Probably the most marvelous thing about the life of St. Thomas is his capacity for work. His written books fill up some twenty folios in their most complete edition. This of itself would seem to be enough to occupy a lifetime without anything more. His written works, however, represent apparently only the products of his hours at leisure. He was only a little more than fifty when he died and he had been a university professor at Cologne, at Bologna, at Paris, at Rome, and at Naples. In spite of the amount of work that he was thus asked to do, his order, the Dominican, constantly called on him to busy himself with certain of its internal affairs. On one occasion at least he visited England in order to attend a Dominican Chapter at Oxford, and the better part of several years at Paris was occupied with his labors to secure for his brethren a proper place in the university, so that they might act as teachers and yet have suitable opportunities for the education and the discipline of the members of the Order.

Verily it would seem as though his days must have been at least twice as long as those of the ordinary scholar and student to accomplish so much; yet he is only a type of the monks of the Middle Ages, of whom so many people seem to think that their princ.i.p.al traits were to be fat and lazy. Thomas was fat, as we know from the picture of him which shows him before a desk from which a special segment has been removed to accommodate more conveniently a rather abnormal abdominal development, but as to laziness, surely the last thing that would occur to anyone who knows anything about him, would be to accuse him of it. Clearly those who accept the ancient notion of monkish laziness will never understand the Middle Ages. The great educational progress of the Thirteenth Century was due almost entirely to monks.

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There is another extremely interesting side to the intellectual character of Thomas Aquinas which is usually not realized by the ordinary student of philosophy and theology, and still less perhaps by those who are interested in him from an educational standpoint. This is his poetical faculty. For Thomas as for many of the great intellectual geniuses of the modern time, the sacrament of the Holy Eucharist was one of the most wondrously satisfying devotional mysteries of Christianity and the subject of special devotion. In our own time the great Cardinal Newman manifested this same att.i.tude of mind. Thomas because of his well-known devotion to the Blessed Sacrament, was asked by the Pope to write the office for the then recently established feast of Corpus Christi. There are always certain hymns incorporated in the offices of the different Feast days. It might ordinarily have been expected that a scholar like Aquinas would write the prose portions of the office, leaving the hymns for some other hand, or selecting hymns from some older sacred poetry. Thomas, however, wrote both hymns and prose, and, surprising as it may be, his hymns are some of the most beautiful that have ever been composed and remain the admiration of posterity.

It must not be forgotten in this regard that Thomas's career occurred during the period when Latin hymn writing was at its apogee. The Dies Irae and the Stabat Mater were both written during the Thirteenth Century, and the most precious Latin hymns of all times were composed during the century and a half from 1150 to 1300. Aquinas's hymns do not fail to challenge comparison even with the greatest of these.

While he had an eminently devotional subject, it must not be forgotten that certain supremely difficult theological problems were involved in the expression of devotion to the Blessed Sacrament. In spite of the difficulties, Thomas succeeded in making not only good theology but great poetry. A portion of one of his hymns, the Tantum Ergo, has been perhaps more used in church services than any other, with the possible exception of the Dies Irae. Another one of his beautiful hymns that especially deserves to be admired, is less well known and so I have ventured to quote three selected stanzas of it, as an ill.u.s.tration {288} of Thomas's command over rhyme and rhythm in the Latin tongue.

[Footnote 24]

Adoro te devote, latens Deitas, Quae sub his figuris vere lat.i.tas.

Tibi se cor meum totum subjicit, Quia te contemplans totum deficit.

Visus, tactus, gustus, in te fallitur, Sed auditu solo tute creditur: Credo quidquid dixit Dei filius Nihil veritatis verbo verius.

And the less musical but wonderfully significative fourth, stanza--

Plagas sicut Thomas non intueor, Deum tamen meum te confiteor, Fac me tibi semper magis credere, In te spem habere, te diligere.

