The Shadow of the Cathedral

But nevertheless such follies made them smile with paternal satisfaction.

He thought to be himself among those who fled, as the world seemed to be coming to an end. In certain towns the revolutionary mob had invaded and profaned the churches; as yet they had not murdered any of the ministers of God as in other revolutions, but still the priests were unable to go about the streets in their cassocks for fear of being hooted and insulted. The remembrance of the archbishops of Toledo, those brave ecclesiastical princes, implacable warriors against the infidels, fired his warlike feelings. As yet he had never been away from Toledo, away from the shadow of its Cathedral; Spain seemed to him as vast as all the rest of the world put together, and he began to feel the ardent desire of seeing something new, of seeing closer all the wonderful things he had read about in his books, stirring within him.

One day he kissed his mother's hand, without feeling any very great emotion towards the trembling and nearly blind old woman, for the seminary had for him more tender memories than the house of his fathers, smoked his last cigar with his brothers in the garden without revealing his intentions to them, and that night he fled from Toledo with a scapulary of the Heart of Jesus sewed into his waistcoat, and a beautiful silk scarf in his wallet, one of those worked by white hands in the convents of the city. The son of the bell-ringer went with him. They joined one of the insignificant bands who were devastating Murcia, but they soon went on to Valencia and Catalonia, anxious to perform greater exploits for the cause of God than merely stealing mules and extorting contributions from the rich.

Gabriel felt an intense delight in this wandering life, with its continual alarms owing to the proximity of the troops.

He had been made an officer at once, on account of his education, and because of the letters of recommendation that certain of the prebends of the Metropolitan Church had given him; letters lamenting greatly that a youth of so much theological promise should go and risk his life like a simple sacristan.

Luna enjoyed the free and lawless life of war with the zest of a collegian out of bounds; but he could not hide the feeling of painful disillusion that the sight of those armies of the Faith caused him. He had expected to find something akin to the ancient crusading expeditions: soldiers who fought for an ideal, who bent the knee before beginning the fight, so that God might be on their side, and who at night, after a hard-fought field, slept the pure sleep of an ascetic; instead of which he found an armed mob, mutinous to their leaders, incapable of that fanaticism which rushes blindfold to death, anxious only that the war might last as long as possible, so that they might continue the life of lawless wandering at the expense of the country, which they considered the best life possible; people who at the sight of wine, women or plunder would disband themselves, hungering, turning against their leaders.

It was the ancient life of the horde, surging up through civilisation, the atavic custom of stealing the stranger's bread and women by force of arms, the ancient Celtiberic love of factions and internal strife, that only caught hold of a political pretext in order to revive.

Gabriel, with very rare exceptions, found none in those badly-armed and worse-clothed bands who fought with a fixed idea; they were adventurers who wished for war for the sake of war; visionaries anxious for fortune; country lads from the fields, who in their passive ignorance had joined the factions, just as they would have stayed at home if they had had better counsels; simple souls who firmly believed that in the towns they were burning and destroying God's ministers, and who had thrown themselves into the fray so that society should not lapse into barbarism.

The common danger, the misery of the interminable marches to deceive the enemy, the scarcity suffered in the barren fields and on the rough hilltops on which they took refuge, made them all equals, enthusiasts, sceptics or rustics. They all felt the same desire to compensate themselves for their privations, to appease the ravenous beast they felt inside, awakened and irritated by a life of such sudden changes; as much by the wild abundance and plundering of a sack as by the distress endured in the long marches over interminable plains without ever seeing the slightest sign of life. On entering a town they would shout, "Long live religion," but on the slightest provocation they would do this, that and the other in the name of God and all the saints, not omitting in their filthy oaths to swear by everything most sacred in that same religion.

Gabriel, who soon became accustomed to this wandering life, ceased to feel shocked. The former scruples of the seminarist vanished, smothered under the crust of the fighting man, which became hardened with war.

