was thus that to St. Anthony appeared the Spirit of Fornication, under the form of a lascivious negro boy; it was thus that mult.i.tudes of daemons of horrible aspect cruelly beat him nearly to death, the brave old man defying them to the last, and telling them that he did not wish to be spared one of their blows; it was thus that in the night, with hideous laughter, they burst into his cell, under the form of lions, serpents, scorpions, asps, lizards, panthers, and wolves, each attacking him in own way; thus that when, in his dire extremity, he lifted his eyes for help, the roof disappeared, and amid beams of light the Saviour looked down; thus it was with the enchanted silver dish that Satan gave him, which, being touched, vanished in smoke; thus with the gigantic bats and centaurs, and the two lions that helped him to scratch a grave for Paul.

[Sidenote: Important religious results of cerebral sight.]

[Sidenote: A future world.]

[Sidenote: Immortality of the soul.]

The images that may thus emerge from the brain have been cla.s.sed by physiologists among the phenomena of inverse vision, or cerebral sight.

Elsewhere I have given a detailed investigation of their nature (Human Physiology, chap, xxi.), and, persuaded that they have played a far more important part in human affairs than is commonly supposed, have thus expressed myself: "Men in every part of the world, even among nations the most abject and barbarous, have an abiding faith not only in the existence of a spirit that animates us, but also in its immortality. Of these there are mult.i.tudes who have been shut out from all communion with civilized countries, who have never been enlightened by revelation, and who are mentally incapable of reasoning out for themselves arguments in support of those great truths. Under such circ.u.mstances, it is not very likely that the uncertainties of tradition, derived from remote ages, could be any guide to them, for traditions soon disappear except they be connected with the wants of daily life. Can there be, in a philosophical view, anything more interesting than the manner in which these defects have been provided for by implanting in the very organization of every man the means of constantly admonishing him of these facts--of recalling them with an unexpected vividness before even after they have become so faint as almost to die out? Let him be as debased and benighted a savage as he may, shut out from all communion with races whom Providence has placed in happier circ.u.mstances, he has still the same organization, and is liable to the same physiological incidents, as ourselves. Like us, he sees in his visions the fading forms of landscapes which are perhaps connected with some of his most grateful recollections, and what other conclusion can he possibly derive from these unreal pictures than that they are the foreshadowings of another land beyond that in which his lot is cast. Like us, he is revisited at intervals by the resemblances of those whom he has loved or hated while they were alive, nor can he ever be so brutalized as not to discern in such manifestations suggestions which to him are incontrovertible proofs of the existence and immortality of the soul.

Even in the most refined social conditions we are never able to shake off the impressions of these occurrences, and are perpetually drawing from them the same conclusions that our uncivilized ancestors did. Our more elevated condition of life in no respect relieves us from the inevitable consequences of our own organization, any more than it relieves us from infirmities and disease. In these respects, all over the globe we are on an equality. Savage or civilized, we carry within us a mechanism intended to present to us mementoes of the most solemn facts with which we can be concerned, and the voice of history tells us that it has ever been true to its design. It wants only moments of repose or sickness, when the influence of external things is diminished, to come into full play, and these are precisely the moments when we are best prepared for the truths it is going to suggest. Such a mechanism is in keeping with the manner in which the course of nature is fulfilled, and bears in its very style the impress of invariability of action. It is no respecter of persons. It neither permits the haughtiest to be free from its monitions, nor leaves the humblest without the consolation of a knowledge of another life. Liable to no mischances, open to no opportunities of being tampered with by the designing or interested, requiring no extraneous human agency for its effect, but always present with each man wherever he may go, it marvellously extracts from vestiges of the impressions of the past overwhelming proofs of the reality of the future, and gathering its power from what would seem to be a most unlikely source, it insensibly leads us, no matter who or where we may be, to a profound belief in the immortal and imperishable, from phantoms that have scarcely made their appearance before they are ready to vanish away."

[Sidenote: Amelioration of monasticism.]

[Sidenote: Its final corruptions.]