Only the ardent study of many years will give anything like an adequate idea of the great schoolman's universal genius. I am content if I have conveyed a few hints that will help to a beginning of an acquaintance with one of the half dozen supreme minds of our race.

[Footnote 24: The following translation made by Justice O'Hagan renders sense and sound into English as adequately perhaps as is possible:

Hidden G.o.d, devoutly I adore thee, Truly present underneath these veils: All my heart subdues itself before thee.

Since it all before thee faints and fails.

Not to sight, or taste, or touch be credit.

Hearing only do we trust secure; I believe, for G.o.d the Son hath said it-- Word of truth that ever shall endure.

Though I look not on thy wounds with Thomas, Thee, my Lord, and thee, my G.o.d, I call: Make me more and more believe thy promise, Hope in thee, and love thee over all.

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XVIII

ST. LOUIS THE MONARCH.

If large numbers of men are to be ruled by one of their number, as seems more or less inevitable in the ordinary course of things, then, without doubt, the best model of what such a monarch's life should be, is to be found in that of Louis IX., who for nearly half a century was the ruler of France during our period. Of all the rulers of men of whom we have record in history he probably took his duties most seriously, with most regard for others, and least for himself and for his family. There is not a single relation of life in which he is not distinguished and in which his career is not worth studying, as an example of what can be done by a simple, earnest, self-forgetful man, to make life better and happier for all those who come in contact with him.

His relations with his mother are those of an affectionate son in whom indeed, from his easy compliance with her wishes in his younger years one might suspect some weakness, but whose strength of character is displayed at every turn once he himself a.s.sumed the reins of government. After many years of ruling however, when his departure on the Crusade compelled him to be absent from the kingdom it was to her he turned again to act as his representative and the wisdom of the choice no one can question. As a husband Louis' life was a model, and though he could not accomplish the impossible, and was not able to keep the relations of his mother and his wife as cordial as he would have liked them to be, judging from human experience generally it is hard to think this const.i.tutes any serious blot on his fair name. As a father, few men have ever thought less of material advantages for their children, or more of the necessity for having them realize that happiness in life does not consist in the possession of many things, but rather in the accomplishment of duty and in the recognition of the fact that the giving of happiness to others {290} const.i.tutes the best source of felicity for one's self. His letters and instructions to his children, as preserved for us by Joinville and other contemporaries, give us perhaps the most taking picture of the man that we have, and round out a personality, which, while it has in the telling French phrase "the defects of its virtues," is surely one of the most beautiful characters that has ever been seen upon earth, in a man who took an active and extremely important part in the great events of the world of his time.

The salient points of his character are his devotion to the three great needs of humanity as they present themselves in his time. He made it the aim of his life that men should have justice, and education, and when for any misfortune they needed it,--charity; and every portion of his career is taken up with successful achievement in these great departments of social action. It is well known that when he became conscious that the judges sometimes abused their power and gave sentences for partial reasons, the monarch himself took up the onerous duty of hearing appeals and succeeded in making the judges of his kingdom realize, that only the strictest justice would save them from the king's displeasure, and condign punishment. For an unjust judge there was short shrift. The old tree at Versailles, under which he used to hear the causes of the poor who appealed to him, stood for many centuries as a reminder of Louis' precious effort to make the dispensing of justice equal to all men. When the duty of hearing appeals took up too much of his time it was transferred to worthy shoulders, and so the important phase of jurisprudence in France relating to appeals, came to be thoroughly established as a part of the organic law of the kingdom.