The romantic figure of Doña Blanca, the king's sister-in-law passed before him, like a person in a novel; in her romantic energy this princess wished to emulate the deeds of the heroines of La Vendeé, and mounted on a small white horse, her pistol in her belt, and the white scarf tied over her floating tresses, she put herself at the head of these armed bands, who revived in the centre of the Peninsula the strife of almost prehistoric times. The flutter of the dark riding-habit of this heroine served as a standard to the battalions of Zouaves, to the troop of French, German, and Italian adventurers, the scum of all the wars on the globe, who found it pleasanter to follow a woman anxious for fame than to enlist themselves into the foreign legion of Algeria.

The assault of Cuenca, the sole victory of the campaign, made a deep impression on Gabriel's memory; the troops of men wearing the scarf, after they had knocked down the ramparts as weak as mud walls, rushed like overflowing streams through the streets. The firing from the windows could not stop them; they rushed in pale, with discoloured lips and eyes brilliant with homicidal mania, the danger overcome, and the knowledge that they were at length masters of the place drove them mad; the doors of the houses fell under their blows, terrified men rushed out to be pierced with bayonets in the streets, and in the houses you could see women struggling in the arms of the assailants, striking them in the face with one hand, while with the other they struggled to retain their clothes.

Gabriel saw how the roughest of the mountaineers destroyed in the Institute all the apparatus of the Cabinet of Physical Science, breaking it in pieces. They were furious with these inventions of the evil one, with which they thought the unbelievers communicated with the Government of Madrid, and they smashed on the ground with the butt ends of their muskets, and trampled with their feet, all the gilt wheels of the apparatus, and all the discs and batteries of electricity.

The seminarist was delighted at all this destruction; he also hated, but it was with a calm, reflective hate bred in the seminary, all positive and material sciences, for the sum total of his reasoning was that they came perilously near to the negation of God; those sons of the mountains in their blessed ignorance, had without knowing it done a great deed. Ah! if only the whole nation would imitate them! In former times there were none of these ridiculous inventions of science, and Spain was far happier. To live a holy life, the learning of the priests and the ignorance of the people was sufficient, for both together produced a blessed tranquillity; what did they want more? For so the country had existed for centuries, all through the most glorious period of its existence.

The war came to an end, the closely pursued rebels passed through the centre of Catalonia and were finally driven over the frontier, where they were compelled to give up their arms to the French custom-house officers. Many availed themselves of the amnesty, anxious to return to their own homes. Mariano, the bell-ringer, was one of these. He did not wish to live in a foreign land; besides, during his absence his father had died, and it was extremely probable that he might succeed to the charge of the Cathedral tower if he laid due stress on the merits of his family, his three years' campaigning for the sake of religion, and a wound he had received in his leg; he would really be able to compare himself with the martyrs for Christianity.

Gabriel preferred emigration. "He was an officer and therefore could not take the oath of allegiance to a usurping dynasty." This declaration he made with all the pride learnt in this caricature of an army, which emphasised all the ceremonies of ancient warfare, and who, ragged and shoeless as they were, with their swords by their sides, never failed to transmit orders to each other as "high-born officer." But the real reason which prevented Luna from returning to Toledo was that he wished to follow the course of events, to see new countries and different customs. To return to the Cathedral would mean to remain there for ever, to renounce everything in life, and he, who during the war had tasted of worldly delights, had no desire to turn his back on them quite so soon; also he was not yet of age, so he had plenty of time before him in which to finish his studies; the priesthood was a sure retreat, but one to which he was in no hurry to return just at present; besides, his mother was dead, and his brother's letters told him of no alteration in the sleepy life of the upper cloister, beyond that the gardener was married and that the "Wooden Staff" was courting a girl in the Claverias, it being against all the good traditions of these people to ally themselves with anyone outside the Cathedral.

Luna lived for more than a year in the emigrants' cantonments; his classical education and the sympathy aroused by his youth smoothed his path to a certain extent; he talked Latin with the French abbés, who were delighted to hear about the war from the young theologian, and at the same time they taught him the language of the country. These friends procured for him Spanish lessons among the upper middle classes who were friendly to the Church. In these days of penury he was saved by his friendship with an old legitimist Countess, who invited him to spend several days in her country house, introducing the warlike seminarist to all the grave and pious friends at her assemblies as though he had been a crusader newly returned from Palestine.