From such beginnings the monastic system of Europe arose--that system which presents us with learning in the place of ferocious ignorance, with overflowing charity to mankind in the place of malignant hatred of society. The portly abbot on his easy going palfrey, his hawk upon his fist, scarce looks like the lineal descendant of the hermit starved into insanity. How wide the interval between the monk of the third and the monk of the thirteenth century--between the caverns of Thebais and majestic monasteries cherishing the relics of ancient learning, the hopes of modern philosophy--between the butler arranging his well-stocked larder, and the jug of cold water and crust of bread. A thousand years had turned starvation into luxury, and alas! if the spoilers of the Reformation are to be believed, had converted visions of loveliness into breathing and blushing realities, who exercised their charms with better effect than of old their phantom sisters had done.

[Sidenote: The modifications of eremitism.]

[Sidenote: Number of anchorites.]

The successive stages to this end may be briefly described. Around the cell of some eremite like Anthony, who fixed his retreat on Mount Colzim, a number of humble imitators gathered, emulous of his austerities and of his piety. A similar sentiment impels them to observe stated hours of prayer. Necessity for supporting the body indicates some pursuit of idle industry, the plaiting of mats or making of baskets. So strong is the instinctive tendency of man to a.s.sociation, that even communities of madmen may organize. Hilarion is said to have been the first who established a monastic community. He went into the desert when he was only fifteen years old. Eremitism thus gave birth to Coen.o.bitism, and the evils of solitude were removed. Yet still there remained rigorous anchorites who renounced their a.s.sociated brethren as these had renounced the world, and the monastery was surrounded by their circle of solitary cells--a Laura, it was called. In Egypt, the sandy deserts on each side of the rich valley of the river offered great facilities for such a mode of life: that of Nitria was full of monks, the climate being mild and the wants of man easily satisfied. It is said that there were at one time in that country of these religious recluses not fewer than seventy-six thousand males and twenty-seven thousand females. With countless other uncouth forms, under the hot sun of that climate they seemed to be sp.a.w.ned from the mud of the Nile. As soon as from some celebrated hermitage a monastery had formed, the a.s.sociates submitted to the rules of brotherhood. Their meal, eaten in silence, consisted of bread and water, oil, and a little salt. The bundle of papyrus which had served the monk for a seat by day, while he made his baskets or mats, served him for a pillow by night. Twice he was roused from his sleep by the sound of a horn to offer up his prayers. The culture of superst.i.tion was compelled by inexorable rules. A discipline of penalties, confinement, fasting, whipping, and, at a later period even mutilation, was inflexibly administered.

[Sidenote: Spread of monasticism from Egypt.]

[Sidenote: Increase of the religious houses.]

From Egypt and Syria monachism spread like an epidemic. It was first introduced into Italy by Athanasius, a.s.sisted by some of the disciples of Anthony; but Jerome, whose abode was in Palestine, is celebrated for the mult.i.tude of converts he made to a life of retirement. Under his persuasion, many of the high-born ladies of Rome were led to the practice of monastic habits, as far as was possible, in secluded spots near that city, on the ruins of temples, and even in the Forum. Some were induced to retreat to the Holy Land, after bestowing their wealth for pious purposes. The silent monk insinuated himself into the privacy of families for the purpose of making proselytes by stealth. Soon there was not an unfrequented island in the Mediterranean, no desert sh.o.r.e, no gloomy valley, no forest, no glen, no volcanic crater, that did not witness exorbitant selfishness made the rule of life. There were mult.i.tudes of hermits on the desolate coasts of the Black Sea. They abounded from the freezing Tanais to the sultry Tabenne. In rigorous personal life and in supernatural power the West acknowledged no inferiority to the East; his admiring imitators challenged even the desert of Thebais to produce the equal of Martin of Tours. The solitary anchorite was soon supplanted by the coen.o.bitic establishment, the monastery. It became a fashion among the rich to give all that they had to these inst.i.tutions for the salvation of their own souls. There was now no need of basket-making or the weaving of mats. The brotherhoods increased rapidly. Whoever wanted to escape from the barbarian invaders, or to avoid the hardships of serving in the imperial army--whoever had become discontented with his worldly affairs, or saw in those dark times no inducements in a home and family of his own, found in the monastery a sure retreat. The number of these religious houses eventually became very great. They were usually placed on the most charming and advantageous sites, their solidity and splendour ill.u.s.trating the necessity of erecting durable habitations for societies that were immortal. It often fell out that the Church laid claim to the services of some distinguished monk. It was significantly observed that the road to ecclesiastical elevation lay through the monastery porch, and often ambition contentedly wore for a season the cowl, that it might seize more surely the mitre.

