Tuesday, 6 July 2021

Tuesday's Serial: "Frankenstein or the Modern Prometheus" by Mary Shelley (first version, 1818) (in English) - IX

CHAPTER IV.

I was soon introduced into the presence of the magistrate, an old benevolent man, with calm and mild manners. He looked upon me, however, with some degree of severity; and then, turning towards my conductors, he asked who appeared as witnesses on this occasion.

About half a dozen men came forward; and one being selected by the magistrate, he deposed, that he had been out fishing the night before with his son and brother-in-law, Daniel Nugent, when, about ten o'clock, they observed a strong northerly blast rising, and they accordingly put in for port. It was a very dark night, as the moon had not yet risen; they did not land at the harbour, but, as they had been accustomed, at a creek about two miles below. He walked on first, carrying a part of the fishing tackle, and his companions followed him at some distance. As he was proceeding along the sands, he struck his foot against something, and fell all his length on the ground. His companions came up to assist him; and, by the light of their lantern, they found that he had fallen on the body of a man, who was to all appearance dead. Their first supposition was, that it was the corpse of some person who had been drowned, and was thrown on shore by the waves; but, upon examination, they found that the clothes were not wet, and even that the body was not then cold. They instantly carried it to the cottage of an old woman near the spot, and endeavoured, but in vain, to restore it to life. He appeared to be a handsome young man, about five and twenty years of age. He had apparently been strangled; for there was no sign of any violence, except the black mark of fingers on his neck.

The first part of this deposition did not in the least interest me; but when the mark of the fingers was mentioned, I remembered the murder of my brother, and felt myself extremely agitated; my limbs trembled, and a mist came over my eyes, which obliged me to lean on a chair for support. The magistrate observed me with a keen eye, and of course drew an unfavourable augury from my manner.

The son confirmed his father's account: but when Daniel Nugent was called, he swore positively that, just before the fall of his companion, he saw a boat, with a single man in it, at a short distance from the shore; and, as far as he could judge by the light of a few stars, it was the same boat in which I had just landed.

A woman deposed, that she lived near the beach, and was standing at the door of her cottage, waiting for the return of the fishermen, about an hour before she heard of the discovery of the body, when she saw a boat, with only only one man in it, push off from that part of the shore where the corpse was afterwards found.

Another woman confirmed the account of the fishermen having brought the body into her house; it was not cold. They put it into a bed, and rubbed it; and Daniel went to the town for an apothecary, but life was quite gone.

Several other men were examined concerning my landing; and they agreed, that, with the strong north wind that had arisen during the night, it was very probable that I had beaten about for many hours, and had been obliged to return nearly to the same spot from which I had departed. Besides, they observed that it appeared that I had brought the body from another place, and it was likely, that as I did not appear to know the shore, I might have put into the harbour ignorant of the distance of the town of ——— from the place where I had deposited the corpse.

Mr. Kirwin, on hearing this evidence, desired that I should be taken into the room where the body lay for interment, that it might be observed what effect the sight of it would produce upon me. This idea was probably suggested by the extreme agitation I had exhibited when the mode of the murder had been described. I was accordingly conducted, by the magistrate and several other persons, to the inn. I could not help being struck by the strange coincidences that had taken place during this eventful night; but, knowing that I had been conversing with several persons in the island I had inhabited about the time that the body had been found, I was perfectly tranquil as to the consequences of the affair.

I entered the room where the corpse lay, and was led up to the coffin. How can I describe my sensations on beholding it? I feel yet parched with horror, nor can I reflect on that terrible moment without shuddering and agony, that faintly reminds me of the anguish of the recognition. The trial, the presence of the magistrate and witnesses, passed like a dream from my memory, when I saw the lifeless form of Henry Clerval stretched before me. I gasped for breath; and, throwing myself on the body, I exclaimed, "Have my murderous machinations deprived you also, my dearest Henry, of life? Two I have already destroyed; other victims await their destiny: but you, Clerval, my friend, my benefactor"——

The human frame could no longer support the agonizing suffering that I endured, and I was carried out of the room in strong convulsions.

A fever succeeded to this. I lay for two months on the point of death: my ravings, as I afterwards heard, were frightful; I called myself the murderer of William, of Justine, and of Clerval. Sometimes I entreated my attendants to assist me in the destruction of the fiend by whom I was tormented; and, at others, I felt the fingers of the monster already grasping my neck, and screamed aloud with agony and terror. Fortunately, as I spoke my native language, Mr. Kirwin alone understood me; but my gestures and bitter cries were sufficient to affright the other witnesses.

Why did I not die? More miserable than man ever was before, why did I not sink into forgetfulness and rest? Death snatches away many blooming children, the only hopes of their doating parents: how many brides and youthful lovers have been one day in the bloom of health and hope, and the next a prey for worms and the decay of the tomb! Of what materials was I made, that I could thus resist so many shocks, which, like the turning of the wheel, continually renewed the torture.

But I was doomed to live; and, in two months, found myself as awaking from a dream, in a prison, stretched on a wretched bed, surrounded by gaolers, turnkeys, bolts, and all the miserable apparatus of a dungeon. It was morning, I remember, when I thus awoke to understanding: I had forgotten the particulars of what had happened, and only felt as if some great misfortune had suddenly overwhelmed me; but when I looked around, and saw the barred windows, and the squalidness of the room in which I was, all flashed across my memory, and I groaned bitterly.

This sound disturbed an old woman who was sleeping in a chair beside me. She was a hired nurse, the wife of one of the turnkeys, and her countenance expressed all those bad qualities which often characterize that class. The lines of her face were hard and rude, like that of persons accustomed to see without sympathizing in sights of misery. Her tone expressed her entire indifference; she addressed me in English, and the voice struck me as one that I had heard during my sufferings:

"Are you better now, Sir?" said she.

I replied in the same language, with a feeble voice, "I believe I am; but if it be all true, if indeed I did not dream, I am sorry that I am still alive to feel this misery and horror."

"For that matter," replied the old woman, "if you mean about the gentleman you murdered, I believe that it were better for you if you were dead, for I fancy it will go hard with you; but you will be hung when the next sessions come on. However, that's none of my business, I am sent to nurse you, and get you well; I do my duty with a safe conscience, it were well if every body did the same."

I turned with loathing from the woman who could utter so unfeeling a speech to a person just saved, on the very edge of death; but I felt languid, and unable to reflect on all that had passed. The whole series of my life appeared to me as a dream; I sometimes doubted if indeed it were all true, for it never presented itself to my mind with the force of reality.

As the images that floated before me became more distinct, I grew feverish; a darkness pressed around me; no one was near me who soothed me with the gentle voice of love; no dear hand supported me. The physician came and prescribed medicines, and the old woman prepared them for me; but utter carelessness was visible in the first, and the expression of brutality was strongly marked in the visage of the second. Who could be interested in the fate of a murderer, but the hangman who would gain his fee?

These were my first reflections; but I soon learned that Mr. Kirwin had shewn me extreme kindness. He had caused the best room in the prison to be prepared for me (wretched indeed was the best); and it was he who had provided a physician and a nurse. It is true, he seldom came to see me; for, although he ardently desired to relieve the sufferings of every human creature, he did not wish to be present at the agonies and miserable ravings of a murderer. He came, therefore, sometimes to see that I was not neglected; but his visits were short, and at long intervals.

One day, when I was gradually recovering, I was seated in a chair, my eyes half open, and my cheeks livid like those in death, I was overcome by gloom and misery, and often reflected I had better seek death than remain miserably pent up only to be let loose in a world replete with wretchedness. At one time I considered whether I should not declare myself guilty, and suffer the penalty of the law, less innocent than poor Justine had been. Such were my thoughts, when the door of my apartment was opened, and Mr. Kirwin entered. His countenance expressed sympathy and compassion; he drew a chair close to mine, and addressed me in French—

"I fear that this place is very shocking to you; can I do any thing to make you more comfortable?"

"I thank you; but all that you mention is nothing to me: on the whole earth there is no comfort which I am capable of receiving."

"I know that the sympathy of a stranger can be but of little relief to one borne down as you are by so strange a misfortune. But you will, I hope, soon quit this melancholy abode; for, doubtless, evidence can easily be brought to free you from the criminal charge."

"That is my least concern: I am, by a course of strange events, become the most miserable of mortals. Persecuted and tortured as I am and have been, can death be any evil to me?"

"Nothing indeed could be more unfortunate and agonizing than the strange chances that have lately occurred. You were thrown, by some surprising accident, on this shore, renowned for its hospitality; seized immediately, and charged with murder. The first sight that was presented to your eyes was the body of your friend, murdered in so unaccountable a manner, and placed, as it were, by some fiend across your path."

As Mr. Kirwin said this, notwithstanding the agitation I endured on this retrospect of my sufferings, I also felt considerable surprise at the knowledge he seemed to possess concerning me. I suppose some astonishment was exhibited in my countenance; for Mr. Kirwin hastened to say—

"It was not until a day or two after your illness that I thought of examining your dress, that I might discover some trace by which I could send to your relations an account of your misfortune and illness. I found several letters, and, among others, one which I discovered from its commencement to be from your father. I instantly wrote to Geneva: nearly two months have elapsed since the departure of my letter.—But you are ill; even now you tremble: you are unfit for agitation of any kind."

"This suspense is a thousand times worse than the most horrible event: tell me what new scene of death has been acted, and whose murder I am now to lament."

"Your family is perfectly well," said Mr. Kirwin, with gentleness; "and some one, a friend, is come to visit you."

I know not by what chain of thought the idea presented itself, but it instantly darted into my mind that the murderer had come to mock at my misery, and taunt me with the death of Clerval, as a new incitement for me to comply with his hellish desires. I put my hand before my eyes, and cried out in agony—

"Oh! take him away! I cannot see him; for God's sake, do not let him enter!"

Mr. Kirwin regarded me with a troubled countenance. He could not help regarding my exclamation as a presumption of my guilt, and said, in rather a severe tone—

"I should have thought, young man, that the presence of your father would have been welcome, instead of inspiring such violent repugnance."

"My father!" cried I, while every feature and every muscle was relaxed from anguish to pleasure. "Is my father, indeed, come? How kind, how very kind. But where is he, why does he not hasten to me?"

My change of manner surprised and pleased the magistrate; perhaps he thought that my former exclamation was a momentary return of delirium, and now he instantly resumed his former benevolence. He rose, and quitted the room with my nurse, and in a moment my father entered it.

Nothing, at this moment, could have given me greater pleasure than the arrival of my father. I stretched out my hand to him, and cried—

"Are you then safe—and Elizabeth—and Ernest?"