{opp290}

[Ill.u.s.tration]

NOTRE DAME (PARIS)

As regards education, too much can not be said of Louis' influence. It is to him more than to anybody else that the University of Paris owes the success it achieved as a great inst.i.tution of learning at the end of the Thirteenth Century. Had the monarch been opposed to the spread of education with any idea that it might possibly undermine his authority, had he even been indifferent to it, Paris would not have come to be the educational center of the world. As it was, Louis not only encouraged it in every way, but also acted as the patron of great {291} subsidiary inst.i.tutions which were to add to its prestige and enhance its facilities. Among the most noteworthy is the Sorbonne. La Sainte Chapelle deserves to be mentioned, however, and the library attached to it, which owed its foundation and development to Louis, were important factors in attracting students to Paris and in furnishing them interestingly suggestive material for thought and the development of taste during their residence there. His patronage of Vincent of Beauvais, the encyclopedist, was but a further manifestation of his interest in everything educational. His benefactions to the Hotel Dieu must be considered rather under the head of charity, and yet they also serve to represent his encouragement of medical education and of the proper care for the poor in educated hands.

Voltaire, to whom Louis' character as a supreme believer in revealed religion must have been so utterly unsympathetic, and whose position as the historical symbol of all that Voltaire most held in antipathy in medievalism, might have been expected to make the French philosopher avoid mention of him since he could not condemn, has been forced into some striking utterances in praise of Louis, one of which we quote:

"Louis IX appeared to be a prince destined to reform Europe, if she could have been reformed, to render France triumphant and civilized, and to be in all things a pattern for men. His piety which was that of an anchorite, did not deprive him of any kingly virtue. A wise economy took nothing from his liberality. A profound policy was combined with strict justice and he is perhaps the only sovereign who is ent.i.tled to this praise; prudent and firm in counsel, intrepid without rashness in his wars, he was as compa.s.sionate as if he had always been unhappy. No man could have carried virtue further."

Guizot, the French statesman and historian, whose unbending Calvinism made the men and inst.i.tutions of the Middle Ages almost incomprehensible to him from their Catholic aspects, has much of good to say of Louis, though there is not wanting rather definite evidence of the reluctance of his admiration:

"The world has seen more profound politicians on the throne, greater generals, men of more mighty and brilliant intellect, princes who have exercised a more powerful influence {292} over later generations and events subsequent to their own times; but it has never seen such a king as this St. Louis, never seen a man possessing sovereign power and yet not contracting the vices and pa.s.sions which attend it, displaying upon the throne in such a high degree every human virtue purified and enn.o.bled by Christian faith.

St. Louis did not give any new or personal impulse to his age; he did not strongly influence the nature or the development of civilization in France; whilst he endeavored to reform the gravest abuses of the feudal system by the introduction of justice and public order, he did not endeavor to abolish it either by the subst.i.tution of a pure monarchy, or by setting cla.s.s against cla.s.s in order to raise the royal authority high above all. He was neither an egotist nor a scheming diplomatist; he was, in all sincerity, in harmony with his age and sympathetic alike with the faith, the inst.i.tutions, the customs, and the tastes of France in the Thirteenth Century. And yet, both in the Thirteenth Century and in later times St. Louis stands apart as a man of profoundly original character, an isolated figure without any peer among his contemporaries or his successors. As far as it was possible in the Middle Ages, he was an ideal man, king, and Christian."

Guizot goes even further than this when he says, "It is reported that in the Seventeenth Century, during the brilliant reign of Louis XIV., Montecuculli, on learning of the death of his ill.u.s.trious rival, Turenne, said to his officers, 'A man has died to-day who did honor to mankind.' St. Louis did honor to France, to royalty, to humanity, and to Christianity. This was the feeling of his contemporaries, and after six centuries it is still confirmed by the judgment of the historian."

Of Louis' wonderful influence for good as a ruler all historians are agreed in talking in the highest terms. His private life however, is even more admirable for our purpose of bringing out the greatness of the Thirteenth Century. Of course many legends and myths have gathered around his name, but still enough remains of absolutely trustworthy tradition and even doc.u.mentary evidence, to make it very clear that he was a man among men, a n.o.bleman of nature's making, who in any position of life would have acquitted himself with a perfection sure to make his life worthy of admiration. One of the most {293} striking traits of his character is his love of justice, his insatiable desire to render to all men what was rightly theirs. A biographer has told the story that gives the most telling proof of this in relating the solicitude with which he tried to right all the wrongs not only of his own reign, but of those of his predecessors, before he set out on the Crusade. He wished to have the absolute satisfaction that he, nor his, owed any man any reparation, as the most precious treasure he could take with him on his perilous expedition. He wished even to undo any wrongs that might have been done in his name though he was entirely unconscious of them.