[Sidenote: Difference of the Eastern and Western monk.]

[Sidenote: Legends of Western saints.]

Though the monastic system of the East included labour, it was greatly inferior to that of the West in that particular. The Oriental monk, at first making selfishness his rule of life, and his own salvation the grand object, though all the world else should perish, in his maturer period occupied his intellectual powers in refined disputations of theology. Too often he exhibited his physical strength in the furious riots he occasioned in the streets of the great cities. He was a fanatic and insubordinate. On the other hand, the Occidental monk showed far less disposition for engaging in the discussion of things above reason, and expended his strength in useful and honourable labour. Beneath his hand the wilderness became a garden. To a considerable extent this difference was due to physiological peculiarity, and yet it must not be concealed that the circ.u.mstances of life in the two cases were not without their effects. The old countries of the East, with their worn-out civilization and worn-out soil, offered no inducements comparable with the barbarous but young and fertile West, where to the ecclesiastic the most lovely and inviting lands were open. Both, however, coincided in this, that they regarded the affairs of life as presenting perpetual interpositions of a providential or rather supernatural kind--angels and devils being in continual conflict for the soul of every man, who might become the happy prize of the one or the miserable prey of the other. These spiritual powers were perpetually controlling the course of nature and giving rise to prodigies. The measure of holiness in a saint was the number of miracles he had worked. Thus, in the life of St. Benedict, it is related that when his nurse Cyrilla let fall a stone sieve, her distress was changed into rejoicing by the prayer of the holy child, at which the broken parts came together and were made whole; that once on receiving his food in a basket, let down to his otherwise inaccessible cell, the devil vainly tried to vex him by breaking the rope; that once Satan, a.s.suming the form of a blackbird, nearly blinded him by the flapping of his wings; that once, too, the same tempter appeared as a beautiful Roman girl, to whose fascinations, in his youth, St. Benedict had been sensible, and from which he now hardly escaped by rolling himself among thorns. Once, when his austere rules and severity excited the resentment of the monastery over which he was abbot, the brethren--for monks have been known to do such things--attempted to poison him, but the cup burst asunder as soon as he took it into his hands. When the priest Florentius, being wickedly disposed, attempted to perpetrate a like crime by means of an adulterated loaf, a raven carried away the deadly bread from the hand of St. Benedict. Instructed by the devil, the same Florentius drove from his neighbourhood the holy man, by turning into the garden of his monastery seven naked girls; but scarcely had the saint taken to flight, when the chamber in which his persecutor lived fell in and buried him beneath its ruins, though the rest of the house was uninjured. Under the guidance of two visible angels, who walked before him, St. Benedict continued his journey to Monte Casino, where he erected a n.o.ble monastery; but even here miracles did not cease; for Satan bewitched the stones, so that it was impossible for the masons to move them until they were released by powerful prayers. A boy, who had stolen from the monastery to visit his parents was not only struck dead by G.o.d for his offence, but the consecrated ground threw forth his body when they attempted to bury it; nor could it be made to rest until consecrated bread was laid upon it. Two garrulous nuns, who had been excommunicated by St. Benedict for their perverse prating, chanced to be buried in the church. On the next administration of the sacrament, when the deacon commanded all those who did not communicate to depart, the corpses rose out of their graves and walked forth from the church.

[Sidenote: The character of these miracles.]

Volumes might be filled with such wonders, which edified the religious for centuries, exacting implicit belief, and being regarded as of equal authority with the miracles of the Holy Scriptures.

[Sidenote: Rise and progress of monastic orders.]

Though monastic life rested upon the principle of social abnegation, monasticism, in singular contradiction thereto, contained within itself the principle of organization. As early as A.D. 370, St. Basil, the Bishop of Caesarea, incorporated the hermits and coen.o.bites of his diocese into one order, called after him the Basilian. One hundred and fifty years later, St. Benedict, under a milder rule, organised those who have pa.s.sed under his name, and found for them occupation in suitable employments of manual and intellectual labour. In the ninth century, another Benedict revised the rule of the order, and made it more austere. Offshoots soon arose, as those of Clugni, A.D. 900; the Carthusians, A.D. 1084; the Cistercians, A.D. 1098. A favourite pursuit among them being literary labour, they introduced great improvements in the copying of ma.n.u.scripts; and in their illumination and ill.u.s.tration are found the germs of the restoration of painting and the invention of cursive handwriting. St. Benedict enjoined his order to collect books.

