Tuesday, 24 October 2017

"Lord of the World" by Robert Hugh Benson - X (in English)



CHAPTER IV

I
                Oliver Brand, seated in his little private room at Whitehall, was expecting a visitor. It was already close upon ten o'clock, and at half-past he must be in the House. He had hoped that Mr. Francis, whoever he might be, would not detain him long. Even now, every moment was a respite, for the work had become simply prodigious during the last weeks.
                But he was not reprieved for more than a minute, for the last boom from the Victoria Tower had scarcely ceased to throb when the door opened and a clerkly voice uttered the name he was expecting.
                Oliver shot one quick look at the stranger, at his drooping lids and down-turned mouth, summed him up fairly and accurately in the moments during which they seated themselves, and went briskly to business.
                "At twenty-five minutes past, sir, I must leave this room," he said.
"Until then -" he made a little gesture.
                Mr. Francis reassured him.
                "Thank you, Mr. Brand - that is ample time. Then, if you will excuse me -" He groped in his breast-pocket, and drew out a long envelope.
                "I will leave this with you," he said, "when I go. It sets out our desires at length and our names. And this is what I have to say, sir."
                He sat back, crossed his legs, and went on, with a touch of eagerness in his voice.
                "I am a kind of deputation, as you know," he said. "We have something both to ask and to offer. I am chosen because it was my own idea. First, may I ask a question?"
                Oliver bowed.
                "I wish to ask nothing that I ought not. But I believe it is practically certain, is it not? - that Divine Worship is to be restored throughout the kingdom?"
                Oliver smiled.
                "I suppose so," he said. "The bill has been read for the third time, and, as you know, the President is to speak upon it this evening."
                "He will not veto it?"
                "We suppose not. He has assented to it in Germany."
                "Just so," said Mr. Francis. "And if he assents here, I suppose it will become law immediately."
                Oliver leaned over this table, and drew out the green paper that contained the Bill.
                "You have this, of course -" he said. "Well, it becomes law at once; and the first feast will be observed on the first of October. 'Paternity,' is it not? Yes, Paternity."
                "There will be something of a rush then," said the other eagerly. "Why, that is only a week hence."
                "I have not charge of this department," said Oliver, laying back the Bill. "But I understand that the ritual will be that already in use in Germany. There is no reason why we should be peculiar."
                "And the Abbey will be used?"
                "Why, yes."
                "Well, sir," said Mr. Francis, "of course I know the Government Commission has studied it all very closely, and no doubt has its own plans. But it appears to me that they will want all the experience they can get."
                "No doubt."
                "Well, Mr. Brand, the society which I represent consists entirely of men who were once Catholic priests. We number about two hundred in London. I will leave a pamphlet with you, if I may, stating our objects, our constitution, and so on. It seemed to us that here was a matter in which our past experience might be of service to the Government. Catholic ceremonies, as you know, are very intricate, and some of us studied them very deeply in old days. We used to say that Masters of Ceremonies were born, not made, and we have a fair number of those amongst us. But indeed every priest is something of a ceremonialist."
                He paused.
                "Yes, Mr. Francis?"
                "I am sure the Government realises the immense importance of all going smoothly. If Divine Service was at all grotesque or disorderly, it would largely defeat its own object. So I have been deputed to see you, Mr. Brand, and to suggest to you that here is a body of men - reckon it as at least twenty-five - who have had special experience in this kind of thing, and are perfectly ready to put themselves at the disposal of the Government."
                Oliver could not resist a faint flicker of a smile at the corner of his mouth. It was a very grim bit of irony, he thought, but it seemed sensible enough.
                "I quite understand, Mr. Francis. It seems a very reasonable suggestion. But I do not think I am the proper person. Mr. Snowford -"
                "Yes, yes, sir, I know. But your speech the other day inspired us all. You said exactly what was in all our hearts - that the world could not live without worship; and that now that God was found at last -"
                Oliver waved his hand. He hated even a touch of flattery.
                "It is very good of you, Mr. Francis. I will certainly speak to Mr. Snowford. I understand that you offer yourselves as - as Masters of Ceremonies - ?"
                "Yes, sir; and sacristans. I have studied the German ritual very carefully; it is more elaborate than I had thought it. It will need a good deal of adroitness. I imagine that you will want at least a dozen Ceremoniarii in the Abbey; and a dozen more in the vestries will scarcely be too much."
                Oliver nodded abruptly, looking curiously at the eager pathetic face of the man opposite him; yet it had something, too, of that mask-like priestly look that he had seen before in others like him. This was evidently a devotee.
                "You are all Masons, of course?" he said.
                "Why, of course, Mr. Brand."
                "Very good. I will speak to Mr. Snowford to-day if I can catch him."
                He glanced at the clock. There were yet three or four minutes.
                "You have seen the new appointment in Rome, sir," went on Mr. Francis.
                Oliver shook his head. He was not particularly interested in Rome just now.
                "Cardinal Martin is dead - he died on Tuesday - and his place is already filled."
                "Indeed, sir?"
                "Yes - the new man was once a friend of mine - Franklin, his name is - Percy Franklin."
                "Eh?"
                "What is the matter, Mr. Brand? Did you know him?"
                Oliver was eyeing him darkly, a little pale.
                "Yes; I knew him," he said quietly. "At least, I think so."
                "He was at Westminster until a month or two ago."
                "Yes, yes," said Oliver, still looking at him. "And you knew him, Mr. Francis?"
                "I knew him - yes."
                "Ah! - well, I should like to have a talk some day about him."
                He broke off. It yet wanted a minute to his time.
                "And that is all?" he asked.
                "That is all my actual business, sir," answered the other. "But I hope you will allow me to say how much we all appreciate what you have done, Mr. Brand. I do not think it is possible for any, except ourselves, to understand what the loss of worship means to us. It was very strange at first -"
                His voice trembled a little, and he stopped. Oliver felt interested, and checked himself in his movement to rise.
                "Yes, Mr. Francis?"
                The melancholy brown eyes turned on him full.
                "It was an illusion, of course, sir - we know that. But I, at any rate, dare to hope that it was not all wasted - all our aspirations and penitence and praise. We mistook our God, but none the less it reached Him - it found its way to the Spirit of the World. It taught us that the individual was nothing, and that He was all. And now -"
                "Yes, sir," said the other softly. He was really touched.
                The sad brown eyes opened full.
                "And now Mr. Felsenburgh is come." He swallowed in his throat. "Julian Felsenburgh!" There was a world of sudden passion in his gentle voice, and Oliver's own heart responded.
                "I know, sir," he said; "I know all that you mean."
                "Oh! to have a Saviour at last!" cried Francis. "One that can be seen and handled and praised to His Face! It is like a dream - too good to be true!"
                Oliver glanced at the clock, and rose abruptly, holding out his hand.
                "Forgive me, sir. I must not stay. You have touched me very deeply… I will speak to Snowford. Your address is here, I understand?"
                He pointed to the papers.
                "Yes, Mr. Brand. There is one more question."
                "I must not stay, sir," said Oliver, shaking his head.
                "One instant - is it true that this worship will be compulsory?"
                Oliver bowed as he gathered up his papers.