"As he wished to be in a state of grace at the moment of departure, and to take with him to the Holy Land a quiet conscience by leaving the kingdom in as happy a condition as possible, he resolved to carry out one of the n.o.blest measures ever undertaken by a king. By his order, inquisitors were sent into all the provinces annexed to the royal dominion since the accession of Philip Augustus. All those who had been maltreated or despoiled by the bailiffs, seneschals, provosts, sergeants, and other representatives of the royal authority, came to declare their wrongs to these newly appointed judges, and to demand the reparation which was due to them; the number was great, since for forty years there had been much suffering in the country districts and even in the towns .... The royal officers had too often acted as if they were in a conquered country; they believed themselves to be safe from observation, so that they might do as they pleased. The people had much to endure during these forty years, and it was a n.o.ble idea to make reparation freely and with elaborate care. No prince had been known, of his own accord and at his own cost, to redress the wrongs inflicted on the people during the reigns of his father and grandfather. This made an immense impression, which lasted for centuries. Blanche's son was not merely a good king, he became the unrivalled sovereign, the impeccable judge, the friend and consoler of his subjects."

It is no wonder that so inappeasable a lover of justice should commend that virtue above all others to his son. When we read his letters to that son who was to be his successor, in the light of Louis' own career, we appreciate with what utter {294} sincerity they were written. Louis realized that simple justice between men would undo more of the world's wrongs than most of the vaunted cures for social ills, which are only too often the result of injustice.

"Dear son," he writes in his Instruction, "if you come to reign, do that which befits a king, that is, be so just as to deviate in nothing from justice, whatever may befall you. If a poor man goes to law with one who is rich, support the poor rather than the rich man until you know the truth, and when the truth is known, do that which is just. And if it happen that any man has a dispute with yourself, maintain the cause of your adversary before the council so as not to appear partial to your own cause, until the truth is known. Unless you do this, those who are of the council may fear to speak against you, and this ought not to be... . And if you find that you possess anything unjustly acquired, either in your time or in that of your predecessors, make rest.i.tution at once, however great its value, either in land, money, or any other thing... . If the matter is doubtful and you cannot find out the truth, follow the advice of trusty men, and make such an agreement as may fully deliver your soul and that of your predecessors. If you hear that your predecessors have made rest.i.tution of anything, take great trouble to discover if anything more should be restored, and if you find that this is the case, restore it at once so as to deliver your own soul and that of your predecessors."

"The education of his children, their future position and well-being, engrossed the attention of the King as entirely, and were subjects of as keen an interest, as if he had been a father with no other task than the care of his children. After supper they followed him to his apartment, where he made them sit around him for a time whilst he instructed them in their duty; he then sent them to bed. He would direct their attention particularly to the good and bad actions of Princes. He used to visit them in their own apartment when he had any leisure, inquire as to their progress, and like a second Tobias, give them excellent instruction .... On Maundy Thursday, he and his children used to wash the feet of a dozen poor persons, give them large alms, and afterward wait upon them whilst they dined. The King together with his son-in-law {295} King Thibault, whom he loved and looked upon as his own son, carried the first poor man to the hospital of Compiegne, and his two oldest sons, Louis and Philippe, carried the second. They were accustomed to act with him in all things, showing him great reverence, and he desired that they and Thibault should also obey him implicitly in everything that he commanded."