Gabriel's great desire was to go to Paris; his life in France had radically changed his ideas, he really felt as though he had fallen into a new planet. Accustomed to the monotonous life in the seminary, and to the nomadic existence during that mountainous and inglorious war, he was astonished at the material progress, the refinement of civilisation, the culture and the well-being of the people in France. He remembered now with shame his Spanish ignorance, all that Castilian phantasmagoria, fed by lying literature, that had made him believe that Spain was the first country in the world, and its people the noblest and bravest, and that all the other nations were a sort of wretched mob, created by God to be victims of heresy, and to receive overwhelming punishment each time that they ventured to interfere with this privileged country, which, though it eats little and drinks less, has yet produced the holiest saints and the greatest captains of Christendom.

When Gabriel could express himself fluently in French and had contrived to save a few francs for his journey, he went to Paris. A friendly abbé had procured him employment as corrector of proofs in a religious library close to Saint Sulpice. In this priestly quarter of Paris, with its hostels for the clergy and for religious families, as gloomy as convents, with its shops full of pious images, which flood the globe with varnished and smiling saints, was accomplished the great transformation of Gabriel.

This quarter of Saint Sulpice with its streets almost Spanish in their silence and peacefulness, with the sisters in black veils gliding by the walls of the seminary, drawn by the sound of the bells, was for the Spanish seminarist what the road to Damascus had been for the Apostle. The French Catholicism, cultivated, reasoning and respectful to human progress, bewildered Gabriel, whose fierce Spanish bigotry had taught him to despise all profane science. There was only one true learning in the world, and that was theology. The other sciences were only toys, only fit to amuse the eternal infancy of humanity. To know God and to meditate on the greatness of His power, this was the only serious study to which men could devote themselves; machinery, the discoveries of the positive sciences, in fact everything which did not treat of divinity and the future life, was only a bagatelle for the amusement of fools and people of no faith.

The former seminarist, who from his earliest childhood had despised all human progress, was stupefied when he perceived how earnestly all French Catholicism spoke of it. In correcting the proofs of so many religious works he could not but notice the profound respect which this despised science inspired in the good French priests, men of such far superior culture to that of the canons down there. And moreover he noticed a certain humble shrinking in the representatives of religion when they came face to face with science—a desire to please, not to be censorious, to help on with their sympathy any conciliatory solutions, so that dogma should not fall to the ground, finding no place in the rapid march of events that was hurrying humanity into the future with the whirl of its new discoveries. Entire books were written by eminent priests with the view of adjusting and bringing into line the revelations of the holy books and the discoveries of modern science, even at the risk of doing some violence to the former. The ancient and venerable Church that Gabriel had seen in his own country, immovable in its antiquated majesty, unwilling to move a single fold of its mantle for fear of losing some of the dust of ages, was stirring in France, endeavouring to renew itself, throwing on one side the ancient garments of tradition, like old rags that would turn it into ridicule, and stretching out its hands with almost despairing strength to catch hold of the modern achievements of science; the great enemy of yesterday, whose appearance had been ushered in with bonfires and shameful abjurations was triumphant to-day.

What had that fatal apple of Paradise contained, that after six thousand years of malediction that same Church had begun to venerate it, striving to make it forget its ancient persecutions? Why was religion, firm as a rock throughout the centuries, which had defied persecutions, schisms and wars, beginning to dissolve before the discoveries of a few men, and entering into that wild current which sought for the cause and explanation of everything? If it had the secular support of faith, why should it seek the assistance of reason to maintain its traditions and to justify its dogmas?

Gabriel felt the same fever of curiosity which had obliged him as a child to bend his back over the old volumes, bound in parchment, in the library of the seminary; he wished to be acquainted with the mysterious perfume of that hated science which had so disturbed God's priests, and had made them indirectly deny the beliefs of nineteen centuries. He wished to know why the sacred books were being dislocated and tortured in order to explain by geological periods the creation which God had accomplished in six days. What danger did they hope to avoid by making the divinity appear before science in order to explain its acts and fit them into the decisions of the latter? Whence came the instinctive fear of the religious authors of roundly affirming miracles? attempting instead to justify them by intricate and tentative reasonings, without daring to adduce as the decisive proof the incomprehensibility of supernatural prodigies.