II
                Mabel, seated in the gallery that evening behind the President's chair, had already glanced at her watch half-a-dozen times in the last hour, hoping each time that twenty-one o'clock was nearer than she feared. She knew well enough by now that the President of Europe would not be half-a-minute either before or after his time. His supreme punctuality was famous all over the continent. He had said Twenty-One, so it was to be twenty-one.
                A sharp bell-note impinged from beneath, and in a moment the drawling voice of the speaker stopped. Once more she lifted her wrist, saw that it wanted five minutes of the hour; then she leaned forward from her corner and stared down into the House.
                A great change had passed over it at the metallic noise. All down the long brown seats members were shifting and arranging themselves more decorously, uncrossing their legs, slipping their hats beneath the leather fringes. As she looked, too, she saw the President of the House coming down the three steps from his chair, for Another would need it in a few moments.
                The house was full from end to end; a late comer ran in from the twilight of the south door and looked distractedly about him in the full light before he saw his vacant place. The galleries at the lower end were occupied too, down there, where she had failed to obtain a seat. Yet from all the crowded interior there was no sound but a sibilant whispering; from the passages behind she could hear again the quick bell-note repeat itself as the lobbies were cleared; and from Parliament Square outside once more came the heavy murmur of the crowd that had been inaudible for the last twenty minutes. When that ceased she would know that he was come.
                How strange and wonderful it was to be here - on this night of all, when the President was to speak! A month ago he had assented to a similar Bill in Germany, and had delivered a speech on the same subject at Turin. To-morrow he was to be in Spain. No one knew where he had been during the past week. A rumour had spread that his volor had been seen passing over Lake Como, and had been instantly contradicted. No one knew either what he would say to-night. It might be three words or twenty thousand. There were a few clauses in the Bill - notably those bearing on the point as to when the new worship was to be made compulsory on all subjects over the age of seven - it might be he would object and veto these. In that case all must be done again, and the Bill re-passed, unless the House accepted his amendment instantly by acclamation.
                Mabel herself was inclined to these clauses. They provided that, although worship was to be offered in every parish church of England on the ensuing first day of October, this was not to be compulsory on all subjects till the New Year; whereas, Germany, who had passed the Bill only a month before, had caused it to come into full force immediately, thus compelling all her Catholic subjects either to leave the country without delay or suffer the penalties. These penalties were not vindictive: on a first offence a week's detention only was to be given; on the second, one month's imprisonment; on the third, one year's; and on the fourth, perpetual imprisonment until the criminal yielded. These were merciful terms, it seemed; for even imprisonment itself meant no more than reasonable confinement and employment on Government works. There were no mediaeval horrors here; and the act of worship demanded was so little, too; it consisted of no more than bodily presence in the church or cathedral on the four new festivals of Maternity, Life, Sustenance and Paternity, celebrated on the first day of each quarter. Sunday worship was to be purely voluntary.
                She could not understand how any man could refuse this homage. These four things were facts - they were the manifestations of what she called the Spirit of the World - and if others called that Power God, yet surely these ought to be considered as His functions. Where then was the difficulty? It was not as if Christian worship were not permitted, under the usual regulations. Catholics could still go to mass. And yet appalling things were threatened in Germany: not less than twelve thousand persons had already left for Rome; and it was rumoured that forty thousand would refuse this simple act of homage a few days hence. It bewildered and angered her to think of it.
                For herself the new worship was a crowning sign of the triumph of Humanity. Her heart had yearned for some such thing as this - some public corporate profession of what all now believed. She had so resented the dulness of folk who were content with action and never considered its springs. Surely this instinct within her was a true one; she desired to stand with her fellows in some solemn place, consecrated not by priests but by the will of man; to have as her inspirers sweet singing and the peal of organs; to utter her sorrow with thousands beside her at her own feebleness of immolation before the Spirit of all; to sing aloud her praise of the glory of life, and to offer by sacrifice and incense an emblematic homage to That from which she drew her being, and to whom one day she must render it again. Ah! these Christians had understood human nature, she had told herself a hundred times: it was true that they had degraded it, darkened light, poisoned thought, misinterpreted instinct; but they had understood that man must worship - must worship or sink.
                For herself she intended to go at least once a week to the little old church half-a-mile away from her home, to kneel there before the sunlit sanctuary, to meditate on sweet mysteries, to present herself to That which she was yearning to love, and to drink, it might be, new draughts of life and power.
                Ah! but the Bill must pass first… She clenched her hands on the rail, and stared steadily before her on the ranks of heads, the open gangways, the great mace on the table, and heard, above the murmur of the crowd outside and the dying whispers within, her own heart beat.
                She could not see Him, she knew. He would come in from beneath through the door that none but He might use, straight into the seat beneath the canopy. But she would hear His voice - that must be joy enough for her…
                Ah! there was silence now outside; the soft roar had died. He had come then. And through swimming eyes she saw the long ridges of heads rise beneath her, and through drumming ears heard the murmur of many feet. All faces looked this way; and she watched them as a mirror to see the reflected light of His presence. There was a gentle sobbing somewhere in the air - was it her own or another's?… the click of a door; a great mellow booming over-head, shock after shock, as the huge tenor bells tolled their three strokes; and, in an instant, over the white faces passed a ripple, as if some breeze of passion shook the souls within; there was a swaying here and there; and a passionless voice spoke half a dozen words in Esperanto, out of sight:
                "Englishmen, I assent to the Bill of Worship."

