Imatges de pàgina
PDF
EPUB

A BANQUET IN THE FIFTH CENTURY.

359

the thing possible, what would you gain? Only a diminution of the faculty of devotion. At present man instinctively and spontaneously attaches himself to his country; he could not so attach himself to humanity, without reflection and a virtuous effort. The greater portion of mankind require simple, visible duties, an involuntary affection, and an aim within reach of the smallest minds and shortest arms. The accomplishment of your wish supposes a world of stoic philosophers versed in the most difficult rules of the algebra of duty, and not the ignorant and impulsive crowd which will always constitute the mass. By endeavouring to stretch the feelings of solidarity and devotion too far, you risk their snapping altogether; let them develope themselves in patriotism, and do not place us between an ideality we cannot grasp and our own personality, or we shall be borne away by the latter, and you will lose patriots without making men. The love of country is still the best teacher of hearts, and, above all, preserves on this earth the traditions of courage, patience, and self-devotion.

EMILE SOUVESTRE, "Mémorial de Famille."

A BANQUET IN THE FIFTH CENTURY.

When all were seated, Attila's cup-bearer presented his master with a goblet full of wine, which he drank, saluting his principal guest (Oneegese), who rose at once, took a goblet from the cup-bearer standing behind him, and returned the greeting of the King. It was next the turn of the ambassadors, who acknowledged likewise, goblet in hand, the salute with which the King favoured them. All the other guests were saluted one

after another, according to their rank, and responded in like manner, a cup-bearer standing with a full cup behind each. The salutations being over, stewards entered, carrying large dishes loaded with viands, which they placed upon the tables. On the table of Attila they merely placed some food in wooden dishes, his cup being also of wood, whilst bread and viands of all kinds were served to the guests in silver dishes, and their goblets were of silver or gold.

The first course being over, the cup-bearers returned, and the exchange of salutes was resumed and carried on with the same etiquette through the whole assembly, from the first to the last. The second course, as profuse as the first, and consisting of quite different dishes, was followed by a third libation, in which the guests, already heated, vied with each other in draining their cups.

Towards the evening, the torches having been lit, two poets entered, who chanted before Attila, in the language of the Huns, verses of their own composition, in praise of his warlike virtues and his victories. Their songs excited the audience almost to delirium—eyes flashed fire, faces assumed a terrible expression, tears were shed by many, says Priscus-tears of yearning by the young, tears of regret by the old. These Tyrteans of Hunnia were replaced by a buffoon, whose contortions and fooleries transported the assembly all at once from enthusiasm to an uproarious merriment. During these performances Attila had remained immovable and stern, without allowing a change of countenance, a gesture, or a word, to betray in him the least emotion. Only when the youngest of his sons, named Ernakh, entered and approached him, a flash of tenderness sparkled in his

PETER THE HERMIT.

361

eye; he drew the child nearer to his couch, gently

caressing his cheek.

AMÉDÉE THIERRY,

"Histoire d'Attila et de ses Successeurs."

PETER THE HERMIT.

Peter the Hermit traversed Italy, crossed the Alps, visited all parts of France, and the greater portion of Europe, inflaming all hearts with the same zeal that consumed his own. He travelled mounted on a mule, with a crucifix in his hand, his feet bare, his head uncovered, his body girded with a thick cord, covered with a long frock, and a cloak of the coarsest stuff. The singularity of his garments was a spectacle for the people; whilst the austerity of his manners, his charity, and the moral doctrines that he preached, caused him to be revered as a saint.

He went from city to city, from province to province, working upon the courage of some, and upon the piety of others; sometimes he appeared in the pulpits of the churches, sometimes he preached in the high roads and public places. His eloquence was animated and fiery, and filled with vehement apostrophes which carried away the multitude. He reminded them of the profanation of the holy places, and the blood of the Christians shed in torrents in the streets of Jerusalem. He invoked, by turns, Heaven, the saints, the angels, whom he called upon to bear witness to the truth of what he told them. He apostrophized Mount Sion, the Rock of Calvary, and the Mount of Olives, which he represented as resounding with sobs and groans. When words

failed him to paint the miseries of the faithful, he showed the assembled people the crucifix which he carried with him, sometimes striking his breast and wounding his flesh, sometimes melting into tears.

The people followed the steps of Peter in crowds. The preacher of the holy war was everywhere received as a messenger from God. They who could touch his garments esteemed themselves happy, and hair torn from the mule he rode was preserved as a holy relic. At his voice, differences in families were reconciled, the poor were succoured, and debauchery blushed at its excesses; nothing was talked of but the virtues of the eloquent cenobite; his austerities and his miracles were described, and his discourses were repeated to those who had not heard them, nor had been edified by his presence.

He often met, in his journeys, with Christians from the East, who had been banished from their country, and wandered about Europe subsisting on charity. Peter the Hermit presented them to the people as living evidences of the barbarity of the infidels; and pointing to the rags with which they were clothed, he burst into torrents of invective against their oppressors and persecutors. At that sight the faithful felt by turns the most lively emotions of pity, and the fury of vengeance ; all deploring in their hearts the miseries and disgrace of Jerusalem. The people raised their voices towards heaven to entreat God to deign to cast a look of pity upon His beloved city: some offered their riches, others their prayers,—all promised to lay down their lives for the deliverance of the holy places.

MICHAUD, "Histoire des Croisades."

AMERICAN SPIRIT OF ENTERPRISE.

363

AMERICAN SPIRIT OF ENTERPRISE.

It is strange to see with what feverish ardour the Americans pursue their material welfare, and how they appear constantly tormented by a vague dread lest they should not have chosen the shortest path which may lead to it. A native of the United States clings to this world's goods as if he were certain never to die, and is so hasty in grasping at all within his reach, that one would suppose he was constantly afraid of not living long enough to enjoy them. He clutches everything, but he holds nothing fast, and soon loosens his grasp to pursue fresh gratifications. . . .

At first sight there is something surprising in this strange unrest of so many happy men, uneasy in the midst of abundance. The spectacle is, however, as old as the world; the novelty is to see a whole people furnish an example of it. . . .

When all the privileges of birth and fortune are abolished, when all professions are accessible to all, and a man's own energies may place him at the top of any one of them, an easy and unbounded career seems open to his ambition, and he will readily persuade himself that he is born to no common destiny. But this is an erroneous notion, which is corrected by daily experience. The same equality which allows every citizen to conceive these lofty hopes, renders all the citizens individually feeble. It circumscribes their powers on every side, while it gives freer scope to their desires. Not only are they restrained by their own weakness, but they are met at every step by immense obstacles, which they had not at first perceived. They have

« AnteriorContinua »