For the time being Gabriel abandoned the tranquil atmosphere of the religious library. His reputation as a humanist had reached the ears of an editor living near the Sorbonne, so, without leaving the left bank of the Seine, he moved into the Latin quarter to undertake the correction of proofs in Latin and Greek. He earned in this way twelve francs a day—far more than those canons of Toledo, who formerly had appeared to him as great dukes. He lived in a small inn for students near to the School of Medicine, and his vehement discussions at night with his fellow-lodgers over the smoke of their pipes taught him as much as the books of that hated science. Those students who lent him books, or who told him of those he should search for in his free hours in the library on the hill of Saint Genevieve, laughed like pagans at the exalted ideas of the former seminarist.

For two years young Luna did little else but read; now and again he accompanied his friends in some escapade, throwing himself into the free and joyous life of the Quartier, wearing out the elbows of his sleeves on the tables of the beershops. The Mimi of Murger often passed before him, but less melancholy than the creation of the poet, and the ex-seminarist found his Sunday evening idylls in the woods surrounding Paris. But Gabriel was not of an amorous temperament; curiosity and the thirst for knowledge mastered him, and after these escapades from which he returned fresher, and with his brain keener, he threw himself with greater ardour into his studies.

History, true history, whose cold clearness contrasted so strongly with that intricate morass of miracles in the chronicles that he had read in his childhood, beat down the greater part of his beliefs. Catholicism was no longer for him the only religion, neither could he any longer divide the history of humanity into two periods, that before and that after the appearance in Judea of a handful of obscure men, who, spreading themselves over the world, preached a cosmopolitan morality drawn from the maxims of Orientals, and from the teachings of Greek philosophy.

Religions were for him human inventions, subject to the conditions of existence belonging to all organisms, its generous infancy capable of blind sacrifices, its self-contained and masterful manhood, in which the early sweetness was changed by the authoritative imposition of its power, and its inevitable age, with a long agony, in which the sick man, guessing his speedy end, clings to life with all the energy of desperation.

His faith in Catholicism as the only religion disappeared completely; losing his belief in dogmas he lost also, by inevitable logic, that belief in the monarchy which had driven him to fight in the mountains, and he understood clearly now the history of his country without prejudices of race. The foreign historians showed him the sad fate of Spain, arrested in the most critical period of her development, when she was emerging young and strong during the most fertile period of the Middle Ages, by the fanaticism of priests and inquisitors, and the folly of some of her kings, who, with utterly inadequate means, wished to revive the empire of the Caesars, draining the country for this mad enterprise. Those people who had broken with the Papacy, turning their backs for ever on Rome, were far happier and more prosperous than that Spain, which slept like a beggar at the door of the Church.

Конец ознакомительного фрагмента.

Текст предоставлен ООО «ЛитРес».

Прочитайте эту книгу целиком, купив полную легальную версию на ЛитРес.

Безопасно оплатить книгу можно банковской картой Visa, MasterCard, Maestro, со счета мобильного телефона, с платежного терминала, в салоне МТС или Связной, через PayPal, WebMoney, Яндекс.Деньги, QIWI Кошелек, бонусными картами или другим удобным Вам способом.

1

Of the Tower.

2

Of the Scribes.

3

Pordioseres.

4

Door of the rolls, or loaves.

5

Virgin's blue.

6

Wooden staff.

7

"It will sprout."

8

Canon in charge of the fabric.

9

: A game of drawing lines.

10

Tato—Armadillo.

11

Silenciario—Officer appointed to keep silence.

12

Perrero—Beadle whose special duty it is to chase the dogs out of church.

13

: Muzarabés—Christians living among the Moors and mixing with them; also an ancient form of service still continued in one chapel in Toledo and in one at Salamanca.

14

: Adelantamiento—Advancement.

15

Reloj—Clock.

16

Feria—Of the fair.

17

Los Leones—Lions.

18

Alegria—Joy.

19

The Muzarabé ritual is still sung in Arabic both in Toledo and Salamanca.

20

Provinces of Alava, Guipuscoa, and the lordship of Biscay.