III
                It was not until mid-day breakfast on the following morning that husband and wife met again. Oliver had slept in town and telephoned about eleven o'clock that he would be home immediately, bringing a guest with him: and shortly before noon she heard their voices in the hall.
                Mr. Francis, who was presently introduced to her, seemed a harmless kind of man, she thought, not interesting, though he seemed in earnest about this Bill. It was not until breakfast was nearly over that she understood who he was.
                "Don't go, Mabel," said her husband, as she made a movement to rise. "You will like to hear about this, I expect. My wife knows all that I know," he added.
                Mr. Francis smiled and bowed.
                "I may tell her about you, sir?" said Oliver again.
                "Why, certainly."
                Then she heard that he had been a Catholic priest a few months before, and that Mr. Snowford was in consultation with him as to the ceremonies in the Abbey. She was conscious of a sudden interest as she heard this.
                "Oh! do talk," she said. "I want to hear everything."
                It seemed that Mr. Francis had seen the new Minister of Public Worship that morning, and had received a definite commission from him to take charge of the ceremonies on the first of October. Two dozen of his colleagues, too, were to be enrolled among the ceremoniarii, at least temporarily - and after the event they were to be sent on a lecturing tour to organise the national worship throughout the country.
                Of course things would be somewhat sloppy at first, said Mr. Francis; but by the New Year it was hoped that all would be in order, at least in the cathedrals and principal towns.
                "It is important," he said, "that this should be done as soon as possible. It is very necessary to make a good impression. There are thousands who have the instinct of worship, without knowing how to satisfy it."
                "That is perfectly true," said Oliver. "I have felt that for a long time. I suppose it is the deepest instinct in man."
                "As to the ceremonies -" went on the other, with a slightly important air. His eyes roved round a moment; then he dived into his breast-pocket, and drew out a thin red-covered book.
                "Here is the Order of Worship for the Feast of Paternity," he said. "I have had it interleaved, and have made a few notes."
                He began to turn the pages, and Mabel, with considerable excitement, drew her chair a little closer to listen.
                "That is right, sir," said the other. "Now give us a little lecture."
                Mr. Francis closed the book on his finger, pushed his plate aside, and began to discourse.
                "First," he said, "we must remember that this ritual is based almost entirely upon that of the Masons. Three-quarters at least of the entire function will be occupied by that. With that the ceremoniarii will not interfere, beyond seeing that the insignia are ready in the vestries and properly put on. The proper officials will conduct the rest… I need not speak of that then. The difficulties begin with the last quarter."
                He paused, and with a glance of apology began arranging forks and glasses before him on the cloth.
                "Now here," he said, "we have the old sanctuary of the abbey. In the place of the reredos and Communion table there will be erected the large altar of which the ritual speaks, with the steps leading up to it from the floor. Behind the altar - extending almost to the old shrine of the Confessor - will stand the pedestal with the emblematic figure upon it; and - so far as I understand from the absence of directions - each such figure will remain in place until the eve of the next quarterly feast."
                "What kind of figure?" put in the girl.
                Francis glanced at her husband.
                "I understand that Mr. Markenheim has been consulted," he said. "He will design and execute them. Each is to represent its own feast. This for Paternity -"
                He paused again.
                "Yes, Mr. Francis?"
                "This one, I understand, is to be the naked figure of a man."
                "A kind of Apollo - or Jupiter, my dear," put in Oliver.
                Yes - that seemed all right, thought Mabel. Mr. Francis's voice moved on hastily.
                "A new procession enters at this point, after the discourse," he said. "It is this that will need special marshalling. I suppose no rehearsal will be possible?"
                "Scarcely," said Oliver, smiling.
                The Master of Ceremonies sighed.
                "I feared not. Then we must issue very precise printed instructions. Those who take part will withdraw, I imagine, during the hymn, to the old chapel of St. Faith. That is what seems to me the best."
                He indicated the chapel.
                "After the entrance of the procession all will take their places on these two sides – here - and here - while the celebrant with the sacred ministers -"
                "Eh?"
                Mr. Francis permitted a slight grimace to appear on his face; he flushed a little.
                "The President of Europe -" He broke off. "Ah! that is the point. Will the President take part? That is not made clear in the ritual."
                "We think so," said Oliver. "He is to be approached."
                "Well, if not, I suppose the Minister of Public Worship will officiate. He with his supporters pass straight up to the foot of the altar. Remember that the figure is still veiled, and that the candles have been lighted during the approach of the procession. There follow the Aspirations printed in the ritual with the responds. These are sung by the choir, and will be most impressive, I think. Then the officiant ascends the altar alone, and, standing, declaims the Address, as it is called. At the close of it - at the point, that is to say, marked here with a star, the thurifers will leave the chapel, four in number. One ascends the altar, leaving the others swinging their thurifers at its foot - hands his to the officiant and retires. Upon the sounding of a bell the curtains are drawn back, the officiant tenses the image in silence with four double swings, and, as he ceases the choir sings the appointed antiphon."
                He waved his hands.
                "The rest is easy," he said. "We need not discuss that."
                To Mabel's mind even the previous ceremonies seemed easy enough. But she was undeceived.
                "You have no idea, Mrs. Brand," went on the ceremoniarius, "of the difficulties involved even in such a simple matter as this. The stupidity of people is prodigious. I foresee a great deal of hard work for us all… Who is to deliver the discourse, Mr. Brand?"
                Oliver shook his head.
                "I have no idea," he said. "I suppose Mr. Snowford will select."
Mr. Francis looked at him doubtfully.
                "What is your opinion of the whole affair, sir?" he said.
                Oliver paused a moment.
                "I think it is necessary," he began. "There would not be such a cry for worship if it was not a real need. I think too - yes, I think that on the whole the ritual is impressive. I do not see how it could be bettered…"
                "Yes, Oliver?" put in his wife, questioningly.
                "No - there is nothing - except… except I hope the people will understand it."
                Mr. Francis broke in.
                "My dear sir, worship involves a touch of mystery. You must remember that. It was the lack of that that made Empire Day fail in the last century. For myself, I think it is admirable. Of course much must depend on the manner in which it is presented. I see many details at present undecided - the colour of the curtains, and so forth. But the main plan is magnificent. It is simple, impressive, and, above all, it is unmistakable in its main lesson -"
                "And that you take to be - ?"
                "I take it that it is homage offered to Life," said the other slowly. "Life under four aspects - Maternity corresponds to Christmas and the Christian fable; it is the feast of home, love, faithfulness. Life itself is approached in spring, teeming, young, passionate. Sustenance in midsummer, abundance, comfort, plenty, and the rest, corresponding somewhat to the Catholic Corpus Christi; and Paternity, the protective, generative, masterful idea, as winter draws on… I understand it was a German thought."
                Oliver nodded.
"Yes," he said. "And I suppose it will be the business of the speaker to explain all this."
                "I take it so. It appears to me far more suggestive than the alternative plan - Citizenship, Labour, and so forth. These, after all, are subordinate to Life."
                Mr. Francis spoke with an extraordinary suppressed enthusiasm, and the priestly look was more evident than ever. It was plain that his heart at least demanded worship.
                Mabel clasped her hands suddenly.
                "I think it is beautiful," she said softly, "and - and it is so real."
                Mr. Francis turned on her with a glow in his brown eyes.
                "Ah! yes, madam. That is it. There is no Faith, as we used to call it: it is the vision of Facts that no one can doubt; and the incense declares the sole divinity of Life as well as its mystery."
                "What of the figures?" put in Oliver.
                "A stone image is impossible, of course. It must be clay for the present. Mr. Markenheim is to set to work immediately. If the figures are approved they can then be executed in marble."
                Again Mabel spoke with a soft gravity.
                "It seems to me," she said, "that this is the last thing that we needed. It is so hard to keep our principles clear - we must have a body for them - some kind of expression -"
                She paused.
                "Yes, Mabel?"
                "I do not mean," she went on, "that some cannot live without it, but many cannot. The unimaginative need concrete images. There must be some channel for their aspirations to flow through - Ah! I cannot express myself!"
                Oliver nodded slowly. He, too, seemed to be in a meditative mood.
                "Yes," he said. "And this, I suppose, will mould men's thoughts too: it will keep out all danger of superstition."
                Mr. Francis turned on him abruptly.
                "What do you think of the Pope's new Religious Order, sir?"
                Oliver's face took on it a tinge of grimness.
                "I think it is the worst step he ever took - for himself, I mean. Either it is a real effort, in which case it will provoke immense indignation - or it is a sham, and will discredit him. Why do you ask?"
                "I was wondering whether any disturbance will be made in the abbey."
                "I should be sorry for the brawler."
                A bell rang sharply from the row of telephone labels. Oliver rose and went to it. Mabel watched him as he touched a button - mentioned his name, and put his ear to the opening.
                "It is Snowford's secretary," he said abruptly to the two expectant faces. "Snowford wants to - ah!"
                Again he mentioned his name and listened. They heard a sentence or two from him that seemed significant.
                "Ah! that is certain, is it? I am sorry… Yes… Oh! but that is better than nothing… Yes; he is here… Indeed. Very well; we will be with you directly."
                He looked on the tube, touched the button again, and came back to them.
                "I am sorry," he said. "The President will take no part at the Feast. But it is uncertain whether he will not be present. Mr. Snowford wants to see us both at once, Mr. Francis. Markenheim is with him."
                But though Mabel was herself disappointed, she thought he looked graver than the disappointment warranted.

Saturday, 21 October 2017

“The Festival” by H. P, Lovecraft (in English)



Efficiunt Daemones, ut quae non sunt, sic tamen quasi sint, conspicienda hominibus exhibeant.
(Devils so work that things which are not appear to men as if they were real.)
—Lactantius