My father calmed me with assurances of their welfare, and endeavoured, by dwelling on these subjects so interesting to my heart, to raise my desponding spirits; but he soon felt that a prison cannot be the abode of cheerfulness. "What a place is this that you inhabit, my son!" said he, looking mournfully at the barred windows, and wretched appearance of the room. "You travelled to seek happiness, but a fatality seems to pursue you. And poor Clerval—"

The name of my unfortunate and murdered friend was an agitation too great to be endured in my weak state; I shed tears.

"Alas! yes, my father," replied I; "some destiny of the most horrible kind hangs over me, and I must live to fulfil it, or surely I should have died on the coffin of Henry."

We were not allowed to converse for any length of time, for the precarious state of my health rendered every precaution necessary that could insure tranquillity. Mr. Kirwin came in, and insisted that my strength should not be exhausted by too much exertion. But the appearance of my father was to me like that of my good angel, and I gradually recovered my health.

As my sickness quitted me, I was absorbed by a gloomy and black melancholy, that nothing could dissipate. The image of Clerval was for ever before me, ghastly and murdered. More than once the agitation into which these reflections threw me made my friends dread a dangerous relapse. Alas! why did they preserve so miserable and detested a life? It was surely that I might fulfil my destiny, which is now drawing to a close. Soon, oh, very soon, will death extinguish these throbbings, and relieve me from the mighty weight of anguish that bears me to the dust; and, in executing the award of justice, I shall also sink to rest. Then the appearance of death was distant, although the wish was ever present to my thoughts; and I often sat for hours motionless and speechless, wishing for some mighty revolution that might bury me and my destroyer in its ruins.

The season of the assizes approached. I had already been three months in prison; and although I was still weak, and in continual danger of a relapse, I was obliged to travel nearly a hundred miles to the county-town, where the court was held. Mr. Kirwin charged himself with every care of collecting witnesses, and arranging my defence. I was spared the disgrace of appearing publicly as a criminal, as the case was not brought before the court that decides on life and death. The grand jury rejected the bill, on its being proved that I was on the Orkney Islands at the hour the body of my friend was found, and a fortnight after my removal I was liberated from prison.

My father was enraptured on finding me freed from the vexations of a criminal charge, that I was again allowed to breathe the fresh atmosphere, and allowed to return to my native country. I did not participate in these feelings; for to me the walls of a dungeon or a palace were alike hateful. The cup of life was poisoned for ever; and although the sun shone upon me, as upon the happy and gay of heart, I saw around me nothing but a dense and frightful darkness, penetrated by no light but the glimmer of two eyes that glared upon me. Sometimes they were the expressive eyes of Henry, languishing in death, the dark orbs nearly covered by the lids, and the long black lashes that fringed them; sometimes it was the watery clouded eyes of the monster, as I first saw them in my chamber at Ingolstadt.

My father tried to awaken in me the feelings of affection. He talked of Geneva, which I should soon visit—of Elizabeth, and Ernest; but these words only drew deep groans from me. Sometimes, indeed, I felt a wish for happiness; and thought, with melancholy delight, of my beloved cousin; or longed, with a devouring maladie du pays, to see once more the blue lake and rapid Rhone, that had been so dear to me in early childhood: but my general state of feeling was a torpor, in which a prison was as welcome a residence as the divinest scene in nature; and these fits were seldom interrupted, but by paroxysms of anguish and despair. At these moments I often endeavoured to put an end to the existence I loathed; and it required unceasing attendance and vigilance to restrain me from committing some dreadful act of violence.

I remember, as I quitted the prison, I heard one of the men say, "He may be innocent of the murder, but he has certainly a bad conscience." These words struck me. A bad conscience! yes, surely I had one. William, Justine, and Clerval, had died through my infernal machinations; "And whose death," cried I, "is to finish the tragedy? Ah! my father, do not remain in this wretched country; take me where I may forget myself, my existence, and all the world."

My father easily acceded to my desire; and, after having taken leave of Mr. Kirwin, we hastened to Dublin. I felt as if I was relieved from a heavy weight, when the packet sailed with a fair wind from Ireland, and I had quitted for ever the country which had been to me the scene of so much misery.

It was midnight. My father slept in the cabin; and I lay on the deck, looking at the stars, and listening to the dashing of the waves. I hailed the darkness that shut Ireland from my sight, and my pulse beat with a feverish joy, when I reflected that I should soon see Geneva. The past appeared to me in the light of a frightful dream; yet the vessel in which I was, the wind that blew me from the detested shore of Ireland, and the sea which surrounded me, told me too forcibly that I was deceived by no vision, and that Clerval, my friend and dearest companion, had fallen a victim to me and the monster of my creation. I repassed, in my memory, my whole life; my quiet happiness while residing with my family in Geneva, the death of my mother, and my departure for Ingolstadt. I remembered shuddering at the mad enthusiasm that hurried me on to the creation of my hideous enemy, and I called to mind the night during which he first lived. I was unable to pursue the train of thought; a thousand feelings pressed upon me, and I wept bitterly.

Ever since my recovery from the fever I had been in the custom of taking every night a small quantity of laudanum; for it was by means of this drug only that I was enabled to gain the rest necessary for the preservation of life. Oppressed by the recollection of my various misfortunes, I now took a double dose, and soon slept profoundly. But sleep did not afford me respite from thought and misery; my dreams presented a thousand objects that scared me. Towards morning I was possessed by a kind of night-mare; I felt the fiend's grasp in my neck, and could not free myself from it; groans and cries rung in my ears. My father, who was watching over me, perceiving my restlessness, awoke me, and pointed to the port of Holyhead, which we were now entering.

 

 

CHAPTER V.

WE had resolved not to go to London, but to cross the country to Portsmouth, and thence to embark for Havre. I preferred this plan principally because I dreaded to see again those places in which I had enjoyed a few moments of tranquillity with my beloved Clerval. I thought with horror of seeing again those persons whom we had been accustomed to visit together, and who might make inquiries concerning an event, the very remembrance of which made me again feel the pang I endured when I gazed on his lifeless form in the inn at ———.

As for my father, his desires and exertions were bounded to the again seeing me restored to health and peace of mind. His tenderness and attentions were unremitting; my grief and gloom was obstinate, but he would not despair. Sometimes he thought that I felt deeply the degradation of being obliged to answer a charge of murder, and he endeavoured to prove to me the futility of pride.

 

"Alas! my father," said I, "how little do you know me. Human beings, their feelings and passions, would indeed be degraded, if such a wretch as I felt pride. Justine, poor unhappy Justine, was as innocent as I, and she suffered the same charge; she died for it; and I am the cause of this—I murdered her. William, Justine, and Henry—they all died by my hands."

My father had often, during my imprisonment, heard me make the same assertion; when I thus accused myself, he sometimes seemed to desire an explanation, and at others he appeared to consider it as caused by delirium, and that, during my illness, some idea of this kind had presented itself to my imagination, the remembrance of which I preserved in my convalescence. I avoided explanation, and maintained a continual silence concerning the wretch I had created. I had a feeling that I should be supposed mad, and this for ever chained my tongue, when I would have given the whole world to have confided the fatal secret.

Upon this occasion my father said, with an expression of unbounded wonder, "What do you mean, Victor? are you mad? My dear son, I entreat you never to make such an assertion again."

"I am not mad," I cried energetically; "the sun and the heavens, who have viewed my operations, can bear witness of my truth. I am the assassin of those most innocent victims; they died by my machinations. A thousand times would I have shed my own blood, drop by drop, to have saved their lives; but I could not, my father, indeed I could not sacrifice the whole human race."

The conclusion of this speech convinced my father that my ideas were deranged, and he instantly changed the subject of our conversation, and endeavoured to alter the course of my thoughts. He wished as much as possible to obliterate the memory of the scenes that had taken place in Ireland, and never alluded to them, or suffered me to speak of my misfortunes.

As time passed away I became more calm: misery had her dwelling in my heart, but I no longer talked in the same incoherent manner of my own crimes; sufficient for me was the consciousness of them. By the utmost self-violence, I curbed the imperious voice of wretchedness, which sometimes desired to declare itself to the whole world; and my manners were calmer and more composed than they had ever been since my journey to the sea of ice.

We arrived at Havre on the 8th of May, and instantly proceeded to Paris, where my father had some business which detained us a few weeks. In this city, I received the following letter from Elizabeth:—

 

"To Victor Frankenstein.

 

"my dearest friend,

 

"It gave me the greatest pleasure to receive a letter from my uncle dated at Paris; you are no longer at a formidable distance, and I may hope to see you in less than a fortnight. My poor cousin, how much you must have suffered! I expect to see you looking even more ill than when you quitted Geneva. This winter has been passed most miserably, tortured as I have been by anxious suspense; yet I hope to see peace in your countenance, and to find that your heart is not totally devoid of comfort and tranquillity.

"Yet I fear that the same feelings now exist that made you so miserable a year ago, even perhaps augmented by time. I would not disturb you at this period, when so many misfortunes weigh upon you; but a conversation that I had with my uncle previous to his departure renders some explanation necessary before we meet.

"Explanation! you may possibly say; what can Elizabeth have to explain? If you really say this, my questions are answered, and I have no more to do than to sign myself your affectionate cousin. But you are distant from me, and it is possible that you may dread, and yet be pleased with this explanation; and, in a probability of this being the case, I dare not any longer postpone writing what, during your absence, I have often wished to express to you, but have never had the courage to begin.

"You well know, Victor, that our union had been the favourite plan of your parents ever since our infancy. We were told this when young, and taught to look forward to it as an event that would certainly take place. We were affectionate playfellows during childhood, and, I believe, dear and valued friends to one another as we grew older. But as brother and sister often entertain a lively affection towards each other, without desiring a more intimate union, may not such also be our case? Tell me, dearest Victor. Answer me, I conjure you, by our mutual happiness, with simple truth—Do you not love another?

"You have travelled; you have spent several years of your life at Ingolstadt; and I confess to you, my friend, that when I saw you last autumn so unhappy, flying to solitude, from the society of every creature, I could not help supposing that you might regret our connexion, and believe yourself bound in honour to fulfil the wishes of your parents, although they opposed themselves to your inclinations. But this is false reasoning. I confess to you, my cousin, that I love you, and that in my airy dreams of futurity you have been my constant friend and companion. But it is your happiness I desire as well as my own, when I declare to you, that our marriage would render me eternally miserable, unless it were the dictate of your own free choice. Even now I weep to think, that, borne down as you are by the cruelest misfortunes, you may stifle, by the word honour, all hope of that love and happiness which would alone restore you to yourself. I, who have so interested an affection for you, may increase your miseries ten-fold, by being an obstacle to your wishes. Ah, Victor, be assured that your cousin and playmate has too sincere a love for you not to be made miserable by this supposition. Be happy, my friend; and if you obey me in this one request, remain satisfied that nothing on earth will have the power to interrupt my tranquillity.

