The Roman and the Teuton / A Series of Lectures delivered before the University of Cambridge

by Charles Kingsley

Aidan has his myths likewise. They tell of him how he stilled the sea-waves with holy oil; how he turned back on Penda and his Saxons the flames with which the heathen king was trying to burn down Bamborough walls. But they tell, too (and Bede had heard it from those who had known Aidan in the flesh) of ‘his love of peace and charity, his purity and humility, his mind superior to avarice or pride, his authority, becoming a minister of Christ, in reproving the haughty and powerful, and his tenderness in relieving the afflicted, and defending the poor.’ Who, save one who rejoiceth in evil, instead of rejoicing in the truth, will care to fix his eyes for a moment upon the fairy tales which surround such a story, as long as there shines out from among them clear and pure, in spite of all doctrinal errors, the grace of God, the likeness of Jesus Christ our Lord?

Let us look next at the priest as Tribune of the people, supported usually by the invisible, but most potent presence of the saint, whose relics he kept. One may see that side of his power in Raphael’s immortal design of Attila’s meeting with the Pope at the gates of Rome, and recoiling as he sees St. Peter and St. Paul floating terrible and threatening above the Holy City. Is it a myth, a falsehood? Not altogether. Such a man as Attila probably would have seen them, with his strong savage imagination, as incapable as that of a child from distinguishing between dreams and facts, between the subjective and the objective world. And it was on the whole well for him and for mankind, that he should think that he saw them, and tremble before the spiritual and the invisible; confessing a higher law than that of his own ambition and self-will; a higher power than that of his brute Tartar hordes.

Raphael’s design is but a famous instance of an influence which wrought through the length and breadth of the down-trodden and dying Roman Empire, through the four fearful centuries which followed the battle of Adrianople. The wild licence, the boyish audacity, of the invading Teutons was never really checked, save by the priest and the monk who worshipped over the bones of some old saint or martyr, whose name the Teutons had never heard.

Then, as the wild King, Earl, or Comes, with his wild reiters at his heels, galloped through the land, fighting indiscriminately his Roman enemies, and his Teutonic rivals—harrying, slaughtering, burning by field and wild—he was aware at last of something which made him pause. Some little walled town, built on the ruins of a great Roman city, with its Byzantine minster towering over the thatched roofs, sheltering them as the oak shelters the last night’s fungus at its base. More than once in the last century or two, has that same town been sacked. More than once has the surviving priest crawled out of his hiding-place when the sound of war was past, called the surviving poor around him, dug the dead out of the burning ruins for Christian burial, built up a few sheds, fed a few widows and orphans, organized some form of orderly life out of the chaos of blood and ashes, in the name of God and St. Quemdeusvult whose bones he guards; and so he has established a temporary theocracy, and become a sort of tribune of the people, magistrate and father—the only one they have. And now he will try the might of St. Quemdeusvult against the wild king, and see if he can save the town from being sacked once more. So out he comes—a bishop perhaps, with priests, monks, crucifixes, banners, litanies. The wild king must come no further. That land belongs to no mortal man, but to St. Quemdeusvult, martyred here by the heathen five hundred years ago. Some old Kaiser of Rome, or it may be some former Gothic king, gave that place to the saint for ever, and the saint will avenge his rights. He is very merciful to those who duly honour him: but very terrible in his wrath if he be aroused. Has not the king heard how the Count of such a place, only forty years before, would have carried off a maiden from St. Quemdeusvult’s town; and when the bishop withstood him, he answered that he cared no more for the relics of the saint than for the relics of a dead ass, and so took the maiden and went? But within a year and a day, he fell down dead in his drink, and when they came to lay out the corpse, behold the devils had carried it away, and put a dead ass in its place.

All which the bishop would fully believe. Why not? He had no physical science to tell him that it was impossible. Morally, it was in his eyes just, and therefore probable; while as for testimony, men were content with very little in those days, simply because they could get very little. News progressed slowly in countries desolate and roadless, and grew as it passed from mouth to mouth, as it did in the Highlands a century ago, as it did but lately in the Indian Mutiny; till after a fact had taken ten years in crossing a few mountains and forests, it had assumed proportions utterly fantastic and gigantic.

So the wild king and his wild knights pause. They can face flesh and blood: but who can face the quite infinite terrors of an unseen world? They are men of blood too, men of evil lives; and conscience makes them cowards. They begin to think that they have gone too far. Could they see the saint, and make it up with him somewhat?

No. The saint they cannot see. To open his shrine would be to commit the sin of Uzzah. Palsy and blindness would be the least that would follow. But the dome under which he lies all men may see; and perhaps the saint may listen, if they speak him fair.

They feel more and more uncomfortable. This saint, in heaven at God’s right hand, and yet there in the dom-church—is clearly a mysterious, ubiquitous person, who may take them in the rear very unexpectedly. And his priests, with their book-learning, and their sciences, and their strange dresses and chants—who knows what secret powers, magical or other, they may not possess?

They bluster at first: being (as I have said) much of the temper and habits, for good and evil, of English navvies. But they grow more and more uneasy, full of childish curiosity, and undefined dread. So into the town they go, on promise (which they will honourably keep, being German men) of doing no harm to the plebs, the half Roman artisans and burghers who are keeping themselves alive here—the last dying remnants of the civilization, and luxury, and cruelty, and wickedness, of a great Roman colonial city; and they stare at arts and handicrafts new to them; and are hospitably fed by bishops and priests; and then they go, trembling and awkward, into the great dom-church; and gaze wondering at the frescoes, and the carvings of the arcades—marbles from Italy, porphyries from Egypt, all patched together out of the ruins of Roman baths, and temples, and theatres; and at last they arrive at the saint’s shrine itself—some marble sarcophagus, most probably covered with vine and ivy leaves, with nymphs and satyrs, long since consecrated with holy water to a new and better use. Inside that lies the saint, asleep, yet ever awake. So they had best consider in whose presence they are, and fear God and St. Quemdeusvult, and cast away the seven deadly sins wherewith they are defiled; for the saint is a righteous man, and died for righteousness’ sake; and those who rob the orphan and the widow, and put the fatherless to death, them he cannot abide; and them he will watch like an eagle of the sky, and track like a wolf of the wood, fill he punishes them with a great destruction. In short, the bishop preaches to the king and his men a right noble and valiant sermon, calling things by their true names without fear or favour, and assuming, on the mere strength of being in the right, a tone of calm superiority which makes the strong armed men blush and tremble before the weak and helpless one.

Yes. Spirit is stronger than flesh. ‘Meekly bend thy neck, Sicamber!’ said St. Remigius to the great conquering King Clovis, when he stept into the baptismal font—(not ‘Most Gracious Majesty,’ or ‘Illustrious Cæsar,’ or ‘by the grace of God Lord of the Franks,’ but Sicamber, as a missionary might now say Maori, or Caffre,—and yet St. Remigius’s life was in Clovis’s hand then and always),—‘Burn what thou hast adored, and adore what thou hast burned!’ And the terrible Clovis trembled and obeyed.