I was far from home, and the spell of the eastern sea was upon me. In the twilight I heard it pounding on the rocks, and I knew it lay just over the hill where the twisting willows writhed against the clearing sky and the first stars of evening. And because my fathers had called me to the old town beyond, I pushed on through the shallow, new-fallen snow along the road that soared lonely up to where Aldebaran twinkled among the trees; on toward the very ancient town I had never seen but often dreamed of.
            It was the Yuletide, that men call Christmas though they know in their hearts it is older than Bethlehem and Babylon, older than Memphis and mankind. It was the Yuletide, and I had come at last to the ancient sea town where my people had dwelt and kept festival in the elder time when festival was forbidden; where also they had commanded their sons to keep festival once every century, that the memory of primal secrets might not be forgotten. Mine were an old people, and were old even when this land was settled three hundred years before. And they were strange, because they had come as dark furtive folk from opiate southern gardens of orchids, and spoken another tongue before they learnt the tongue of the blue-eyed fishers. And now they were scattered, and shared only the rituals of mysteries that none living could understand. I was the only one who came back that night to the old fishing town as legend bade, for only the poor and the lonely remember.
            Then beyond the hill's crest I saw Kingsport outspread frostily in the gloaming; snowy Kingsport with its ancient vanes and steeples, ridgepoles and chimney-pots, wharves and small bridges, willow-trees and graveyards; endless labyrinths of steep, narrow, crooked streets, and dizzy church-crowned central peak that time durst not touch; ceaseless mazes of colonial houses piled and scattered at all angles and levels like a child's disordered blocks; antiquity hovering on grey wings over winter-whitened gables and gambrel roofs; fanlights and small-paned windows one by one gleaming out in the cold dusk to join Orion and the archaic stars. And against the rotting wharves the sea pounded; the secretive, immemorial sea out of which the people had come in the elder time.
            Beside the road at its crest a still higher summit rose, bleak and windswept, and I saw that it was a burying-ground where black gravestones stuck ghoulishly through the snow like the decayed fingernails of a gigantic corpse. The printless road was very lonely, and sometimes I thought I heard a distant horrible creaking as of a gibbet in the wind. They had hanged four kinsmen of mine for witchcraft in 1692, but I did not know just where.
            As the road wound down the seaward slope I listened for the merry sounds of a village at evening, but did not hear them. Then I thought of the season, and felt that these old Puritan folk might well have Christmas customs strange to me, and full of silent hearthside prayer. So after that I did not listen for merriment or look for wayfarers, kept on down past the hushed lighted farmhouses and shadowy stone walls to where the signs of ancient shops and sea taverns creaked in the salt breeze, and the grotesque knockers of pillared doorways glistened along deserted unpaved lanes in the light of little, curtained windows.
            I had seen maps of the town, and knew where to find the home of my people. It was told that I should be known and welcomed, for village legend lives long; so I hastened through Back Street to Circle Court, and across the fresh snow on the one full flagstone pavement in the town, to where Green Lane leads off behind the Market House. The old maps still held good, and I had no trouble; though at Arkham they must have lied when they said the trolleys ran to this place, since I saw not a wire overhead. Snow would have hid the rails in any case. I was glad I had chosen to walk, for the white village had seemed very beautiful from the hill; and now I was eager to knock at the door of my people, the seventh house on the left in Green Lane, with an ancient peaked roof and jutting second storey, all built before 1650.
            There were lights inside the house when I came upon it, and I saw from the diamond window-panes that it must have been kept very close to its antique state. The upper part overhung the narrow grass-grown street and nearly met the over-hanging part of the house opposite, so that I was almost in a tunnel, with the low stone doorstep wholly free from snow. There was no sidewalk, but many houses had high doors reached by double flights of steps with iron railings. It was an odd scene, and because I was strange to New England I had never known its like before. Though it pleased me, I would have relished it better if there had been footprints in the snow, and people in the streets, and a few windows without drawn curtains.
            When I sounded the archaic iron knocker I was half afraid. Some fear had been gathering in me, perhaps because of the strangeness of my heritage, and the bleakness of the evening, and the queerness of the silence in that aged town of curious customs. And when my knock was answered I was fully afraid, because I had not heard any footsteps before the door creaked open. But I was not afraid long, for the gowned, slippered old man in the doorway had a bland face that reassured me; and though he made signs that he was dumb, he wrote a quaint and ancient welcome with the stylus and wax tablet he carried.
            He beckoned me into a low, candle-lit room with massive exposed rafters and dark, stiff, sparse furniture of the seventeenth century. The past was vivid there, for not an attribute was missing. There was a cavernous fireplace and a spinning-wheel at which a bent old woman in loose wrapper and deep poke-bonnet sat back toward me, silently spinning despite the festive season. An indefinite dampness seemed upon the place, and I marvelled that no fire should be blazing. The high-backed settle faced the row of curtained windows at the left, and seemed to be occupied, though I was not sure. I did not like everything about what I saw, and felt again the fear I had had. This fear grew stronger from what had before lessened it, for the more I looked at the old man's bland face the more its very blandness terrified me. The eyes never moved, and the skin was too much like wax. Finally I was sure it was not a face at all, but a fiendishly cunning mask. But the flabby hands, curiously gloved, wrote genially on the tablet and told me I must wait a while before I could be led to the place of the festival.
            Pointing to a chair, table, and pile of books, the old man now left the room; and when I sat down to read I saw that the books were hoary and mouldy, and that they included old Morryster's wild Marvels of Science, the terrible Saducismus Triumphatus of Joseph Glanvil, published in 1681, the shocking Daemonolatreja of Remigius, printed in 1595 at Lyons, and worst of all, the unmentionable Necronomicon of the mad Arab Abdul Alhazred, in Olaus Wormius' forbidden Latin translation; a book which I had never seen, but of which I had heard monstrous things whispered. No one spoke to me, but I could hear the creaking of signs in the wind outside, and the whir of the wheel as the bonneted old woman continued her silent spinning, spinning. I thought the room and the books and the people very morbid and disquieting, but because an old tradition of my fathers had summoned me to strange feastings, I resolved to expect queer things. So I tried to read, and soon became tremblingly absorbed by something I found in that accursed Necronomicon; a thought and a legend too hideous for sanity or consciousness, but I disliked it when I fancied I heard the closing of one of the windows that the settle faced, as if it had been stealthily opened. It had seemed to follow a whirring that was not of the old woman's spinning-wheel. This was not much, though, for the old woman was spinning very hard, and the aged clock had been striking. After that I lost the feeling that there were persons on the settle, and was reading intently and shudderingly when the old man came back booted and dressed in a loose antique costume, and sat down on that very bench, so that I could not see him. It was certainly nervous waiting, and the blasphemous book in my hands made it doubly so. When eleven struck, however, the old man stood up, glided to a massive carved chest in a corner, and got two hooded cloaks; one of which he donned, and the other of which he draped round the old woman, who was ceasing her monotonous spinning. Then they both started for the outer door; the woman lamely creeping, and the old man, after picking up the very book I had been reading, beckoning me as he drew his hood over that unmoving face or mask.
            We went out into the moonless and tortuous network of that incredibly ancient town; went out as the lights in the curtained windows disappeared one by one, and the Dog Star leered at the throng of cowled, cloaked figures that poured silently from every doorway and formed monstrous processions up this street and that, past the creaking signs and antediluvian gables, the thatched roofs and diamond-paned windows; threading precipitous lanes where decaying houses overlapped and crumbled together; gliding across open courts and churchyards where the bobbing lanthorns made eldritch drunken constellations.
            Amid these hushed throngs I followed my voiceless guides; jostled by elbows that seemed preternaturally soft, and pressed by chests and stomachs that seemed abnormally pulpy; but seeing never a face and hearing never a word. Up, up, up, the eery columns slithered, and I saw that all the travellers were converging as they flowed near a sort of focus of crazy alleys at the top of a high hill in the centre of the town, where perched a great white church. I had seen it from the road's crest when I looked at Kingsport in the new dusk, and it had made me shiver because Aldebaran had seemed to balance itself a moment on the ghostly spire.