"Do not let this letter disturb you; do not answer it to-morrow, or the next day, or even until you come, if it will give you pain. My uncle will send me news of your health; and if I see but one smile on your lips when we meet, occasioned by this or any other exertion of mine, I shall need no other happiness.

 

"Elizabeth Lavenza.

 

"Geneva, May 18th, 17—."

 

 

This letter revived in my memory what I had before forgotten, the threat of the fiend—"I will be with you on your wedding-night!" Such was my sentence, and on that night would the dæmon employ every art to destroy me, and tear me from the glimpse of happiness which promised partly to console my sufferings. On that night he had determined to consummate his crimes by my death. Well, be it so; a deadly struggle would then assuredly take place, in which if he was victorious, I should be at peace, and his power over me be at an end. If he were vanquished, I should be a free man. Alas! what freedom? such as the peasant enjoys when his family have been massacred before his eyes, his cottage burnt, his lands laid waste, and he is turned adrift, homeless, pennyless, and alone, but free. Such would be my liberty, except that in my Elizabeth I possessed a treasure; alas! balanced by those horrors of remorse and guilt, which would pursue me until death.

Sweet and beloved Elizabeth! I read and re-read her letter, and some softened feelings stole into my heart, and dared to whisper paradisaical dreams of love and joy; but the apple was already eaten, and the angel's arm bared to drive me from all hope. Yet I would die to make her happy. If the monster executed his threat, death was inevitable; yet, again, I considered whether my marriage would hasten my fate. My destruction might indeed arrive a few months sooner; but if my torturer should suspect that I postponed it, influenced by his menaces, he would surely find other, and perhaps more dreadful means of revenge. He had vowed to be with me on my wedding-night, yet he did not consider that threat as binding him to peace in the mean time; for, as if to shew me that he was not yet satiated with blood, he had murdered Clerval immediately after the enunciation of his threats. I resolved, therefore, that if my immediate union with my cousin would conduce either to her's or my father's happiness, my adversary's designs against my life should not retard it a single hour.

In this state of mind I wrote to Elizabeth. My letter was calm and affectionate. "I fear, my beloved girl," I said, "little happiness remains for us on earth; yet all that I may one day enjoy is concentered in you. Chase away your idle fears; to you alone do I consecrate my life, and my endeavours for contentment. I have one secret, Elizabeth, a dreadful one; when revealed to you, it will chill your frame with horror, and then, far from being surprised at my misery, you will only wonder that I survive what I have endured. I will confide this tale of misery and terror to you the day after our marriage shall take place; for, my sweet cousin, there must be perfect confidence between us. But until then, I conjure you, do not mention or allude to it. This I most earnestly entreat, and I know you will comply."

In about a week after the arrival of Elizabeth's letter, we returned to Geneva. My cousin welcomed me with warm affection; yet tears were in her eyes, as she beheld my emaciated frame and feverish cheeks. I saw a change in her also. She was thinner, and had lost much of that heavenly vivacity that had before charmed me; but her gentleness, and soft looks of compassion, made her a more fit companion for one blasted and miserable as I was.

The tranquillity which I now enjoyed did not endure. Memory brought madness with it; and when I thought on what had passed, a real insanity possessed me; sometimes I was furious, and burnt with rage, sometimes low and despondent. I neither spoke or looked, but sat motionless, bewildered by the multitude of miseries that overcame me.

Elizabeth alone had the power to draw me from these fits; her gentle voice would soothe me when transported by passion, and inspire me with human feelings when sunk in torpor. She wept with me, and for me. When reason returned, she would remonstrate, and endeavour to inspire me with resignation. Ah! it is well for the unfortunate to be resigned, but for the guilty there is no peace. The agonies of remorse poison the luxury there is otherwise sometimes found in indulging the excess of grief.

Soon after my arrival my father spoke of my immediate marriage with my cousin. I remained silent.

"Have you, then, some other attachment?"

"None on earth. I love Elizabeth, and look forward to our union with delight. Let the day therefore be fixed; and on it I will consecrate myself, in life or death, to the happiness of my cousin."

"My dear Victor, do not speak thus. Heavy misfortunes have befallen us; but let us only cling closer to what remains, and transfer our love for those whom we have lost to those who yet live. Our circle will be small, but bound close by the ties of affection and mutual misfortune. And when time shall have softened your despair, new and dear objects of care will be born to replace those of whom we have been so cruelly deprived."

Such were the lessons of my father. But to me the remembrance of the threat returned: nor can you wonder, that, omnipotent as the fiend had yet been in his deeds of blood, I should almost regard him as invincible; and that when he had pronounced the words, "I shall be with you on your wedding-night," I should regard the threatened fate as unavoidable. But death was no evil to me, if the loss of Elizabeth were balanced with it; and I therefore, with a contented and even cheerful countenance, agreed with my father, that if my cousin would consent, the ceremony should take place in ten days, and thus put, as I imagined, the seal to my fate.

Great God! if for one instant I had thought what might be the hellish intention of my fiendish adversary, I would rather have banished myself for ever from my native country, and wandered a friendless outcast over the earth, than have consented to this miserable marriage. But, as if possessed of magic powers, the monster had blinded me to his real intentions; and when I thought that I prepared only my own death, I hastened that of a far dearer victim.

As the period fixed for our marriage drew nearer, whether from cowardice or a prophetic feeling, I felt my heart sink within me. But I concealed my feelings by an appearance of hilarity, that brought smiles and joy to the countenance of my father, but hardly deceived the ever-watchful and nicer eye of Elizabeth. She looked forward to our union with placid contentment, not unmingled with a little fear, which past misfortunes had impressed, that what now appeared certain and tangible happiness, might soon dissipate into an airy dream, and leave no trace but deep and everlasting regret.

Preparations were made for the event; congratulatory visits were received; and all wore a smiling appearance. I shut up, as well as I could, in my own heart the anxiety that preyed there, and entered with seeming earnestness into the plans of my father, although they might only serve as the decorations of my tragedy. A house was purchased for us near Cologny, by which we should enjoy the pleasures of the country, and yet be so near Geneva as to see my father every day; who would still reside within the walls, for the benefit of Ernest, that he might follow his studies at the schools.

In the mean time I took every precaution to defend my person, in case the fiend should openly attack me. I carried pistols and a dagger constantly about me, and was ever on the watch to prevent artifice; and by these means gained a greater degree of tranquillity. Indeed, as the period approached, the threat appeared more as a delusion, not to be regarded as worthy to disturb my peace, while the happiness I hoped for in my marriage wore a greater appearance of certainty, as the day fixed for its solemnization drew nearer, and I heard it continually spoken of as an occurrence which no accident could possibly prevent.

Elizabeth seemed happy; my tranquil demeanour contributed greatly to calm her mind. But on the day that was to fulfil my wishes and my destiny, she was melancholy, and a presentiment of evil pervaded her; and perhaps also she thought of the dreadful secret, which I had promised to reveal to her the following day. My father was in the mean time overjoyed, and, in the bustle of preparation, only observed in the melancholy of his niece the diffidence of a bride.

After the ceremony was performed, a large party assembled at my father's; but it was agreed that Elizabeth and I should pass the afternoon and night at Evian, and return to Cologny the next morning. As the day was fair, and the wind favourable, we resolved to go by water.

Those were the last moments of my life during which I enjoyed the feeling of happiness. We passed rapidly along: the sun was hot, but we were sheltered from its rays by a kind of canopy, while we enjoyed the beauty of the scene, sometimes on one side of the lake, where we saw Mont Salêve, the pleasant banks of Montalêgre, and at a distance, surmounting all, the beautiful Mont Blânc, and the assemblage of snowy mountains that in vain endeavour to emulate her; sometimes coasting the opposite banks, we saw the mighty Jura opposing its dark side to the ambition that would quit its native country, and an almost insurmountable barrier to the invader who should wish to enslave it.

I took the hand of Elizabeth: "You are sorrowful, my love. Ah! if you knew what I have suffered, and what I may yet endure, you would endeavour to let me taste the quiet, and freedom from despair, that this one day at least permits me to enjoy."

"Be happy, my dear Victor," replied Elizabeth; "there is, I hope, nothing to distress you; and be assured that if a lively joy is not painted in my face, my heart is contented. Something whispers to me not to depend too much on the prospect that is opened before us; but I will not listen to such a sinister voice. Observe how fast we move along, and how the clouds which sometimes obscure, and sometimes rise above the dome of Mont Blânc, render this scene of beauty still more interesting. Look also at the innumerable fish that are swimming in the clear waters, where we can distinguish every pebble that lies at the bottom. What a divine day! how happy and serene all nature appears!"

Thus Elizabeth endeavoured to divert her thoughts and mine from all reflection upon melancholy subjects. But her temper was fluctuating; joy for a few instants shone in her eyes, but it continually gave place to distraction and reverie.

The sun sunk lower in the heavens; we passed the river Drance, and observed its path through the chasms of the higher, and the glens of the lower hills. The Alps here come closer to the lake, and we approached the amphitheatre of mountains which forms its eastern boundary. The spire of Evian shone under the woods that surrounded it, and the range of mountain above mountain by which it was overhung.

The wind, which had hitherto carried us along with amazing rapidity, sunk at sunset to a light breeze; the soft air just ruffled the water, and caused a pleasant motion among the trees as we approached the shore, from which it wafted the most delightful scent of flowers and hay. The sun sunk beneath the horizon as we landed; and as I touched the shore, I felt those cares and fears revive, which soon were to clasp me, and cling to me for ever.

 

 

CHAPTER VI.

It was eight o'clock when we landed; we walked for a short time on the shore, enjoying the transitory light, and then retired to the inn, and contemplated the lovely scene of waters, woods, and mountains, obscured in darkness, yet still displaying their black outlines.

The wind, which had fallen in the south, now rose with great violence in the west. The moon had reached her summit in the heavens, and was beginning to descend; the clouds swept across it swifter than the flight of the vulture, and dimmed her rays, while the lake reflected the scene of the busy heavens, rendered still busier by the restless waves that were beginning to rise. Suddenly a heavy storm of rain descended.

I had been calm during the day; but so soon as night obscured the shapes of objects, a thousand fears arose in my mind. I was anxious and watchful, while my right hand grasped a pistol which was hidden in my bosom; every sound terrified me; but I resolved that I would sell my life dearly, and not relax the impending conflict until my own life, or that of my adversary, were extinguished.

Elizabeth observed my agitation for some time in timid and fearful silence; at length she said, "What is it that agitates you, my dear Victor? What is it you fear?"

"Oh! peace, peace, my love," replied I, "this night, and all will be safe: but this night is dreadful, very dreadful."

