CHARITY (GIOTTO)
FORTITUDE (GIOTTO)
HOPE (GIOTTO)
Shortly after the beginning of the Thirteenth Century two very intelligent men, whose friends honored them very much for the saintliness of their lives—meaning by saintliness not only their piety but their thoughtfulness for others before themselves—had a dream in which they saw poor captives held in slavery and asking for some one out of Christian charity to come and ransom them. One of these men was John of Matha, a distinguished teacher of Theology at the University of Paris. The other was Felix of Valois, more distinguished for his piety than his learning, but by no means an ignorant man. On the same night, though living at a distance from one another, they had this identical dream. Having told it next day to some friends, it happened that after a time it came to their mutual knowledge that the other had had a similar vision. The circumstance seemed so striking to them that they applied to the Pope for an interpretation of it. The Pope, who was Innocent III., the founder of city hospitals, saw in it a magnificent opportunity for the foundation of another great Christian charity.
Accordingly in interpreting it, he directed their thoughts toward the redemption of Christian captives taken by the Saracens. He has as a consequence been regarded as the founder of the order of Trinitarians (A. D. 1198), and did, in [{348}] fact, draft its Rule. It was called, from its object, Ordo de Redemptione Captivorum, (Order for the Redemption of Captives), but its members were more generally known as Trinitarians. They wore a white habit, having a red and blue cross on the breast. They were well received in France, where they had originated, were the recipients of large sums of money to be devoted to the objects of the order, and had large accessions to their number, among whom were many distinguished by ability and profound learning.
In the year 1200 the first company of ransomed captives arrived from Morocco, and one may easily imagine their joy on again regaining their freedom and beholding once more their friends and native land.
The members of this order were sometimes called Mathurins, from the title of the first church occupied by them in Paris. They spread rapidly in Southern France, through Spain, Italy, England, Saxony, and Hungary, and foundations of a similar kind were also opened for women. Cerfroid, in the diocese of Meaux, where the first house of the order was opened, became the residence of the General (minister generalis). There was a fine field for their labors in Spain, where the Moors were constantly at war with the Christians. The self-sacrificing spirit of these religious, which led them to incur almost any dangers in the accomplishment of their purpose, was only equaled by their zeal in arousing interest for the poor captives. They became the accredited agents for the ransoming of prisoners, and also for their exchange and even the Mahometans learned to trust and eventually to reverence them. When they could not ransom at once they thus succeeded in ameliorating the conditions in which slave prisoners were kept, and proved a great source of consolation to them.
Another order, having the same object in view but differing somewhat in its constitution, was founded in 1218, by Peter of Nolasco, a distinguished Frenchman, and Raymond of Pennafort the famous authority on canon law. In this, too, medieval supernaturalism evolved the usual practical results. In consequence of a vision, the order was placed under the special protection of the Blessed Virgin, and called the Order of the Blessed Virgin of Mercy (Ordo. B. Mariae de Mercede). Its [{349}] members bound themselves by vow to give their fortunes and to serve as soldiers in the cause. Their devotion was so ardent that for the accomplishment of their purpose they vowed if necessary to make a sacrifice of their very persons, as Peter actually did in Africa, for the redemption of Christian captives. Hence their members were divided into Knights who wore a white uniform, and Brothers, who took orders and provided for the spiritual wants of the community. Gregory IX., admiring the heroic devotion of these intrepid men, approved the order. Many thousands of captive Christians who would otherwise have dragged out a miserable existence as slaves among the Mahometans of North Africa, were thus rescued and restored to their families and a life of freedom and happiness in Europe. This was a fine practical example of Abolitionism worthy of study and admiration.
HOSPITAL INTERIOR