            There was an open space around the church; partly a churchyard with spectral shafts, and partly a half-paved square swept nearly bare of snow by the wind, and lined with unwholesomely archaic houses having peaked roofs and overhanging gables. Death-fires danced over the tombs, revealing gruesome vistas, though queerly failing to cast any shadows. Past the churchyard, where there were no houses, I could see over the hill's summit and watch the glimmer of stars on the harbour, though the town was invisible in the dark. Only once in a while a lantern bobbed horribly through serpentine alleys on its way to overtake the throng that was now slipping speechlessly into the church. I waited till the crowd had oozed into the black doorway, and till all the stragglers had followed. The old man was pulling at my sleeve, but I was determined to be the last. Crossing the threshold into the swarming temple of unknown darkness, I turned once to look at the outside world as the churchyard phosphorescence cast a sickly glow on the hilltop pavement. And as I did so I shuddered. For though the wind had not left much snow, a few patches did remain on the path near the door; and in that fleeting backward look it seemed to my troubled eyes that they bore no mark of passing feet, not even mine.
            The church was scarce lighted by all the lanthorns that had entered it, for most of the throng had already vanished. They had streamed up the aisle between the high pews to the trap-door of the vaults which yawned loathsomely open just before the pulpit, and were now squirming noiselessly in. I followed dumbly down the foot-worn steps and into the dark, suffocating crypt. The tail of that sinuous line of night-marchers seemed very horrible, and as I saw them wriggling into a venerable tomb they seemed more horrible still. Then I noticed that the tomb's floor had an aperture down which the throng was sliding, and in a moment we were all descending an ominous staircase of rough-hewn stone; a narrow spiral staircase damp and peculiarly odorous, that wound endlessly down into the bowels of the hill past monotonous walls of dripping stone blocks and crumbling mortar. It was a silent, shocking descent, and I observed after a horrible interval that the walls and steps were changing in nature, as if chiselled out of the solid rock. What mainly troubled me was that the myriad footfalls made no sound and set up no echoes. After more aeons of descent I saw some side passages or burrows leading from unknown recesses of blackness to this shaft of nighted mystery. Soon they became excessively numerous, like impious catacombs of nameless menace; and their pungent odour of decay grew quite unbearable. I knew we must have passed down through the mountain and beneath the earth of Kingsport itself, and I shivered that a town should be so aged and maggoty with subterraneous evil.
            Then I saw the lurid shimmering of pale light, and heard the insidious lapping of sunless waters. Again I shivered, for I did not like the things that the night had brought, and wished bitterly that no forefather had summoned me to this primal rite. As the steps and the passage grew broader, I heard another sound, the thin, whining mockery of a feeble flute; and suddenly there spread out before me the boundless vista of an inner world—a vast fungous shore litten by a belching column of sick greenish flame and washed by a wide oily river that flowed from abysses frightful and unsuspected to join the blackest gulfs of immemorial ocean.
            Fainting and gasping, I looked at that unhallowed Erebus of titan toadstools, leprous fire and slimy water, and saw the cloaked throngs forming a semicircle around the blazing pillar. It was the Yule-rite, older than man and fated to survive him; the primal rite of the solstice and of spring's promise beyond the snows; the rite of fire and evergreen, light and music. And in the stygian grotto I saw them do the rite, and adore the sick pillar of flame, and throw into the water handfuls gouged out of the viscous vegetation which glittered green in the chlorotic glare. I saw this, and I saw something amorphously squatted far away from the light, piping noisomely on a flute; and as the thing piped I thought I heard noxious muffled flutterings in the foetid darkness where I could not see. But what frightened me most was that flaming column; spouting volcanically from depths profound and inconceivable, casting no shadows as healthy flame should, and coating the nitrous stone with a nasty, venomous verdigris. For in all that seething combustion no warmth lay, but only the clamminess of death and corruption.
            The man who had brought me now squirmed to a point directly beside the hideous flame, and made stiff ceremonial motions to the semi-circle he faced. At certain stages of the ritual they did grovelling obeisance, especially when he held above his head that abhorrent Necronomicon he had taken with him; and I shared all the obeisances because I had been summoned to this festival by the writings of my forefathers. Then the old man made a signal to the half-seen flute-player in the darkness, which player thereupon changed its feeble drone to a scarce louder drone in another key; precipitating as it did so a horror unthinkable and unexpected. At this horror I sank nearly to the lichened earth, transfixed with a dread not of this or any world, but only of the mad spaces between the stars.
            Out of the unimaginable blackness beyond the gangrenous glare of that cold flame, out of the tartarean leagues through which that oily river rolled uncanny, unheard, and unsuspected, there flopped rhythmically a horde of tame, trained, hybrid winged things that no sound eye could ever wholly grasp, or sound brain ever wholly remember. They were not altogether crows, nor moles, nor buzzards, nor ants, nor vampire bats, nor decomposed human beings; but something I cannot and must not recall. They flopped limply along, half with their webbed feet and half with their membranous wings; and as they reached the throng of celebrants the cowled figures seized and mounted them, and rode off one by one along the reaches of that unlighted river, into pits and galleries of panic where poison springs feed frightful and undiscoverable cataracts.
            The old spinning woman had gone with the throng, and the old man remained only because I had refused when he motioned me to seize an animal and ride like the rest. I saw when I staggered to my feet that the amorphous flute-player had rolled out of sight, but that two of the beasts were patiently standing by. As I hung back, the old man produced his stylus and tablet and wrote that he was the true deputy of my fathers who had founded the Yule worship in this ancient place; that it had been decreed I should come back, and that the most secret mysteries were yet to be performed. He wrote this in a very ancient hand, and when I still hesitated he pulled from his loose robe a seal ring and a watch, both with my family arms, to prove that he was what he said. But it was a hideous proof, because I knew from old papers that that watch had been buried with my great-great-great-great-grandfather in 1698.
            Presently the old man drew back his hood and pointed to the family resemblance in his face, but I only shuddered, because I was sure that the face was merely a devilish waxen mask. The flopping animals were now scratching restlessly at the lichens, and I saw that the old man was nearly as restless himself. When one of the things began to waddle and edge away, he turned quickly to stop it; so that the suddenness of his motion dislodged the waxen mask from what should have been his head. And then, because that nightmare's position barred me from the stone staircase down which we had come, I flung myself into the oily underground river that bubbled somewhere to the caves of the sea; flung myself into that putrescent juice of earth's inner horrors before the madness of my screams could bring down upon me all the charnel legions these pest-gulfs might conceal.
            At the hospital they told me I had been found half-frozen in Kingsport Harbour at dawn, clinging to the drifting spar that accident sent to save me. They told me I had taken the wrong fork of the hill road the night before, and fallen over the cliffs at Orange Point; a thing they deduced from prints found in the snow. There was nothing I could say, because everything was wrong. Everything was wrong, with the broad windows showing a sea of roofs in which only about one in five was ancient, and the sound of trolleys and motors in the streets below. They insisted that this was Kingsport, and I could not deny it. When I went delirious at hearing that the hospital stood near the old churchyard on Central Hill, they sent me to St Mary's Hospital in Arkham, where I could have better care. I liked it there, for the doctors were broad-minded, and even lent me their influence in obtaining the carefully sheltered copy of Alhazred's objectionable Necronomicon from the library of Miskatonic University. They said something about a "psychosis" and agreed I had better get any harassing obsessions off my mind.
            So I read that hideous chapter, and shuddered doubly because it was indeed not new to me. I had seen it before, let footprints tell what they might; and where it was I had seen it were best forgotten. There was no one—in waking hours—who could remind me of it; but my dreams are filled with terror, because of phrases I dare not quote. I dare quote only one paragraph, put into such English as I can make from the awkward Low Latin.
            "The nethermost caverns," wrote the mad Arab, "are not for the fathoming of eyes that see; for their marvels are strange and terrific. Cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. Wisely did Ibn Schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. For it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws; till out of corruption horrid life springs, and the dull scavengers of earth wax crafty to vex it and swell monstrous to plague it. Great holes secretly are digged where earth's pores ought to suffice, and things have learnt to walk that ought to crawl."

Friday, 20 October 2017

"Oração de Mãe Menininha" by Dorival Caymmi (in Portuguese)

Ai! Minha mãe
Minha mãe Menininha
Ai! Minha mãe
Menininha do Gantois

A estrela mais linda, hein
Tá no Gantois
E o sol mais brilhante, hein
Tá no Gantois
A beleza do mundo, hein
Tá no Gantois
E a mão da doçura, hein
Tá no Gantois
O consolo da gente, ai
Tá no Gantois
E a Oxum mais bonita hein
Tá no Gantois

Olorum quem mandou essa filha de Oxum
Tomar conta da gente e de tudo cuidar
Olorum quem mandou eô ora iê iê ô


 "Oração de Mãe Menininha" sung by  Dorival Caymmi.

Thursday, 19 October 2017

"Apparecchio alla Morte" by St Alfonso Maria de Liguori (in Italian) – XXXV

CONSIDERAZIONE XXXIV - DELLA SANTA COMUNIONE
«Accipite, et comedite: hoc est Corpus meum» (Matth. 26).

PUNTO I
            Vediamo 1. il gran dono, ch'è il SS. Sagramento: 2. il grande amore, che Gesù in tal dono ci ha dimostrato: 3. il gran desiderio di Gesù che noi riceviamo questo suo dono. Consideriamo in primo luogo il gran dono che ci ha fatto Gesu-Cristo, in darci tutto se stesso in cibo nella santa Comunione. Dice S. Agostino ch'essendo Gesù un Dio onnipotente, non ha più che darci: «Cum esset omnipotens plus dare non potuit». E qual tesoro più grande, soggiunge S. Bernardino da Siena, può ricevere o desiderare un'anima, che 'l sagrosanto Corpo di Gesu-Cristo? «Quis melior thesaurus in corde hominis esse potest, quam Corpus Christi?» Gridava il profeta Isaia: «Notas facite adinventiones eius» (Is. 12). Pubblicate, o uomini, le invenzioni amorose del nostro buon Dio. E chi mai, se il nostro Redentore non ci avesse fatto questo dono, chi mai (dico) di noi avrebbe potuto domandarlo? Chi avrebbe mai avuto l'ardire di dirgli: Signore, se volete farci conoscere il vostro amore, mettetevi sotto le specie di pane, e permetteteci che possiamo cibarci di Voi? Sarebbe stata stimata pazzia anche il pensarlo. «Nonne insania videtur», dice S. Agostino, «dicere, manducate meam carnem, bibite meum sanguinem?» Quando Gesu-Cristo palesò a' discepoli questo dono del SS. Sagramento che volea lasciarci, quelli non poterono arrivare a crederlo, e si partirono da Lui, dicendo: «Quomodo potest hic carnes suas dare ad manducandum? Durus est hic sermo, et quis potest eum audire» (Io. 6. 61). Ma ciò che gli uomini non poteano mai immaginarsi, l'ha pensato e l'ha eseguito il grande amore di Gesu-Cristo.
            Dice S. Bernardino che 'l Signore ci ha lasciato questo Sagramento per memoria dell'affetto, ch'Egli ci ha dimostrato nella sua passione: «Hoc Sacramentum est memoriale suae dilectionis». E ciò è conforme a quel che ci lasciò detto Gesù stesso per S. Luca: «Hoc facite in meam commemorationem» (Luc. 22. 19). Non fu contento, soggiunge S. Bernardino, l'amore del nostro Salvatore in sagrificar la vita per noi: prima di morire fu Egli costretto da questo suo stesso amore a farci il dono più grande di quanti mai ci ha fatti, con donarci se medesimo in cibo: «In illo fervoris excessu, quando paratus erat pro nobis mori, ab excessu amoris maius opus agere coactus est, quam unquam operatus fuerat, dare nobis Corpus in cibum» (S. Bern. Sen. to. 2. Serm. 54. a. 1. c. 1). Dice Guerrico Abbate che Gesù in questo  Sagramento fe' l'ultimo sforzo d'amore: «Omnem vim amoris effudit amicis» (Serm. 5. de Ascens.). E meglio l'espresse il Concilio di Trento, dicendo che Gesù nell'Eucaristia cacciò fuori tutte le ricchezze del suo amore verso degli uomini: «Divitias sui erga homines amoris velut effudit» (Sess. 13. cap. 2).
            Qual finezza d'amore, dice S. Francesco di Sales, si stimerebbe quella, se un principe stando a mensa, mandasse ad un povero una porzione del suo piatto? Quale poi, se gli mandasse tutto il suo pranzo? quale finalmente, se gli mandasse un pezzo del suo braccio, acciocché se ne cibi? Gesù nella S. Comunione ci dona in cibo non solo una parte del suo pranzo, non solo una parte del suo corpo, ma tutto il suo corpo: «Accipite, et comedite; hoc est Corpus meum». Ed insieme col suo corpo, ci dona anche l'anima e la sua divinità. In somma (dice S. Gio. Grisostomo) dandoti Gesu-Cristo se stesso nella S. Comunione, ti dona tutto quello che ha e niente si riserva: «Totum tibi dedit, nihil sibi reliquit»; ed un altro autore scrive: «Deus in Eucharistia totum quod est et habet, dedit nobis». Ecco che quel gran Dio, che il mondo non può capire (ammira S. Bonaventura) si fa nel SS. Sagramento nostro prigioniero: «Ecce quem mundus capere non potest, captivus noster est». E se il Signore nell'Eucaristia ci dona tutto se stesso, come possiamo temer ch'Egli abbia poi a negarci alcuna grazia che gli domandiamo? «Quomodo non etiam cum illo omnia nobis donavit?» (Rom. 8. 32).

Affetti e preghiere
            O Gesù mio, e chi mai v'ha indotto a donarci Voi stesso in cibo? E che mai vi resta più da darci dopo questo dono, per obbligarci ad amarvi? Ah Signore, dateci luce e fateci conoscere, qual'eccesso è stato mai questo, di ridurvi in cibo per unirvi con noi poveri peccatori. Ma se Voi tutto a noi vi donate, è ragione che noi ancora ci doniamo tutti a Voi. O mio Redentore, e com'io ho potuto offendere Voi, che tanto mi avete amato? e che non avete avuto più che fare per guadagnarvi il mio amore? Vi siete fatt'uomo per me, siete morto per me, vi siete fatto cibo mio; ditemi che più vi restava da fare? V'amo, bontà infinita; v'amo, amore infinito. Signore, venite spesso all'anima mia, infiammatemi tutto del vostro santo amore; e fate ch'io mi scordi di tutto, per non pensare e non amare altro che Voi.
            Maria SS., pregate per me, e Voi colla vostra intercessione rendetemi degno di ricevere spesso il vostro Figlio sacramentato.

PUNTO II
            Consideriamo in secondo luogo il grande amore, che Gesu-Cristo in tal dono ci ha dimostrato. Il SS. Sagramento è un dono fatto solamente dall'amore. Fu necessario già per salvarci, secondo il decreto divino che il Redentore morisse, e col sagrificio della sua vita soddisfacesse la divina giustizia per li nostri peccati; ma che necessità vi era che Gesu-Cristo dopo esser morto si lasciasse a noi in cibo? Ma così volle l'amore. Non per altro, dice S. Lorenzo Giustiniani, Egli istituì l'Eucaristia, se non «ob suae eximiae caritatis indicium», se non per farci intendere l'immenso amor che ci porta. E questo è appunto quel che scrisse S. Giovanni: «Sciens Iesus, quia venit hora eius, ut transeat ex hoc mundo ad Patrem, cum dilexisset suos, in finem dilexit eos» (Io. 13. 1). Sapendo Gesù esser giunto già il tempo di partirsi da questa terra, volle lasciarci il segno più grande del suo amore, che fu questo dono del SS. Sagramento; ciò appunto significano quelle parole, «in finem dilexit eos», cioè «extremo amore, summe dilexit eos», così spiega Teofilatto col Grisostomo.
            E si noti quel che notò l'Apostolo che il tempo in cui volle Gesu-Cristo lasciarci questo dono, fu il tempo della sua morte. «In qua nocte tradebatur, accepit panem, et gratias agens fregit, et dixit: Accipite et manducate, hoc est Corpus meum» (1. Cor. 11). Allorché gli uomini gli apparecchiavano flagelli, spine e croce per farlo morire, allora voll'Egli l'amante Salvatore lasciarci quest'ultimo segno del suo affetto. E perché in morte, e non prima istituì questo Sagramento? Dice S. Bernardino che ciò lo fece, perché i segni d'amore che dimostransi dagli amici in morte, più facilmente restano a memoria, e si conservano più caramente: «Quae in fine in signum amicitiae celebrantur, firmius memoriae imprimuntur, et cariora tenentur». Gesu-Cristo, dice il santo, già prima in molti modi s'era a noi donato: s'era dato per compagno, per maestro, per padre, per luce, per esempio e per vittima; restava l'ultimo grado d'amore, ch'era il darsi a noi in cibo, per unirsi tutto con noi, come si unisce il cibo con chi lo prende; e questo fec'egli dandosi a noi nel SS. Sagramento: «Ultimus gradus amoris est, cum se dedit nobis in cibum, quia dedit se nobis ad omnimodam unionem, sicut cibus et cibans invicem uniuntur». Sicché non fu contento il nostro Redentore di unirsi solamente alla nostra natura umana, volle con questo Sagramento trovare il modo d'unirsi anche ad ognuno di noi in particolare.
            Dicea S. Francesco di Sales: «In niun'altra azione può considerarsi il Salvatore né più tenero, né più amoroso, che in questa, nella quale si annichila, per così dire, e si riduce in cibo per penetrare l'anime nostre, ed unirsi al cuore de' suoi fedeli». Sicché, dice S. Gio. Grisostomo, a quel Signore, a cui non ardiscono gli Angeli di fissare gli occhi, «Huic nos unimur, et facti sumus unum corpus, et una caro». Qual pastore mai (soggiunge il santo) pasce le sue pecorelle col proprio sangue? anche le madri danno i loro figli alle nutrici ad alimentarli, ma Gesù nel Sagramento ci alimenta col suo medesimo sangue e a Sé ci unisce: «Quis pastor oves proprio pascit cruore? Et quid dico pastor? Matres multae sunt, quae filios aliis tradunt nutricibus; hoc autem ipse non est passus, sed ipse nos proprio sanguine pascit» (Hom. 60). E perché farsi nostro cibo? perché (dice il santo) ardentemente ci amò, e così volle tutto unirsi e farsi una stessa cosa con noi: «Semetipsum nobis immiscuit, ut unum quid simus; ardenter enim amantium hoc est» (Hom. 61). Quindi Gesu-Cristo ha voluto fare il più grande di tutti i miracoli: «Memoriam fecit mirabilium suorum, escam dedit timentibus se» (Psal. 110), affin di soddisfare il desiderio che avea di star con noi e di unire in uno il nostro col suo SS. Cuore. «O mirabilis dilectio tua (esclama S. Lorenzo Giustiniani), Domine Iesu, qui tuo corpori taliter nos incorporari voluisti, ut tecum unum cor, et animam unam haberemus inseparabiliter colligatam!»
            Quel gran servo di Dio, il P. della Colombière, dicea così: Se qualche cosa potesse smuovere la mia fede sul mistero dell'Eucaristia, io non dubiterei della potenza, ma dell'amore più presto che Dio ci dimostra in questo Sagramento. Come il pane diventi Corpo di Gesù, come Gesù si ritrovi in più luoghi, dico che Dio può tutto. Ma se mi chiedete come Dio ami a tal segno l'uomo, che voglia farsi cibo suo? altro non so rispondere che non l'intendo, e che l'amore di Gesù non può comprendersi. Ma, Signore, un tale eccesso d'affetto di ridurvi in cibo, par che non convenisse alla vostra maestà. Ma risponde S. Bernardo che l'amore fa scordare l'amante della propria dignità: «Amor dignitatis nescius». Risponde parimente il Grisostomo che l'amore non va cercando ragion di convenienza, quando tratta di farsi conoscere all'amato; egli non va dove conviene, ma dov'è condotto dal suo desiderio: «Amor ratione caret, et vadit quo ducitur, non quo debeat» (Serm. 147). Avea ragione dunque S. Tommaso l'Angelico di chiamar questo Sagramento, Sagramento d'amore, e pegno d'amore: «Sacramentum caritatis, caritatis pignus» (Opusc. 58). E S. Bernardo di chiamarlo, «Amor amorum». E S. M. Maddalena de' Pazzi di chiamare il giorno di Giovedì santo, in cui fu istituito questo Sagramento, «il giorno dell'amore».

Affetti e preghiere
            O amore infinito di Gesù, degno d'infinito amore! Deh quando, Gesù mio, io vi amerò, come Voi avete amato me? Voi non avete più che fare, per farvi da me amare; ed io ho avuto l'animo di lasciare Voi bene infinito, per rivolgermi a' beni vili e miserabili! Deh illuminatemi, o mio Dio, scopritemi sempre più le grandezze della vostra bontà, acciocché io tutto m'innamori di Voi e mi affatichi a darvi gusto. Io v'amo, Gesù mio, mio amore, mio tutto, e voglio spesso unirmi con Voi in questo Sagramento, per distaccarmi da tutto, ed amare Voi solo, mia vita. Soccorretemi Voi, o mio Redentore, per li meriti della vostra passione.
            Aiutatemi ancora Voi, o Madre di Gesù e madre mia; pregatelo che m'infiammi tutto del suo santo amore.

PUNTO III
            Consideriamo in terzo luogo il gran desiderio di Gesu-Cristo che noi lo riceviamo nella santa Comunione: «Sciens Iesus quia venit hora eius» (Io. 13. 1). Ma come potea Gesù chiamare «ora sua» quella notte, in cui doveva darsi principio alla sua amara passione? Sì, Egli la chiama «ora sua», perché in quella notte dovea lasciarci questo divin Sagramento, per unirsi tutto coll'anime sue dilette. E questo desiderio gli fe' dire allora: «Desiderio desideravi hoc Pascha manducare vobiscum» (Luc. 22). Parole con cui volle il Redentore farc'intendere la brama, che avea di congiungersi con ognuno di noi in questo Sagramento. «Desiderio desideravi», così gli fa dire l'amore immenso ch'Egli ci porta, dice S. Lorenzo Giustiniani: «Flagrantissimae caritatis est vox haec». E volle lasciarsi sotto le specie di pane, acciocché ognuno potesse riceverlo; se si fosse posto sotto la specie di qualche cibo prezioso, i poveri non avrebbero avuta la facoltà di prenderlo; e se anche sotto le specie di altro cibo non prezioso, al meno quest'altro cibo forse non sarebbesi trovato in tutt'i luoghi della terra; ha voluto Gesù lasciarsi sotto le specie di pane, perché il pane costa poco, e si ritrova da per tutto, sicché tutti in ogni luogo posson trovarlo e riceverlo.
            Per questo gran desiderio che ha il Redentore d'esser ricevuto da noi, non solo Egli ci esorta a riceverlo con tanti inviti: «Venite, comedite panem meum, et bibite vinum quod miscui vobis» (Prov. 9. 5): «Comedite amici, et bibite, et inebriamini carissimi» (Cant. 5. 1): ma ce l'impone per precetto: «Accipite, et comedite, hoc est Corpus meum» (Matth. 26). Di più affìnché noi andiamo a riceverlo, ci alletta colla promessa della vita eterna: «Qui manducat meam carnem, habet vitam aeternam» (Io. 6. 54). «Qui manducat hunc panem, vivet in aeternum» (Ibid. 58). E se no, ci minaccia l'esclusione dal paradiso: «Nisi manducaveritis carnem Filii hominis, non habebitis vitam in vobis» (Ib. 53). Questi inviti, promesse e minacce tutte nascono dal desiderio che ha Gesu-Cristo di unirsi con noi in questo sagramento. E questo desiderio, nasce dal grande amore ch'egli ci porta, poiché (come dice S. Francesco di Sales) il fine dell'amore altro non è che unirsi all'oggetto amato; e perché in questo sagramento Gesù tutto si unisce all'anima: «Qui manducat meam carnem, et bibit meum sanguinem, in me manet, et ego in illo» (Io. 6. 35): perciò, Egli tanto desidera che noi lo riceviamo. Non si trova ape (disse un giorno il Signore a S. Metilde) che con tanto impeto d'amore si gitta sopra de' fiori per succhiarne il mele, con quanto io vengo a quest'anime che mi desiderano.
            Oh se intendessero i fedeli il gran bene che porta all'anima la Comunione! Gesù è il Signore di tutte le ricchezze, mentre il Padre l'ha fatto padrone di tutto. «Sciens Iesus, quia omnia dedit ei Pater in manus» (Io. 13. 3). Onde quando viene Gesu-Cristo in un'anima nella santa Comunione, porta Egli seco tesori immensi di grazie. «Venerunt autem mihi omnia bona pariter cum illa», dice Salomone, parlando della Sapienza eterna (Sap. 7. 11).
            Dicea S. Dionisio che il SS. Sagramento ha una somma virtù di santificare l'anima: «Eucharistia maximam vim habet perficiendae sanctitatis». E S. Vincenzo Ferrerio lasciò scritto che più profitta l'anima con una Comunione, che con una settimana di digiuni in pane ed acqua. La Comunione, come insegna il Concilio di Trento, è quel gran rimedio, che ci libera dalle colpe veniali, e ci preserva dalle mortali: «Antidotum quo a culpis quotidianis liberemur, et a mortalibus praeservemur» (Trid. Sess. 13. c. 2). Onde S. Ignazio martire chiamò il SS. Sagramento: «Pharmacum immortalitatis». Disse Innocenzo III che Gesu-Cristo colla passione ci liberò dalla pena del peccato, ma coll'Eucaristia ci libera dal peccare: «Per Crucis mysterium liberavit nos a potestate peccati, per Eucharistiae sacramentum liberat nos a potestate peccandi».
            In oltre questo Sagramento accende il divino amore. «Introduxit me Rex in cellam vinariam, ordinavit in me caritatem. Fulcite me floribus, stipate me malis, quia amore langueo» (Cant. 2). Dice S. Gregorio Nisseno che appunto la Comunione è questa cella vinaria, dove l'anima è talmente inebriata dal divino amore, che si scorda della terra e di tutto il creato; e ciò è propriamente il languire di santa carità. Diceva anche il Ven. P. Francesco Olimpio Teatino, che niuna cosa val tanto ad infiammarci d'amore verso Dio, quanto la S. Comunione.
            Iddio è amore, ed è fuoco d'amore. «Deus caritas est» (Io. 4. 8). «Ignis consumens est» (Deuter. 4. 24). E questo fuoco d'amore venne il Verbo eterno ad accendere in terra: «Ignem veni mittere in terram et quid volo nisi ut accendatur?» (Luc. 12. 49). Ed oh che belle fiamme di santo amore accende Gesù nell'anime, che con desiderio lo ricevono in questo Sagramento! S. Caterina da Siena vide un giorno in mano di un sacerdote Gesù Sagramentato, come una fornace d'amore, da cui si maravigliava poi la santa, come da tanto incendio non restassero arsi ed inceneriti tutti i cuori degli uomini. S. Rosa di Lima dicea che in comunicarsi pareale di ricevere il sole, onde mandava tali raggi dal volto, che abbagliavano la vista, ed usciva tal calore dalla bocca, che chi le porgeva a bere dopo la Comunione, sentivasi scottar la mano, come l'accostasse ad una fornace. S. Venceslao re col gir solamente visitando il SS. Sagramento, s'infiammava anch'esternamente di tanto ardore, che il suo servo che l'accompagnava, camminando sulla neve, metteva i piedi sulle pedate del santo, e così non sentiva freddo. «Carbo est Eucharistia», diceva il Grisostomo, «quae nos inflammat, ut tanquam leones ignem spirantes ab illa mensa recedamus facti diabolo terribiles». Dicea il santo che il SS. Sagramento è un fuoco che infiamma, sicché dovressimo partir dall'altare spirando tali fiamme d'amore, che il demonio non avesse più animo di tentarci.
            Ma dirà taluno: Io perciò non mi comunico spesso, perché mi vedo freddo nel divino amore. Ma costui, dice Gersone, farebbe lo stesso che taluno, il quale non volesse accostarsi al fuoco, perché si sente freddo. Quando più dunque ci sentiamo freddi, tanto più dobbiamo accostarci spesso al SS. Sagramento, sempre che abbiamo desiderio di amare Dio. «Se vi dimandano (scrive S. Francesco di Sales nella sua «Filotea», cap. 21), perché vi comunicate tanto spesso? Dite loro che due sorte di persone devono comunicarsi spesso, i perfetti e gl'imperfetti: i perfetti per conservarsi nella perfezione, e gl'imperfetti per giungere alla perfezione». E S. Bonaventura parimente dice: «Licet tepide, tamen confidens de misericordia Dei accedas. Tanto magis eget medico, quanto quis senserit se aegrotum» (De Prof. rel. c. 78). E Gesu-Cristo disse a S. Metilde: «Quando dei comunicarti, desidera tutto quello amore che mai un cuore ha avuto verso di me, ed io lo riceverò come tu vorresti che fosse un tal amore» (Appr. Blos. in Concl. An. fidel. c. 6. n. 6).

Affetti e preghiere
            O innamorato dell'anime, Gesù mio, a Voi non resta da darci maggiori prove d'amore, per dimostrarci che ci amate. E che altro vi resta da inventare, per farvi da noi amare? Deh fate, o bontà infinita, ch'io v'ami da oggi avanti con tutte le forze e con tutta la tenerezza. E chi dee amare il mio cuore con maggior tenerezza, che Voi, mio Redentore, che dopo aver data la vita per me, mi date tutto Voi stesso in questo Sagramento? Ah mio Signore, mi ricordass'io sempre del vostro amore, per dimenticarmi di tutto e amar solo Voi, senza intervallo, senza riserva! V'amo, Gesù mio, sopra ogni cosa, e solo Voi voglio amare. Discacciate vi prego dal mio cuore tutti gli affetti, che non sono per Voi. Vi ringrazio che mi date tempo d'amarvi e di piangere i disgusti che vi ho dati. Gesù mio, io desidero che Voi siate l'unico oggetto di tutti gli affetti miei. Soccorretemi Voi e salvatemi; e la salute mia sia l'amarvi con tutt'il cuore, e sempre, in questa e nell'altra vita.
            Madre mia, insegnatemi ad amare Gesù, pregatelo per me.

Wednesday, 18 October 2017

"The Poem of the Cross" or "The Death of Christ" by Emperor Kangxi (translated into English)

When the work on the Cross was accomplished, blood formed a creek
Grace from the west flowed a thousand yards deep.
He stepped onto the midnight road, to subject Himself to four trials.
Before the rooster crowed twice, betrayed thrice was He.
Five hundred lashes tore every inch of His skin.
Two thieves at six feet high hanged beside him.
The sadness was greater than any had ever known;
Seven utterings, one completed task, ten thousand spirits weep.