I passed an hour in this state of mind, when suddenly I reflected how dreadful the combat which I momentarily expected would be to my wife, and I earnestly entreated her to retire, resolving not to join her until I had obtained some knowledge as to the situation of my enemy.

She left me, and I continued some time walking up and down the passages of the house, and inspecting every corner that might afford a retreat to my adversary. But I discovered no trace of him, and was beginning to conjecture that some fortunate chance had intervened to prevent the execution of his menaces; when suddenly I heard a shrill and dreadful scream. It came from the room into which Elizabeth had retired. As I heard it, the whole truth rushed into my mind, my arms dropped, the motion of every muscle and fibre was suspended; I could feel the blood trickling in my veins, and tingling in the extremities of my limbs. This state lasted but for an instant; the scream was repeated, and I rushed into the room.

Great God! why did I not then expire! Why am I here to relate the destruction of the best hope, and the purest creature of earth. She was there, lifeless and inanimate, thrown across the bed, her head hanging down, and her pale and distorted features half covered by her hair. Every where I turn I see the same figure—her bloodless arms and relaxed form flung by the murderer on its bridal bier. Could I behold this, and live? Alas! life is obstinate, and clings closest where it is most hated. For a moment only did I lose recollection; I fainted.

When I recovered, I found myself surrounded by the people of the inn; their countenances expressed a breathless terror: but the horror of others appeared only as a mockery, a shadow of the feelings that oppressed me. I escaped from them to the room where lay the body of Elizabeth, my love, my wife, so lately living, so dear, so worthy. She had been moved from the posture in which I had first beheld her; and now, as she lay, her head upon her arm, and a handkerchief thrown across her face and neck, I might have supposed her asleep. I rushed towards her, and embraced her with ardour; but the deathly languor and coldness of the limbs told me, that what I now held in my arms had ceased to be the Elizabeth whom I had loved and cherished. The murderous mark of the fiend's grasp was on her neck, and the breath had ceased to issue from her lips.

While I still hung over her in the agony of despair, I happened to look up. The windows of the room had before been darkened; and I felt a kind of panic on seeing the pale yellow light of the moon illuminate the chamber. The shutters had been thrown back; and, with a sensation of horror not to be described, I saw at the open window a figure the most hideous and abhorred. A grin was on the face of the monster; he seemed to jeer, as with his fiendish finger he pointed towards the corpse of my wife. I rushed towards the window, and drawing a pistol from my bosom, shot; but he eluded me, leaped from his station, and, running with the swiftness of lightning, plunged into the lake.

The report of the pistol brought a crowd into the room. I pointed to the spot where he had disappeared, and we followed the track with boats; nets were cast, but in vain. After passing several hours, we returned hopeless, most of my companions believing it to have been a form conjured by my fancy. After having landed, they proceeded to search the country, parties going in different directions among the woods and vines.

I did not accompany them; I was exhausted: a film covered my eyes, and my skin was parched with the heat of fever. In this state I lay on a bed, hardly conscious of what had happened; my eyes wandered round the room, as if to seek something that I had lost.

At length I remembered that my father would anxiously expect the return of Elizabeth and myself, and that I must return alone. This reflection brought tears into my eyes, and I wept for a long time; but my thoughts rambled to various subjects, reflecting on my misfortunes, and their cause. I was bewildered in a cloud of wonder and horror. The death of William, the execution of Justine, the murder of Clerval, and lastly of my wife; even at that moment I knew not that my only remaining friends were safe from the malignity of the fiend; my father even now might be writhing under his grasp, and Ernest might be dead at his feet. This idea made me shudder, and recalled me to action. I started up, and resolved to return to Geneva with all possible speed.

There were no horses to be procured, and I must return by the lake; but the wind was unfavourable, and the rain fell in torrents. However, it was hardly morning, and I might reasonably hope to arrive by night. I hired men to row, and took an oar myself, for I had always experienced relief from mental torment in bodily exercise. But the overflowing misery I now felt, and the excess of agitation that I endured, rendered me incapable of any exertion. I threw down the oar; and, leaning my head upon my hands, gave way to every gloomy idea that arose. If I looked up, I saw the scenes which were familiar to me in my happier time, and which I had contemplated but the day before in the company of her who was now but a shadow and a recollection. Tears streamed from my eyes. The rain had ceased for a moment, and I saw the fish play in the waters as they had done a few hours before; they had then been observed by Elizabeth. Nothing is so painful to the human mind as a great and sudden change. The sun might shine, or the clouds might lour; but nothing could appear to me as it had done the day before. A fiend had snatched from me every hope of future happiness: no creature had ever been so miserable as I was; so frightful an event is single in the history of man.

But why should I dwell upon the incidents that followed this last overwhelming event. Mine has been a tale of horrors; I have reached their acme, and what I must now relate can but be tedious to you. Know that, one by one, my friends were snatched away; I was left desolate. My own strength is exhausted; and I must tell, in a few words, what remains of my hideous narration.

I arrived at Geneva. My father and Ernest yet lived; but the former sunk under the tidings that I bore. I see him now, excellent and venerable old man! his eyes wandered in vacancy, for they had lost their charm and their delight—his niece, his more than daughter, whom he doated on with all that affection which a man feels, who, in the decline of life, having few affections, clings more earnestly to those that remain. Cursed, cursed be the fiend that brought misery on his grey hairs, and doomed him to waste in wretchedness! He could not live under the horrors that were accumulated around him; an apoplectic fit was brought on, and in a few days he died in my arms.

What then became of me? I know not; I lost sensation, and chains and darkness were the only objects that pressed upon me. Sometimes, indeed, I dreamt that I wandered in flowery meadows and pleasant vales with the friends of my youth; but awoke, and found myself in a dungeon. Melancholy followed, but by degrees I gained a clear conception of my miseries and situation, and was then released from my prison. For they had called me mad; and during many months, as I understood, a solitary cell had been my habitation.

But liberty had been a useless gift to me had I not, as I awakened to reason, at the same time awakened to revenge. As the memory of past misfortunes pressed upon me, I began to reflect on their cause—the monster whom I had created, the miserable dæmon whom I had sent abroad into the world for my destruction. I was possessed by a maddening rage when I thought of him, and desired and ardently prayed that I might have him within my grasp to wreak a great and signal revenge on his cursed head.

Nor did my hate long confine itself to useless wishes; I began to reflect on the best means of securing him; and for this purpose, about a month after my release, I repaired to a criminal judge in the town, and told him that I had an accusation to make; that I knew the destroyer of my family; and that I required him to exert his whole authority for the apprehension of the murderer.

The magistrate listened to me with attention and kindness: "Be assured, sir," said he, "no pains or exertions on my part shall be spared to discover the villain."

"I thank you," replied I; "listen, therefore, to the deposition that I have to make. It is indeed a tale so strange, that I should fear you would not credit it, were there not something in truth which, however wonderful, forces conviction. The story is too connected to be mistaken for a dream, and I have no motive for falsehood." My manner, as I thus addressed him, was impressive, but calm; I had formed in my own heart a resolution to pursue my destroyer to death; and this purpose quieted my agony, and provisionally reconciled me to life. I now related my history briefly, but with firmness and precision, marking the dates with accuracy, and never deviating into invective or exclamation.

The magistrate appeared at first perfectly incredulous, but as I continued he became more attentive and interested; I saw him sometimes shudder with horror, at others a lively surprise, unmingled with disbelief, was painted on his countenance.

When I had concluded my narration, I said. "This is the being whom I accuse, and for whose detection and punishment I call upon you to exert your whole power. It is your duty as a magistrate, and I believe and hope that your feelings as a man will not revolt from the execution of those functions on this occasion."

This address caused a considerable change in the physiognomy of my auditor. He had heard my story with that half kind of belief that is given to a tale of spirits and supernatural events; but when he was called upon to act officially in consequence, the whole tide of his incredulity returned. He, however, answered mildly, "I would willingly afford you every aid in your pursuit; but the creature of whom you speak appears to have powers which would put all my exertions to defiance. Who can follow an animal which can traverse the sea of ice, and inhabit caves and dens, where no man would venture to intrude? Besides, some months have elapsed since the commission of his crimes, and no one can conjecture to what place he has wandered, or what region he may now inhabit."

"I do not doubt that he hovers near the spot which I inhabit; and if he has indeed taken refuge in the Alps, he may be hunted like the chamois, and destroyed as a beast of prey. But I perceive your thoughts: you do not credit my narrative, and do not intend to pursue my enemy with the punishment which is his desert."

As I spoke, rage sparkled in my eyes; the magistrate was intimidated; "You are mistaken," said he, "I will exert myself; and if it is in my power to seize the monster, be assured that he shall suffer punishment proportionate to his crimes. But I fear, from what you have yourself described to be his properties, that this will prove impracticable, and that, while every proper measure is pursued, you should endeavour to make up your mind to disappointment."

"That cannot be; but all that I can say will be of little avail. My revenge is of no moment to you; yet, while I allow it to be a vice, I confess that it is the devouring and only passion of my soul. My rage is unspeakable, when I reflect that the murderer, whom I have turned loose upon society, still exists. You refuse my just demand: I have but one resource; and I devote myself, either in my life or death, to his destruction."

I trembled with excess of agitation as I said this; there was a phrenzy in my manner, and something, I doubt not, of that haughty fierceness, which the martyrs of old are said to have possessed. But to a Genevan magistrate, whose mind was occupied by far other ideas than those of devotion and heroism, this elevation of mind had much the appearance of madness. He endeavoured to soothe me as a nurse does a child, and reverted to my tale as the effects of delirium.

"Man," I cried, "how ignorant art thou in thy pride of wisdom! Cease; you know not what it is you say."

I broke from the house angry and disturbed, and retired to meditate on some other mode of action.

Saturday, 3 July 2021

"Libertas" by Pope Leo XIII (translated into English)

To the Patriarchs, Primates, Archbishops, and

Bishops of the Catholic World in Grace and

Communion with the Apostolic See.

 

1. Liberty, the highest of natural endowments, being the portion only of intellectual or rational natures, confers on man this dignity - that he is "in the hand of his counsel"(1) and has power over his actions. But the manner in which such dignity is exercised is of the greatest moment, inasmuch as on the use that is made of liberty the highest good and the greatest evil alike depend. Man, indeed, is free to obey his reason, to seek moral good, and to strive unswervingly after his last end. Yet he is free also to turn aside to all other things; and, in pursuing the empty semblance of good, to disturb rightful order and to fall headlong into the destruction which he has voluntarily chosen. The Redeemer of mankind, Jesus Christ, having restored and exalted the original dignity of nature, vouchsafed special assistance to the will of man; and by the gifts of His grace here, and the promise of heavenly bliss hereafter, He raised it to a nobler state. In like manner, this great gift of nature has ever been, and always will be, deservingly cherished by the Catholic Church, for to her alone has been committed the charge of handing down to all ages the benefits purchased for us by Jesus Christ. Yet there are many who imagine that the Church is hostile to human liberty. Having a false and absurd notion as to what liberty is, either they pervert the very idea of freedom, or they extend it at their pleasure to many things in respect of which man cannot rightly be regarded as free.

