Extracts can give no idea of Bernard’s literary powers, any more than a small volume could tell the story of that life which, so to speak, was magna pars of all contemporary history. But since he was one of the best of Latin letter-writers, one should not omit an example of his varied epistolary style, which can be known in its compass only from a large reading of his letters. The following is a short letter, written to win back to the cloister a delicately nurtured youth whose parents had lured him out into the world.
“Doleo super te, fili mi Gaufride, doleo super te. Et merito. Quis enim non doleat florem juventutis tuae, quem laetantibus angelis Deo illibatum obtuleras in odorem suavitatis, nunc a daemonibus conculcari, vitiorum spurcitiis, et saeculi sordibus inquinari? Quomodo qui vocatus eras a Deo, revocantem diabolum sequeris, et quem Christus trahere coeperat post se, repente pedem ab ipso introitu gloriae retraxisti? In te experior nunc veritatem sermonis Domini, quem dixit: Inimici hominis, domestici ejus (Matt. x. 36). Amici tui et proximi tui adversum te appropinquaverunt, et steterunt. Revocaverunt te in fauces leonis, et in portis mortis iterum collocaverunt te. Collocaverunt te in obscuris, sicut mortuos saeculi: et jam parum est ut descendas in ventrem inferi; jam te deglutire festinat, ac rugientibus praeparatis ad escam tradere devorandum.
“Revertere, quaeso, revertere, priusquam te absorbeat profundum, et urgeat super te puteus os suum; priusquam demergaris, unde ulterius non emergas; priusquam ligatis manibus et pedibus projiciaris in tenebras exteriores, ubi est fletus et stridor dentium; priusquam detrudaris in locum tenebrosum, et opertum mortis caligine. Erubescis forte redire, quia ad horam cessisti. Erubesce fugam, et non post fugam reverti in proelium, et rursum pugnare. Necdum finis pugnae, necdum ab invicem dimicantes acies discesserunt: adhuc victoria prae manibus est. Si vis, nolumus vincere sine te, nec tuam tibi invidemus gloriae portionem. Laeti occuremus tibi, laetis te recipiemus amplexibus, dicemusque: Epulari et gaudere oportet, quia hic filius noster mortuus fuerat, et revixit; perierat, et inventus est” (Luc. xv. 32).[257]
The argument of this letter is, from the standpoint of Bernard’s time, as resistless as the style. Did it win back the little monk? Many wonderful examples of loving expression could be drawn from Bernard’s letters;[258] but instead an instance may be given of his none too subtle way of uttering his hate: “Arnaldus de Brixia, cujus conversatio mel et doctrina venenum, cui caput columbae, cauda scorpionis est, quem Brixia evomuit, Roma exhorruit, Francia repulit, Germania abominatur, Italia non vult recipere, fertur esse vobiscum.”[259] And then he proceeds to warn his correspondent of the danger of intercourse with this arch-enemy of the Church.
Considering that Latin was a tongue which youths learned at school rather than at their mothers’ knees, such writing as Bernard’s is a triumphant recasting of an ancient language. One notices in him, as generally with mediaeval religious writers, the influence of the Vulgate, which was mainly in the language of St. Jerome—of Jerome when not writing as a literary virtuoso, but as a scholar occupied with rendering the meaning, and willing to accept such linguistic innovations as served his purpose.[260] But beyond this influence, one sees how masterful is Bernard’s diction, quite freed from observance of classical principles, quite of the writer and his time, adapting itself with ease and power to the topic and character of the composition, and always expressive of the personality of the mighty saint.
Hildebert of Le Mans was a few years older than St. Bernard. As an example of his prose a letter may be cited, of which the translation has been given. It was written in 1128, when he was Archbishop of Tours, in protest against the encroachments of the royal power of the French king, Louis the Fat, upon the rights of the Archiepiscopacy of Tours in the matter of ecclesiastical appointments within that diocese:
“In adversis nonnullum solatium est, tempora sperare laetiora. Diutius spes haec mihi blandita est, et velut agricolam messis in herba, sic animum meum prosperitatis expectatio confortavit. Caeterum jam nihil est quo serenitatem nimbosi temporis exspectem, nihil est quo navis, in cujus puppi sedeo, crebris agitata turbinibus, portum quietis attingat.
“Silent amici, silent sacerdotes Jesu Christi. Denique silent et illi quorum suffragio credidi regem mecum in gratiam rediturum. Credidi quidem, sed super dolorem vulnerum meorum rex, illis silentibus, adjecit. Eorum tamen erat gravamini ecclesiae canonicis obviare institutis. Eorum erat, si res postulasset, opponere murum pro domo Israel. Verum apud serenissimum regem opus est exhortatione potius quam increpatione, consilio quam praecepto, doctrina quam virga. His ille conveniendus fuit, his reverenter instruendus, ne sagittas suas in sene compleret sacerdote, ne sanctiones canonicas evacuaret, ne persequeretur cineres Ecclesiae jam sepultae, cineres in quibus ego panem doloris manduco, in quibus bibo calicem luctus, de quibus eripi et evadere, de morte ad vitam transire est.
“Inter has tamen angustias, nunquam de me sic ira triumphavit, ut aliquem super Christo Domini clamorem deponere vellem, seu pacem ipsius in manu forti et brachio Ecclesiae adipisci. Suspecta est pax ad quam, non amore sed vi, sublimes veniunt potestates. Ea facile rescindetur, et fiunt aliquando novissima pejora prioribus. Alia est via qua compendiosius ad eam Christo perducente pertingam. Jactabo cogitatum meum in Domino, et ipse dabit mihi petitionem cordis mei. Recordatus est Dominus Joseph, cujus pincerna Pharaonis oblitus, dum prospera succederent, interveniendi pro eo curam abjecit.... Fortassis recordabitur et mei, atque in desiderato littore navem sistet fluctuantem. Ipse enim est qui respicit in orationem humilium, et non spernit preces eorum. Ipse est in cujus manu corda regum cerea sunt. Si invenero gratiam in oculis ejus, gratiam regis vel facile consequar, vel utiliter amittam. Siquidem offendere hominem proper Deum lucrari est gratiam Dei.”[261]
John of Salisbury (1110-1180), much younger than Hildebert and a little younger than Bernard, seems to have been the best scholar of his time. With the Classics he is as one in the company of friends; he cites them as readily as Scripture; their sententiae have become part of his views of life. John was an eager humanist, who followed his studies to whatever town and to the feet of whatsoever teacher they might lead him. So he listened to Abaelard and many others. His writing is always lively and often forcible, especially when vituperating the set who despised classic reading. His most vivacious work, the Metalogicus, was directed against their unnamed prophet, whom he dubs “Cornificus.”[262] Its opening passage is of interest as John’s exordium, and because a somewhat consciously intending stylist like our John is likely to exhibit his utmost virtuosity in the opening sentences of an important work: