There, at the foot of Moscius, did these brethren and their founder live and work. But on the top of the mountain was another retreat, known as Castellense, for those monks who—divina gratia suffragante—desired a severer discipline, and left the coenobitic house to become anchorites. Did these virtuous brothers continue their literary labours? One hopes so, and one is glad that Cassiodorus himself seems to have ended his life down in the valley by the Pellena.
A third class of monks finds mention, those in whom "Frigidus obstiterit circum praecordia sanguis," quotes the founder. In other words, the hopelessly stupid. For these there was labour in the garden, and to console them Cassiodorus recites from a Psalm: "Thou shalt eat the labour of thy hands; happy shalt thou be, and it shall be well with thee." A smile is on the countenance of the humane brother. He did his utmost, indeed, for the comfort, as well as the spiritual welfare, of his community. Baths were built "for the sick" (heathendom had been cleaner, but we must not repine); for the suffering, too, and for pilgrims, exceptional food was provided—young pigeons, delicate fish, fruit, honey; a new kind of lamp was invented, to burn for long hours without attention; dials and clepsydras marked the progress of day and night.
Among the monastic duties is that of giving instruction to the peasantry round about. They are not to be oppressed, these humble tillers of the soil, for is it not written that "My yoke is easy, and my burden light"? But one must insist that they come frequently to religious service, and that they do not lucos colere—worship in groves—which shows that a heathen mind still lingered among the people, and that they reverenced the old deities. Benedict, the contemporary of Cassiodorus (we have no authority for supposing that they knew each other), when he first ascended the mount above Casinum, found a temple of Apollo, with the statue of the god receiving daily homage. Archaeologists have tried to determine at what date the old religion became extinct in Italy. Their research leads them well into the Middle Ages, but, undoubtedly, even then they pause too soon.
Legend says that Cassiodorus attained the age of nearly a hundred years. We may be sure that to the end he lived busily, for of idleness he speaks with abhorrence as the root of evil. Doubtless he was always a copious talker, and to many a pilgrim he must have gossiped delightfully, alternating mundane memories with counsel good for the soul. Only one of his monastic brethren is known to us as a man of any distinction: this was Dionysius Exiguus, or the Little, by birth a Scythian, a man of much learning. He compiled the first history of the Councils, and, a matter more important, originated the computation of the Christian Era; for up to this time men had dated in the old way, by shadowy consulships and confusing Indictions. There is happy probability that Cassiodorus lived out his life in peace; but the monastery did not long exist; like that of Benedict on Monte Cassino, it seems to have been destroyed by the Lombards, savages and Arians. No trace of it remains. But high up on the mountain is a church known as S. Maria de Vetere, a name indicating an ancient foundation, which perhaps was no other than the anchorite house of Castellense.
CHAPTER XVII
THE GROTTA
About a mile beyond Squillace the line passes by a tunnel through the promontory of Mons Moscius. At this point on the face of the sea-cliff I was told that I should discover a grotta, one of the caverns which some think are indicated by Cassiodorus when he speaks of his fish-preserves. Arrived near the mouth of the tunnel I found a signal-box, where several railway men were grouped in talk; to them I addressed myself, and all immediately turned to offer me guidance. We had to clamber down a rocky descent, and skirt the waves for a few yards; when my cluster of companions had sufficiently shown their good-will, all turned back but one, who made a point of giving me safe conduct into the cave itself. He was a bronzed, bright-eyed, happy-looking fellow of middle age, his humorous intelligence appearing in a flow of gossip about things local. We entered a narrow opening, some twelve feet high, which ran perhaps twenty yards into the cliff. Lenormant supposes that this was a quarry made by the original Greek colonists. If Cassiodorus used it for the purpose mentioned, the cave must have been in direct communication either with the sea or the river; at present, many yards of sloping shingle divide it from the line of surf, and the river flows far away. Movement of the shore there has of course been, and the Pellena may have considerably changed the direction of its outflow; our author's description being but vague, one can only muse on probabilities and likelihoods.
Whilst we talked, the entrance to the cave was shadowed, and there entered one of the men who had turned back half-way; his face betrayed the curiosity which had after all prevailed to bring him hither. Shouting merrily, my companion hailed him as "Brigadiere." The two friends contrasted very amusingly; for the brigadiere was a mild, timid, simple creature, who spoke with diffidence; he kept his foolishly good-natured eyes fixed upon me, a gaze of wonder. After listening to all that my guide had to say—it was nothing to the point, dealing chiefly with questions of railway engineering—I had just begun to explain my interest in the locality, and I mentioned the name of Cassiodorus. As it passed my lips the jovial fellow burst into a roar of laughter. "Cassiodorio! Ha, ha! Cassiodorio! Ha, ha, ha!" I asked him what he meant, and found that he was merely delighted to hear a stranger unexpectedly utter a name in familiar local use. He ran out from the cave, and pointed up the valley; yonder was a fountain which bore the name "Fontana di Cassiodorio." (From my authors I knew of this; it may or may not have genuine historic interest.) Thereupon, I tried to discover whether any traditions hung to the name, but these informants had only a vague idea that Cassiodorus was a man of times long gone by. How, they questioned in turn, did I know anything about him? Why, from books, I replied; among them books which the ancient himself had written more than a thousand years ago. This was too much for the brigadiere; it moved him to stammered astonishment. Did I mean to say that books written more than a thousand years ago still existed? The jovial friend, good-naturedly scornful, cried out that of course they did, and added with triumphant air that they were not in the language of to-day but in latino, latino! All this came as a revelation to the other, who stared and marvelled, never taking his eyes from my face. At length he burst out with an emphatic question; these same books, were they large? Why yes, I answered, some of them. Were they—were they as large as a missal? A shout of jolly laughter interrupted us. It seemed to me that my erudite companion was in the habit of getting fun of out his friend the brigadiere, but so kindly did he look and speak, that it must have been difficult for the simpleton ever to take offence.
Meanwhile the sullen sky had grown blacker, and rain was descending heavily. In any case, I should barely have had time to go further, and had to be content with a description from my companions of a larger cave some distance beyond this, which is known as the Grotta of San Gregorio—with reference, no doubt, to S. Gregory the Thaumaturgist; to him was dedicated a Greek monastery, built on the ruined site of Vivariense. After the Byzantine conquest of the sixth century, Magna Graecia once more justified its ancient name; the civilization of this region became purely Greek; but for the Lombards and ecclesiastical Rome, perhaps no Latin Italy would have survived. Greek monks, who through the darkest age were skilful copyists, continued in Calabria the memorable work of Cassiodorus. The ninth century saw Saracen invasion, and then it was, no doubt, that the second religious house under Mons Moscius perished from its place.