2. We have on other occasions, and especially in Our encyclical letter Immortale Dei,(2) in treating of the so-called modern liberties, distinguished between their good and evil elements; and We have shown that whatsoever is good in those liberties is as ancient as truth itself, and that the Church has always most willingly approved and practiced that good: but whatsoever has been added as new is, to tell the plain truth, of a vitiated kind, the fruit of the disorders of the age, and of an insatiate longing after novelties. Seeing, however, that many cling so obstinately to their own opinion in this matter as to imagine these modern liberties, cankered as they are, to be the greatest glory of our age, and the very basis of civil life, without which no perfect government can be conceived, We feel it a pressing duty, for the sake of the common good, to treat separately of this subject.

3. It is with moral liberty, whether in individuals or in communities, that We proceed at once to deal. But, first of all, it will be well to speak briefly of natural liberty; for, though it is distinct and separate from moral liberty, natural freedom is the fountainhead from which liberty of whatsoever kind flows, sua vi suaque sponte. The unanimous consent and judgment of men, which is the trusty voice of nature, recognizes this natural liberty in those only who are endowed with intelligence or reason; and it is by his use of this that man is rightly regarded as responsible for his actions. For, while other animate creatures follow their senses, seeking good and avoiding evil only by instinct, man has reason to guide him in each and every act of his life. Reason sees that whatever things that are held to be good upon earth may exist or may not, and discerning that none of them are of necessity for us, it leaves the will free to choose what it pleases. But man can judge of this contingency, as We say, only because he has a soul that is simple, spiritual, and intellectual - a soul, therefore, which is not produced by matter, and does not depend on matter for its existence; but which is created immediately by God, and, far surpassing the condition of things material, has a life and action of its own so that, knowing the unchangeable and necessary reasons of what is true and good, it sees that no particular kind of good is necessary to us. When, therefore, it is established that man's soul is immortal and endowed with reason and not bound up with things material, the foundation of natural liberty is at once most firmly laid.

4. As the Catholic Church declares in the strongest terms the simplicity, spirituality, and immortality of the soul, so with unequalled constancy and publicity she ever also asserts its freedom. These truths she has always taught, and has sustained them as a dogma of faith, and whensoever heretics or innovators have attacked the liberty of man, the Church has defended it and protected this noble possession from destruction. History bears witness to the energy with which she met the fury of the Manichaeans and others like them; and the earnestness with which in later years she defended human liberty at the Council of Trent, and against the followers of Jansenius, is known to all. At no time, and in no place, has she held truce with fatalism.

5. Liberty, then, as We have said, belongs only to those who have the gift of reason or intelligence. Considered as to its nature, it is the faculty of choosing means fitted for the end proposed, for he is master of his actions who can choose one thing out of many. Now, since everything chosen as a means is viewed as good or useful, and since good, as such, is the proper object of our desire, it follows that freedom of choice is a property of the will, or, rather, is identical with the will in so far as it has in its action the faculty of choice. But the will cannot proceed to act until it is enlightened by the knowledge possessed by the intellect. In other words, the good wished by the will is necessarily good in so far as it is known by the intellect; and this the more, because in all voluntary acts choice is subsequent to a judgment upon the truth of the good presented, declaring to which good preference should be given. No sensible man can doubt that judgment is an act of reason, not of the will. The end, or object, both of the rational will and of its liberty is that good only which is in conformity with reason.

6. Since, however, both these faculties are imperfect, it is possible, as is often seen, that the reason should propose something which is not really good, but which has the appearance of good, and that the will should choose accordingly. For, as the possibility of error, and actual error, are defects of the mind and attest its imperfection, so the pursuit of what has a false appearance of good, though a proof of our freedom, just as a disease is a proof of our vitality, implies defect in human liberty. The will also, simply because of its dependence on the reason, no sooner desires anything contrary thereto than it abuses its freedom of choice and corrupts its very essence. Thus it is that the infinitely perfect God, although supremely free, because of the supremacy of His intellect and of His essential goodness, nevertheless cannot choose evil; neither can the angels and saints, who enjoy the beatific vision. St. Augustine and others urged most admirably against the Pelagians that, if the possibility of deflection from good belonged to the essence or perfection of liberty, then God, Jesus Christ, and the angels and saints, who have not this power, would have no liberty at all, or would have less liberty than man has in his state of pilgrimage and imperfection. This subject is often discussed by the Angelic Doctor in his demonstration that the possibility of sinning is not freedom, but slavery. It will suffice to quote his subtle commentary on the words of our Lord: "Whosoever committeth sin is the slave of sin."(3) "Everything," he says, "is that which belongs to it a naturally. When, therefore, it acts through a power outside itself, it does not act of itself, but through another, that is, as a slave. But man is by nature rational. When, therefore, he acts according to reason, he acts of himself and according to his free will; and this is liberty. Whereas, when he sins, he acts in opposition to reason, is moved by another, and is the victim of foreign misapprehensions. Therefore, `Whosoever committeth sin is the slave of sin.' "(4) Even the heathen philosophers clearly recognized this truth, especially they who held that the wise man alone is free; and by the term "wise man" was meant, as is well known, the man trained to live in accordance with his nature, that is, in justice and virtue.

7. Such, then, being the condition of human liberty, it necessarily stands in need of light and strength to direct its actions to good and to restrain them from evil. Without this, the freedom of our will would be our ruin. First of all, there must be law; that is, a fixed rule of teaching what is to be done and what is to be left undone. This rule cannot affect the lower animals in any true sense, since they act of necessity, following their natural instinct, and cannot of themselves act in any other way. On the other hand, as was said above, he who is free can either act or not act, can do this or do that, as he pleases, because his judgment precedes his choice. And his judgment not only decides what is right or wrong of its own nature, but also what is practically good and therefore to be chosen, and what is practically evil and therefore to be avoided. In other words, the reason prescribes to the will what it should seek after or shun, in order to the eventual attainment of man's last end, for the sake of which all his actions ought to be performed. This ordination of reason is called law. In man's free will, therefore, or in the moral necessity of our voluntary acts being in accordance with reason, lies the very root of the necessity of law. Nothing more foolish can be uttered or conceived than the notion that, because man is free by nature, he is therefore exempt from law. Were this the case, it would follow that to become free we must be deprived of reason; whereas the truth is that we are bound to submit to law precisely because we are free by our very nature. For, law is the guide of man's actions; it turns him toward good by its rewards, and deters him from evil by its punishments.

8. Foremost in this office comes the natural law, which is written and engraved in the mind of every man; and this is nothing but our reason, commanding us to do right and forbidding sin. Nevertheless, all prescriptions of human reason can have force of law only inasmuch as they are the voice and the interpreters of some higher power on which our reason and liberty necessarily depend. For, since the force of law consists in the imposing of obligations and the granting of rights, authority is the one and only foundation of all law - the power, that is, of fixing duties and defining rights, as also of assigning the necessary sanctions of reward and chastisement to each and all of its commands. But all this, clearly, cannot be found in man, if, as his own supreme legislator, he is to be the rule of his own actions. It follows, therefore, that the law of nature is the same thing as the eternal law, implanted in rational creatures, and inclining them to their right action and end; and can be nothing else but the eternal reason of God, the Creator and Ruler of all the world. To this rule of action and restraint of evil God has vouchsafed to give special and most suitable aids for strengthening and ordering the human will. The first and most excellent of these is the power of His divine grace, whereby the mind can be enlightened and the will wholesomely invigorated and moved to the constant pursuit of moral good, so that the use of our inborn liberty becomes at once less difficult and less dangerous. Not that the divine assistance hinders in any way the free movement of our will; just the contrary, for grace works inwardly in man and in harmony with his natural inclinations, since it flows from the very Creator of his mind and will, by whom all things are moved in conformity with their nature. As the Angelic Doctor points out, it is because divine grace comes from the Author of nature that it is so admirably adapted to be the safeguard of all natures, and to maintain the character, efficiency, and operations of each.

9. What has been said of the liberty of individuals is no less applicable to them when considered as bound together in civil society. For, what reason and the natural law do for individuals, that human law, promulgated for their good, does for the citizens of States. Of the laws enacted by men, some are concerned with what is good or bad by its very nature; and they command men to follow after what is right and to shun what is wrong, adding at the same time a suitable sanction. But such laws by no means derive their origin from civil society, because, just as civil society did not create human nature, so neither can it be said to be the author of the good which befits human nature, or of the evil which is contrary to it. Laws come before men live together in society, and have their origin in the natural, and consequently in the eternal, law. The precepts, therefore, of the natural law, contained bodily in the laws of men, have not merely the force of human law, but they possess that higher and more august sanction which belongs to the law of nature and the eternal law. And within the sphere of this kind of laws the duty of the civil legislator is, mainly, to keep the community in obedience by the adoption of a common discipline and by putting restraint upon refractory and viciously inclined men, so that, deterred from evil, they may turn to what is good, or at any rate may avoid causing trouble and disturbance to the State. Now, there are other enactments of the civil authority, which do not follow directly, but somewhat remotely, from the natural law, and decide many points which the law of nature treats only in a general and indefinite way. For instance, though nature commands all to contribute to the public peace and prosperity, whatever belongs to the manner, and circumstances, and conditions under which such service is to be rendered must be determined by the wisdom of men and not by nature herself. It is in the constitution of these particular rules of life, suggested by reason and prudence, and put forth by competent authority, that human law, properly so called, consists, binding all citizens to work together for the attainment of the common end proposed to the community, and forbidding them to depart from this end, and, in so far as human law is in conformity with the dictates of nature, leading to what is good, and deterring from evil.

10. From this it is manifest that the eternal law of God is the sole standard and rule of human liberty, not only in each individual man, but also in the community and civil society which men constitute when united. Therefore, the true liberty of human society does not consist in every man doing what he pleases, for this would simply end in turmoil and confusion, and bring on the overthrow of the State; but rather in this, that through the injunctions of the civil law all may more easily conform to the prescriptions of the eternal law. Likewise, the liberty of those who are in authority does not consist in the power to lay unreasonable and capricious commands upon their subjects, which would equally be criminal and would lead to the ruin of the commonwealth; but the binding force of human laws is in this, that they are to be regarded as applications of the eternal law, and incapable of sanctioning anything which is not contained in the eternal law, as in the principle of all law. Thus, St. Augustine most wisely says: "I think that you can see, at the same time, that there is nothing just and lawful in that temporal law, unless what men have gathered from this eternal law."(5) If, then, by anyone in authority, something be sanctioned out of conformity with the principles of right reason, and consequently hurtful to the commonwealth, such an enactment can have no binding force of law, as being no rule of justice, but certain to lead men away from that good which is the very end of civil society.