Anyone who still retains any trace of the old-fashioned notion, which used to be unfortunately a commonplace among English speaking people, that the medieval Monks were unworthy of their great calling, and that the monasteries were the homes of lazy, fat-witted men whose only object in taking up the life was to secure an easy means of livelihood, will be thoroughly undeceived, if he but read with some attention the stories of Louis' relations to the monasteries. In all his journeys he stopped in them, he always asked to see their libraries, he insisted on not being treated better than the community and in every way he tried to show his esteem for them. There is a story which may or may not be true in the "Little Flowers of St.

Francis," which comes from almost a contemporary source, however, that once on his travels he called on Brother Giles, the famous simple-minded companion of St. Francis, of whom so many delightfully humorous stories are told. Brother Giles received his affectionate greeting but said never a word in return. After the first words the King himself said nothing, but both sat and communed in silence for some time, and then the King departed apparently well-pleased with his visit. Needless to say when Brother Giles told the story of the King of France having called on him there was a commotion in the community.

But by this time the King was far distant on his way.

Indeed Louis took so many opportunities to stop in monasteries and follow monastic regulations as to prayer and the taking of meals while there, that he quite disgusted some of the members of his retinue who were most with him. One of the ladies of the court in her impatience at him for this, is once said to have remarked under such indiscreet circ.u.mstances that it was reported to Louis, that she wished they had a man and not a monk for King. Louis is said to have asked her very {296} gently if she would prefer that he spend most of his time in sport and in excesses of various kinds. Even such remarks, however, had no effect in turning him from his purpose to live as simply and as beneficently for others as possible. His genuine appreciation of the monks must be recognized from his wishes with regard to his children.

On the other hand his readiness to secure their happiness as far as possible in the way they wished for themselves shows the tenderness of his fatherly heart. A modern biographer has said of him:--

"He was very anxious that his three children born in the East during the Crusade--Jean Tristan, Pierre, and Blanche--and even his eldest daughter Isabella, should enter the monastic life, which he looked upon as the most likely to insure their salvation; he frequently exhorted them to take this step, writing letters of the greatest tenderness and piety, especially to his daughter Isabella; but, as they did not show any taste for it, he did not attempt to force their inclinations. Thenceforth, he busied himself in making suitable marriages for them, and establishing them according to their rank; at the same time he gave them the most judicious advice as to their conduct and actions in the world upon which they were entering. When he was before Tunis and found that he was sick unto death, he gave the instructions which he had written out in French with his own hand to his eldest son, Philip. They are models of virtue, wisdom and paternal tenderness, worthy of a King and a Christian."

Perhaps the most interesting feature of St. Louis' life was his treatment of the poor. He used literally to recall the fact that they must stand to him in the place of G.o.d. "Whatever you do to the least of these you do even unto me" was a favorite expression frequently in his mouth. He waited on them personally and no matter how revolting their appearance would not be deterred from this personal service. It is easy to understand that his courtiers did not sympathize with this state of mind, though Louis used to encourage them not only by his example but by personal persuasion. Every Holy Thursday he used to wash the feet of twelve poor people at a public ceremonial, in honor of the washing of the feet of the Apostles by Christ.

{opp296} [Ill.u.s.tration]

APOSTLE (LA SAINTE CHAPELLE, PARIS)

It must not be thought moreover, that such a {297} proceeding was perhaps less repugnant to the feelings of the men of that time than they are to the present generation. It might be considered that the general paucity of means for maintaining personal cleanliness in medieval times would make the procedure less disgusting. As a proof of the contrary of this we have the words of Joinville who tells of the following conversation:--

"Many a time," says Joinville, "I have seen him cut their bread for them, and pour out their drink. One day he asked me if I washed the feet of the poor on Maundy Thursday. "Sire," I answered, "What, the feet of those dirty wretches! No indeed, I shall never wash them."

"Truly," replied the King, "you have spoken ill, for you ought not to despise that which G.o.d intended for your instruction. I pray you, therefore, first of all for the love of G.o.d, and then by your love towards me, that you make a habit of washing their feet."