It has been happily observed that he forgot to say anything about their character, supposing that they must all be religious. The Augustinians were founded in the eleventh century. They professed, however, to be a restoration of the society founded ages before by St. Augustine.

[Sidenote: The Benedictines.]

The influence to which monasticism attained may be judged of from the boast of the Benedictines that "Pope John XXII., who died in 1334, after an exact inquiry, found that, since the first rise of the order, there had been of it 24 popes, near 200 cardinals, 7000 archbishops, 15,000 bishops, 15,000 abbots of renown, above 4000 saints, and upward of 37,000 monasteries. There have been likewise, of this order, 20 emperors and 10 empresses, 47 kings and above 50 queens, 20 sons of emperors, and 48 sons of kings; about 100 princesses, daughters of kings and emperors; besides dukes, marquises, earls, countesses, etc., innumerable. The order has produced a vast number of authors and other learned men. Their Raba.n.u.s set up the school of Germany. Their Alcuin founded the University of Paris. Their Dionysius Exiguus perfected ecclesiastical computation. Their Guido invented the scale of music; their Sylvester, the organ. They boasted to have produced Anselm, Ildefonsus, and the Venerable Bede."

[Sidenote: Civilization of Europe by the monks.]

[Sidenote: Their later intellectual influence.]

We too often date the Christianization of a community from the conversion of its sovereign, but it is not in the nature of things that that should change the hearts of men. Of what avail is it if a barbarian chieftain drives a horde of his savages through the waters of a river by way of extemporaneous or speedy baptism? Such outward forms are of little moment. It was mainly by the monasteries that to the peasant cla.s.s of Europe was pointed out the way of civilization. The devotions and charities; the austerities of the brethren; their abstemious meal; their meagre clothing, the cheapest of the country in which they lived; their shaven heads, or the cowl which shut out the sight of sinful objects; the long staff in their hands; their naked feet and legs; their pa.s.sing forth on their journeys by twos, each a watch on his brother; the prohibitions against eating outside of the wall of the monastery, which had its own mill, its own bakehouse, and whatever was needed in an abstemious domestic economy; their silent hospitality to the wayfarer, who was refreshed in a separate apartment; the lands around their buildings turned from a wilderness into a garden, and, above all, labour exalted and enn.o.bled by their holy hands, and celibacy, for ever, in the eye of the vulgar, a proof of separation from the world and a sacrifice to heaven--these were the things that arrested the attention of the barbarians of Europe, and led them on to civilization. In our own material age, the advocates of the monastery have plaintively asked, Where now shall we find an asylum for the sinner who is sick of the world--for the man of contemplation in his old age, or for the statesman who is tired of affairs? It was through the leisure procured by their wealth that the monasteries produced so many cultivators of letters, and transmitted to us the literary relics of the old times. It was a fortunate day when the monk turned from the weaving of mats to the copying of ma.n.u.scripts--a fortunate day when he began to compose those n.o.ble hymns and strains of music which will live for ever. From the "Dies Irae" there rings forth grand poetry even in monkish Latin. The perpetual movements of the monastic orders gave life to the Church. The Protestant admits that to a resolute monk the Reformation was due.

[Sidenote: Their materialization of religion.]

With these pre-eminent merits, the monastic inst.i.tution had its evils.

Through it was spread that dreadful materialization of religion which, for so many ages, debased sacred things; through it that worse than pagan apotheosis, which led to the adoration--for such it really was--of dead men; through it were sustained relics and lying miracles, a belief in falsehoods so prodigious as to disgrace the common sense of man. The apostles and martyrs of old were forgotten; nay, even the worship of G.o.d was forsaken for shrines that could cure all diseases, and relics that could raise the dead. Through it was developed that intense selfishness which hesitated at no sacrifice either of the present or the future, so far as this life is concerned, in order to insure personal happiness in the next--a selfishness which, in the delusion of the times, pa.s.sed under the name of piety; and the degree of abas.e.m.e.nt from the dignity of a man was made the measure of the merit of a monk.

END OF VOL. I.