11. Therefore, the nature of human liberty, however it be considered, whether in individuals or in society, whether in those who command or in those who obey, supposes the necessity of obedience to some supreme and eternal law, which is no other than the authority of God, commanding good and forbidding evil. And, so far from this most just authority of God over men diminishing, or even destroying their liberty, it protects and perfects it, for the real perfection of all creatures is found in the prosecution and attainment of their respective ends; but the supreme end to which human liberty must aspire is God.

12. These precepts of the truest and highest teaching, made known to us by the light of reason itself, the Church, instructed by the example and doctrine of her divine Author, has ever propagated and asserted; for she has ever made them the measure of her office and of her teaching to the Christian nations. As to morals, the laws of the Gospel not only immeasurably surpass the wisdom of the heathen, but are an invitation and an introduction to a state of holiness unknown to the ancients; and, bringing man nearer to God, they make him at once the possessor of a more perfect liberty. Thus, the powerful influence of the Church has ever been manifested in the custody and protection of the civil and political liberty of the people. The enumeration of its merits in this respect does not belong to our present purpose. It is sufficient to recall the fact that slavery, that old reproach of the heathen nations, was mainly abolished by the beneficent efforts of the Church. The impartiality of law and the true brotherhood of man were first asserted by Jesus Christ; and His apostles re-echoed His voice when they declared that in future there was to be neither Jew, nor Gentile, nor barbarian, nor Scythian, but all were brothers in Christ. So powerful, so conspicuous, in this respect is the influence of the Church that experience abundantly testifies how savage customs are no longer possible in any land where she has once set her foot; but that gentleness speedily takes the place of cruelty, and the light of truth quickly dispels the darkness of barbarism. Nor has the Church been less lavish in the benefits she has conferred on civilized nations in every age, either by resisting the tyranny of the wicked, or by protecting the innocent and helpless from injury, or, finally, by using her influence in the support of any form of government which commended itself to the citizens at home, because of its justice, or was feared by their enemies without, because of its power.

13. Moreover, the highest duty is to respect authority, and obediently to submit to just law; and by this the members of a community are effectually protected from the wrong-doing of evil men. Lawful power is from God, "and whosoever resisteth authority resisteth the ordinance of God' ;(6) wherefore, obedience is greatly ennobled when subjected to an authority which is the most just and supreme of all. But where the power to command is wanting, or where a law is enacted contrary to reason, or to the eternal law, or to some ordinance of God, obedience is unlawful, lest, while obeying man, we become disobedient to God. Thus, an effectual barrier being opposed to tyranny, the authority in the State will not have all its own way, but the interests and rights of all will be safeguarded - the rights of individuals, of domestic society, and of all the members of the commonwealth; all being free to live according to law and right reason; and in this, as We have shown, true liberty really consists.

14. If when men discuss the question of liberty they were careful to grasp its true and legitimate meaning, such as reason and reasoning have just explained, they would never venture to affix such a calumny on the Church as to assert that she is the foe of individual and public liberty. But many there are who follow in the footsteps of Lucifer, and adopt as their own his rebellious cry, "I will not serve"; and consequently substitute for true liberty what is sheer and most foolish license. Such, for instance, are the men belonging to that widely spread and powerful organization, who, usurping the name of liberty, style themselves liberals.

15. What naturalists or rationalists aim at in philosophy, that the supporters of liberalism, carrying out the principles laid down by naturalism, are attempting in the domain of morality and politics. The fundamental doctrine of rationalism is the supremacy of the human reason, which, refusing due submission to the divine and eternal reason, proclaims its own independence, and constitutes itself the supreme principle and source and judge of truth. Hence, these followers of liberalism deny the existence of any divine authority to which obedience is due, and proclaim that every man is the law to himself; from which arises that ethical system which they style independent morality, and which, under the guise of liberty, exonerates man from any obedience to the commands of God, and substitutes a boundless license. The end of all this it is not difficult to foresee, especially when society is in question. For, when once man is firmly persuaded that he is subject to no one, it follows that the efficient cause of the unity of civil society is not to be sought in any principle external to man, or superior to him, but simply in the free will of individuals; that the authority in the State comes from the people only; and that, just as every man's individual reason is his only rule of life, so the collective reason of the community should be the supreme guide in the management of all public affairs. Hence the doctrine of the supremacy of the greater number, and that all right and all duty reside in the majority. But, from what has been said, it is clear that all this is in contradiction to reason. To refuse any bond of union between man and civil society, on the one hand, and God the Creator and consequently the supreme Law-giver, on the other, is plainly repugnant to the nature, not only of man, but of all created things; for, of necessity, all effects must in some proper way be connected with their cause; and it belongs to the perfection of every nature to contain itself within that sphere and grade which the order of nature has assigned to it, namely, that the lower should be subject and obedient to the higher.

16. Moreover, besides this, a doctrine of such character is most hurtful both to individuals and to the State. For, once ascribe to human reason the only authority to decide what is true and what is good, and the real distinction between good and evil is destroyed; honor and dishonor differ not in their nature, but in the opinion and judgment of each one; pleasure is the measure of what is lawful; and, given a code of morality which can have little or no power to restrain or quiet the unruly propensities of man, a way is naturally opened to universal corruption. With reference also to public affairs: authority is severed from the true and natural principle whence it derives all its efficacy for the common good; and the law determining what it is right to do and avoid doing is at the mercy of a majority. Now, this is simply a road leading straight to tyranny. The empire of God over man and civil society once repudiated, it follows that religion, as a public institution, can have no claim to exist, and that everything that belongs to religion will be treated with complete indifference. Furthermore, with ambitious designs on sovereignty, tumult and sedition will be common amongst the people; and when duty and conscience cease to appeal to them, there will be nothing to hold them back but force, which of itself alone is powerless to keep their covetousness in check. Of this we have almost daily evidence in the conflict with socialists and members of other seditious societies, who labor unceasingly to bring about revolution. It is for those, then, who are capable of forming a just estimate of things to decide whether such doctrines promote that true liberty which alone is worthy of man, or rather, pervert and destroy it.

17. There are, indeed, some adherents of liberalism who do not subscribe to these opinions, which we have seen to be fearful in their enormity, openly opposed to the truth, and the cause of most terrible evils. Indeed, very many amongst them, compelled by the force of truth, do not hesitate to admit that such liberty is vicious, nay, is simple license, whenever intemperate in its claims, to the neglect of truth and justice; and therefore they would have liberty ruled and directed by right reason, and consequently subject to the natural law and to the divine eternal law. But here they think they may stop, holding that man as a free being is bound by no law of God except such as He makes known to us through our natural reason. In this they are plainly inconsistent. For if - as they must admit, and no one can rightly deny - the will of the Divine Law-giver is to be obeyed, because every man is under the power of God, and tends toward Him as his end, it follows that no one can assign limits to His legislative authority without failing in the obedience which is due. Indeed, if the human mind be so presumptuous as to define the nature and extent of God's rights and its own duties, reverence for the divine law will be apparent rather than real, and arbitrary judgment will prevail over the authority and providence of God. Man must, therefore, take his standard of a loyal and religious life from the eternal law; and from all and every one of those laws which God, in His infinite wisdom and power, has been pleased to enact, and to make known to us by such clear and unmistakable signs as to leave no room for doubt. And the more so because laws of this kind have the same origin, the same author, as the eternal law, are absolutely in accordance with right reason, and perfect the natural law. These laws it is that embody the government of God, who graciously guides and directs the intellect and the will of man lest these fall into error. Let, then, that continue to remain in a holy and inviolable union which neither can nor should be separated; and in all things-for this is the dictate of right reason itself-let God be dutifully and obediently served.

18. There are others, somewhat more moderate though not more consistent, who affirm that the morality of individuals is to be guided by the divine law, but not the morality of the State, for that in public affairs the commands of God may be passed over, and may be entirely disregarded in the framing of laws. Hence follows the fatal theory of the need of separation between Church and State. But the absurdity of such a position is manifest. Nature herself proclaims the necessity of the State providing means and opportunities whereby the community may be enabled to live properly, that is to say, according to the laws of God. For, since God is the source of all goodness and justice, it is absolutely ridiculous that the State should pay no attention to these laws or render them abortive by contrary enact menu. Besides, those who are in authority owe it to the commonwealth not only to provide for its external well-being and the conveniences of life, but still more to consult the welfare of men's souls in the wisdom of their legislation. But, for the increase of such benefits, nothing more suitable can be conceived than the laws which have God for their author; and, therefore, they who in their government of the State take no account of these laws abuse political power by causing it to deviate from its proper end and from what nature itself prescribes. And, what is still more important, and what We have more than once pointed out, although the civil authority has not the same proximate end as the spiritual, nor proceeds on the same lines, nevertheless in the exercise of their separate powers they must occasionally meet. For their subjects are the same, and not infrequently they deal with the same objects, though in different ways. Whenever this occurs, since a state of conflict is absurd and manifestly repugnant to the most wise ordinance of God, there must necessarily exist some order or mode of procedure to remove the occasions of difference and contention, and to secure harmony in all things. This harmony has been not inaptly compared to that which exists between the body and the soul for the well-being of both one and the other, the separation of which brings irremediable harm to the body, since it extinguishes its very life.

19. To make this more evident, the growth of liberty ascribed to our age must be considered apart in its various details. And, first, let us examine that liberty in individuals which is so opposed to the virtue of religion, namely, the liberty of worship, as it is called. This is based on the principle that every man is free to profess as he may choose any religion or none.

20. But, assuredly, of all the duties which man has to fulfill, that, without doubt, is the chiefest and holiest which commands him to worship God with devotion and piety. This follows of necessity from the truth that we are ever in the power of God, are ever guided by His will and providence, and, having come forth from Him, must return to Him. Add to which, no true virtue can exist without religion, for moral virtue is concerned with those things which lead to God as man's supreme and ultimate good; and therefore religion, which (as St. Thomas says) "performs those actions which are directly and immediately ordained for the divine honor",(7) rules and tempers all virtues. And if it be asked which of the many conflicting religions it is necessary to adopt, reason and the natural law unhesitatingly tell us to practice that one which God enjoins, and which men can easily recognize by certain exterior notes, whereby Divine Providence has willed that it should be distinguished, because, in a matter of such moment, the most terrible loss would be the consequence of error. Wherefore, when a liberty such as We have described is offered to man, the power is given him to pervert or abandon with impunity the most sacred of duties, and to exchange the unchangeable good for evil; which, as We have said, is no liberty, but its degradation, and the abject submission of the soul to sin.

21. This kind of liberty, if considered in relation to the State, clearly implies that there is no reason why the State should offer any homage to God, or should desire any public recognition of Him; that no one form of worship is to be preferred to another, but that all stand on an equal footing, no account being taken of the religion of the people, even if they profess the Catholic faith. But, to justify this, it must needs be taken as true that the State has no duties toward God, or that such duties, if they exist, can be abandoned with impunity, both of which assertions are manifestly false. For it cannot be doubted but that, by the will of God, men are united in civil society; whether its component parts be considered; or its form, which implies authority; or the object of its existence; or the abundance of the vast services which it renders to man. God it is who has made man for society, and has placed him in the company of others like himself, so that what was wanting to his nature, and beyond his attainment if left to his own resources, he might obtain by association with others. Wherefore, civil society must acknowledge God as its Founder and Parent, and must obey and reverence His power and authority. Justice therefore forbids, and reason itself forbids, the State to be godless; or to adopt a line of action which would end in godlessness-namely, to treat the various religions (as they call them) alike, and to bestow upon them promiscuously equal rights and privileges. Since, then, the profession of one religion is necessary in the State, that religion must be professed which alone is true, and which can be recognized without difficulty, especially in Catholic States, because the marks of truth are, as it were, engravers upon it. This religion, therefore, the rulers of the State must preserve and protect, if they would provide - as they should do - with prudence and usefulness for the good of the community. For public authority exists for the welfare of those whom it governs; and, although its proximate end is to lead men to the prosperity found in this life, yet, in so doing, it ought not to diminish, but rather to increase, man's capability of attaining to the supreme good in which his everlasting happiness consists: which never can be attained if religion be disregarded.

22. All this, however, We have explained more fully elsewhere. We now only wish to add the remark that liberty of so false a nature is greatly hurtful to the true liberty of both rulers and their subjects. Religion, of its essence, is wonderfully helpful to the State. For, since it derives the prime origin of all power directly from God Himself, with grave authority it charges rulers to be mindful of their duty, to govern without injustice or severity, to rule their people kindly and with almost paternal charity; it admonishes subjects to be obedient to lawful authority, as to the ministers of God; and it binds them to their rulers, not merely by obedience, but by reverence and affection, forbidding all seditious and venturesome enterprises calculated to disturb public order and tranquillity, and cause greater restrictions to be put upon the liberty of the people. We need not mention how greatly religion conduces to pure morals, and pure morals to liberty. Reason shows, and history confirms the fact, that the higher the morality of States; the greater are the liberty and wealth and power which they enjoy.

23. We must now consider briefly liberty of speech, and liberty of the press. It is hardly necessary to say that there can be no such right as this, if it be not used in moderation, and if it pass beyond the bounds and end of all true liberty. For right is a moral power which - as We have before said and must again and again repeat - it is absurd to suppose that nature has accorded indifferently to truth and falsehood, to justice and injustice. Men have a right freely and prudently to propagate throughout the State what things soever are true and honorable, so that as many as possible may possess them; but lying opinions, than which no mental plague is greater, and vices which corrupt the heart and moral life should be diligently repressed by public authority, lest they insidiously work the ruin of the State. The excesses of an unbridled intellect, which unfailingly end in the oppression of the untutored multitude, are no less rightly controlled by the authority of the law than are the injuries inflicted by violence upon the weak. And this all the more surely, because by far the greater part of the community is either absolutely unable, or able only with great difficulty, to escape from illusions and deceitful subtleties, especially such as flatter the passions. If unbridled license of speech and of writing be granted to all, nothing will remain sacred and inviolate; even the highest and truest mandates of natures, justly held to be the common and noblest heritage of the human race, will not be spared. Thus, truth being gradually obscured by darkness, pernicious and manifold error, as too often happens, will easily prevail. Thus, too, license will gain what liberty loses; for liberty will ever be more free and secure in proportion as license is kept in fuller restraint. In regard, however, to all matter of opinion which God leaves to man's free discussion, full liberty of thought and of speech is naturally within the right of everyone; for such liberty never leads men to suppress the truth, but often to discover it and make it known.

24. A like judgment must be passed upon what is called liberty of teaching. There can be no doubt that truth alone should imbue the minds of men, for in it are found the well-being, the end, and the perfection of every intelligent nature; and therefore nothing but truth should be taught both to the ignorant and to the educated, so as to bring knowledge to those who have it not, and to preserve it in those who possess it. For this reason it is plainly the duty of all who teach to banish error from the mind, and by sure safeguards to close the entry to all false convictions. From this it follows, as is evident, that the liberty of which We have been speaking is greatly opposed to reason, and tends absolutely to pervert men's minds, in as much as it claims for itself the right of teaching whatever it pleases - a liberty which the State cannot grant without failing in its duty. And the more so because the authority of teachers has great weight with their hearers, who can rarely decide for themselves as to the truth or falsehood of the instruction given to them.

25. Wherefore, this liberty, also, in order that it may deserve the name, must be kept within certain limits, lest the office of teaching be turned with impunity into an instrument of corruption. Now, truth, which should be the only subject matter of those who teach, is of two kinds: natural and supernatural. Of natural truths, such as the principles of nature and whatever is derived from them immediately by our reason, there is a kind of common patrimony in the human race. On this, as on a firm basis, morality, justice, religion, and the very bonds of human society rest: and to allow people to go unharmed who violate or destroy it would be most impious, most foolish, and most inhuman.

26. But with no less religious care must we preserve that great and sacred treasure of the truths which God Himself has taught us. By many and convincing arguments, often used by defenders of Christianity, certain leading truths have been laid down: namely, that some things have been revealed by God; that the only-begotten Son of God was made flesh, to bear witness to the truth; that a perfect society was founded by Him - the Church, namely, of which He is the head, and with which He has promised to abide till the end of the world. To this society He entrusted all the truths which He had taught, in order that it might keep and guard them and with lawful authority explain them; and at the same time He commanded all nations to hear the voice of the Church, as if it were His own, threatening those who would nor hear it with everlasting perdition. Thus, it is manifest that man's best and surest teacher is God, the Source and Principle of all truth; and the only-begotten Son, who is in the bosom of the Father, the Way, the Truth, and the Life, the true Light which enlightens every man, and to whose teaching all must submit: "And they shall all be taught of God."(8)

27. In faith and in the teaching of morality, God Himself made the Church a partaker of His divine authority, and through His heavenly gift she cannot be deceived. She is therefore the greatest and most reliable teacher of mankind, and in her swells an inviolable right to teach them. Sustained by the truth received from her divine Founder, the Church has ever sought to fulfill holily the mission entrusted to her by God; unconquered by the difficulties on all sides surrounding her, she has never ceased to assert her liberty of teaching, and in this way the wretched superstition of paganism being dispelled, the wide world was renewed unto Christian wisdom. Now, reason itself clearly teaches that the truths of divine revelation and those of nature cannot really be opposed to one another, and that whatever is at variance with them must necessarily be false. Therefore, the divine teaching of the Church, so far from being an obstacle to the pursuit of learning and the progress of science, or in any way retarding the advance of civilization, in reality brings to them the sure guidance of shining light. And for the same reason it is of no small advantage for the perfecting of human liberty, since our Saviour Jesus Christ has said that by truth is man made free: "You shall know the truth, and the truth shall make you free."(9) Therefore, there is no reason why genuine liberty should grow indignant, or true science feel aggrieved, at having to bear the just and necessary restraint of laws by which, in the judgment of the Church and of reason itself, human teaching has to be controlled.

28, The Church, indeed - as facts have everywhere proved - looks chiefly and above all to the defense of the Christian faith, while careful at the same time to foster and promote every kind of human learning. For learning is in itself good, and praiseworthy, and desirable; and further, all erudition which is the outgrowth of sound reason, and in conformity with the truth of things, serves not a little to confirm what we believe on the authority of God. The Church, truly, to our great benefit, has carefully preserved the monuments of ancient wisdom; has opened everywhere homes of science, and has urged on intellectual progress by fostering most diligently the arts by which the culture of our age is so much advanced. Lastly, we must not forget that a vast field lies freely open to man's industry and genius, containing all those things which have no necessary connection with Christian faith and morals, or as to which the Church, exercising no authority, leaves the judgment of the learned free and unconstrained.

29. From all this may be understood the nature and character of that liberty which the followers of liberalism so eagerly advocate and proclaim. On the one hand, they demand for themselves and for the State a license which opens the way to every perversity of opinion; and on the other, they hamper the Church in divers ways, restricting her liberty within narrowest limits, although from her teaching not only is there nothing to be feared, but in every respect very much to be gained.

30. Another liberty is widely advocated, namely, liberty of conscience. If by this is meant that everyone may, as he chooses, worship God or not, it is sufficiently refuted by the arguments already adduced. But it may also be taken to mean that every man in the State may follow the will of God and, from a consciousness of duty and free from every obstacle, obey His commands. This, indeed, is true liberty, a liberty worthy of the sons of God, which nobly maintains the dignity of man and is stronger than all violence or wrong - a liberty which the Church has always desired and held most dear. This is the kind of liberty the Apostles claimed for themselves with intrepid constancy, which the apologists of Christianity confirmed by their writings, and which the martyrs in vast numbers consecrated by their blood. And deservedly so; for this Christian liberty bears witness to the absolute and most just dominion of God over man, and to the chief and supreme duty of man toward God. It has nothing in common with a seditious and rebellious mind; and in no title derogates from obedience to public authority; for the right to command and to require obedience exists only so far as it is in accordance with the authority of God, and is within the measure that He has laid down. But when anything is commanded which is plainly at variance with the will of God, there is a wide departure from this divinely constituted order, and at the same time a direct conflict with divine authority; therefore, it is right not to obey.

31. By the patrons of liberalism, however, who make the State absolute and omnipotent, and proclaim that man should live altogether independently of God, the liberty of which We speak, which goes hand in hand with virtue and religion, is not admitted; and whatever is done for its preservation is accounted an injury and an offense against the State. Indeed, if what they say were really true, there would be no tyranny, no matter how monstrous, which we should not be bound to endure and submit to.

32. The Church most earnestly desires that the Christian teaching, of which We have given an outline, should penetrate every rank of society in reality and in practice; for it would be of the greatest efficacy in healing the evils of our day, which are neither few nor slight, and are the off spring in great part of the false liberty which is so much extolled, and in which the germs of safety and glory were supposed to be contained. The hope has been disappointed by the result. The fruit, instead of being sweet and wholesome, has proved cankered and bitter. If, then, a remedy is desired, let it be sought for in a restoration of sound doctrine, from which alone the preservation of order and, as a consequence, the defense of true liberty can be confidently expected.

33. Yet, with the discernment of a true mother, the Church weighs the great burden of human weakness, and well knows the course down which the minds and actions of men are in this our age being borne. For this reason, while not conceding any right to anything save what is true and honest, she does not forbid public authority to tolerate what is at variance with truth and justice, for the sake of avoiding some greater evil, or of obtaining or preserving some greater good. God Himself in His providence, though infinitely good and powerful, permits evil to exist in the world, partly that greater good may not be impeded, and partly that greater evil may not ensue. In the government of States it is not forbidden to imitate the Ruler of the world; and, as the authority of man is powerless to prevent every evil, it has (as St. Augustine says) to overlook and leave unpunished many things which are punished, and rightly, by Divine Providence.(10) But if, in such circumstances, for the sake of the common good (and this is the only legitimate reason), human law may or even should tolerate evil, it may not and should not approve or desire evil for its own sake; for evil of itself, being a privation of good, is opposed to the common welfare which every legislator is bound to desire and defend to the best of his ability. In this, human law must endeavor to imitate God, who, as St. Thomas teaches, in allowing evil to exist in the world, "neither wills evil to be done, nor wills it not to be done, but wills only to permit it to be done; and this is good."(11) This saying of the Angelic Doctor contains briefly the whole doctrine of the permission of evil.

34. But, to judge aright, we must acknowledge that, the more a State is driven to tolerate evil, the further is it from perfection; and that the tolerance of evil which is dictated by political prudence should be strictly confined to the limits which its justifying cause, the public welfare, requires. Wherefore, if such tolerance would be injurious to the public welfare, and entail greater evils on the State, it would not be lawful; for in such case the motive of good is wanting. And although in the extraordinary condition of these times the Church usually acquiesces in certain modern liberties, not because she prefers them in themselves, but because she judges it expedient to permit them, she would in happier times exercise her own liberty; and, by persuasion, exhortation, and entreaty would endeavor, as she is bound, to fulfill the duty assigned to her by God of providing for the eternal salvation of mankind. One thing, however, remains always true - that the liberty which is claimed for all to do all things is not, as We have often said, of itself desirable, inasmuch as it is contrary to reason that error and truth should have equal rights.

35. And as to tolerance, it is surprising how far removed from the equity and prudence of the Church are those who profess what is called liberalism. For, in allowing that boundless license of which We have spoken, they exceed all limits, and end at last by making no apparent distinction between truth and error, honesty and dishonesty. And because the Church, the pillar and ground of truth, and the unerring teacher of morals, is forced utterly to reprobate and condemn tolerance of such an abandoned and criminal character, they calumniate her as being wanting in patience and gentleness, and thus fail to see that, in so doing, they impute to her as a fault what is in reality a matter for commendation. But, in spite of all this show of tolerance, it very often happens that, while they profess themselves ready to lavish liberty on all in the greatest profusion, they are utterly intolerant toward the Catholic Church, by refusing to allow her the liberty of being herself free.

36. And now to reduce for clearness' sake to its principal heads all that has been set forth with its immediate conclusions, the summing up in this briefly: that man, by a necessity of his nature, is wholly subject to the most faithful and ever-enduring power of God; and that, as a consequence, any liberty, except that which consists in submission to God and in subjection to His will, is unintelligible. To deny the existence of this authority in God, or to refuse to submit to it, means to act, not as a free man, but as one who treasonably abuses his liberty; and in such a disposition of mind the chief and deadly vice of liberalism essentially consists. The form, however, of the sin is manifold; for in more ways and degrees than one can the will depart from the obedience which is due to God or to those who share the divine power.

37. For, to reject the supreme authority to God, and to cast off all obedience to Him in public matters, or even in private and domestic affairs, is the greatest perversion of liberty and the worst kind of liberalism; and what We have said must be understood to apply to this alone in its fullest sense.

38. Next comes the system of those who admit indeed the duty of submitting to God, the Creator and Ruler of the world, inasmuch as all nature is dependent on His will, but who boldly reject all laws of faith and morals which are above natural reason, but are revealed by the authority of God; or who at least impudently assert that there is no reason why regard should be paid to these laws, at any rate publicly, by the State. How mistaken these men also are, and how inconsistent, we have seen above. From this teaching, as from its source and principle, flows that fatal principle of the separation of Church and State; whereas it is, on the contrary, clear that the two powers, though dissimilar in functions and unequal in degree, ought nevertheless to live in concord, by harmony in their action and the faithful discharge of their respective duties.

39. But this teaching is understood in two ways. Many wish the State to be separated from the Church wholly and entirely, so that with regard to every right of human society, in institutions, customs, and laws, the offices of State, and the education of youth, they would pay no more regard to the Church than if she did not exist; and, at most, would allow the citizens individually to attend to their religion in private if so minded. Against such as these, all the arguments by which We disprove the principle of separation of Church and State are conclusive; with this super-added, that it is absurd the citizen should respect the Church, while the State may hold her in contempt.

40. Others oppose not the existence of the Church, nor indeed could they; yet they despoil her of the nature and rights of a perfect society, and maintain that it does not belong to her to legislate, to judge, or to punish, but only to exhort, to advise, and to rule her subjects in accordance with their own consent and will. By such opinion they pervert the nature of this divine society, and attenuate and narrow its authority, its office of teacher, and its whole efficiency; and at the same time they aggrandize the power of the civil government to such extent as to subject the Church of God to the empire and sway of the State, like any voluntary association of citizens. To refute completely such teaching, the arguments often used by the defenders of Christianity, and set forth by Us, especially in the encyclical letter Immortale Dei,(12) are of great avail; for by those arguments it is proved that, by a divine provision, all the rights which essentially belong to a society that is legitimate, supreme, and perfect in all its parts exist in the Church.

41. Lastly, there remain those who, while they do not approve the separation of Church and State, think nevertheless that the Church ought to adapt herself to the times and conform to what is required by the modern system of government. Such an opinion is sound, if it is to be understood of some equitable adjustment consistent with truth and justice; in so far, namely, that the Church, in the hope of some great good, may show herself indulgent, and may conform to the times in so far as her sacred office permits. But it is not so in regard to practices and doctrines which a perversion of morals and a warped judgment have unlawfully introduced. Religion, truth, and justice must ever be maintained; and, as God has intrusted these great and sacred matters to her office as to dissemble in regard to what is false or unjust, or to connive at what is hurtful to religion.

42. From what has been said it follows that it is quite unlawful to demand, to defend, or to grant unconditional freedom of thought, of speech, or writing, or of worship, as if these were so many rights given by nature to man. For, if nature had really granted them, it would be lawful to refuse obedience to God, and there would be no restraint on human liberty. It likewise follows that freedom in these things may be tolerated wherever there is just cause, but only with such moderation as will prevent its degenerating into license and excess. And, where such liberties are in use, men should employ them in doing good, and should estimate them as the Church does; for liberty is to be regarded as legitimate in so far only as it affords greater facility for doing good, but no farther.

43. Whenever there exists, or there is reason to fear, an unjust oppression of the people on the one hand, or a deprivation of the liberty of the Church on the other, it is lawful to seek for such a change of government as will bring about due liberty of action. In such case, an excessive and vicious liberty is not sought, but only some relief, for the common welfare, in order that, while license for evil is allowed by the State, the power of doing good may not be hindered.

44. Again, it is not of itself wrong to prefer a democratic form of government, if only the Catholic doctrine be maintained as to the origin and exercise of power. Of the various forms of government, the Church does not reject any that are fitted to procure the welfare of the subject; she wishes only - and this nature itself requires - that they should be constituted without involving wrong to any one, and especially without violating the rights of the Church.

45. Unless it be otherwise determined, by reason of some exceptional condition of things, it is expedient to take part in the administration of public affairs. And the Church approves of every one devoting his services to the common good, and doing all that he can for the defense, preservation, and prosperity of his country.

46. Neither does the Church condemn those who, if it can be done without violation of justice, wish to make their country independent of any foreign or despotic power. Nor does she blame those who wish to assign to the State the power of self-government, and to its citizens the greatest possible measure of prosperity. The Church has always most faithfully fostered civil liberty, and this was seen especially in Italy, in the municipal prosperity, and wealth, and glory which were obtained at a time when the salutary power of the Church has spread, without opposition, to all parts of the State.

47. These things, venerable brothers, which, under the guidance of faith and reason, in the discharge of Our Apostolic office, We have now delivered to you, We hope, especially by your cooperation with Us, will be useful unto very many. In lowliness of heart We raise Our eyes in supplication to God, and earnestly beseech Him to shed mercifully the light of His wisdom and of His counsel upon men, so that, strengthened by these heavenly gifts, they may in matters of such moment discern what is true, and may afterwards, in public and private at all times and with unshaken constancy, live in accordance with the truth. As a pledge of these heavenly gifts, and in witness of Our good will to you, venerable brothers, and to the clergy and people committed to each of you, We most lovingly grant in the Lord the apostolic benediction.

 

Given at St. Peter's in Rome, the twentieth day of June, 1888, the tenth year of Our Pontificate.

 

 

LEO XIII

 

REFERENCES:

1. Ecclus. 15:14.

2. See no. 93:37-38.

3. John 8:34.

4. Thomas Aquinas, On the Gospel of St. John, cap. VIII, lect. 4, n. 3 (ed.Vives, Vol. 20 p. 95).

5. Augustine, De libero arbitrio, lib. I, cap. 6, n. 15 (PL 32, 1229).

6. Rom. 13:2.

7. Summa theologiae, IIa-IIae, q. LXXXI, a. 6. Answer.

8. John 6:45.

9. John 8:32.

10. Augustine, De libero arbitrio, lib. I, cap. 6, n. 14 (PL 32, 1228).

11. Summa theologiae, la, q. XIX, a. 9, ad 3m.

12. See no. 93:8-11. 

Friday, 2 July 2021

Friday's Sung Word: "Eu Agora Fiquei Mal" by Noel Rosa and Antenor Gargalhada (in Portuguese)

Tenho vontade de ir à Penha
Mas me falta o principal:
A mulher que me ajudava tanto
Ela deu o fora!
Eu agora fiquei mal

Esta mulher foi-se embora
Me deixou bem arruinado
Eu que estava tão sadio
Agora estou acabado
Mas agora eu peço muito
Para não escorregar
Leve o meu pedido
À Santa que está no altar

Tou vendo as coisas feias
Talvez nem possa alcançar
O final da escadaria
Que sobe pro seu altar

Nossa Senhora da Penha
Vai fazer o que puder
Se ela me livra
De toda mulher...

 

 You can listen "Eu Agora Fiquei Mal" sung by Canuto here.