LITMIR.BIZ

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hopeless task (as the Church of Rome very well understands) when he tried to put down seasonarianism. People must and will go to church to be a little better, to the theatre to be a little naughtier, to the Royal Institution to be a little more scientific, than they are in actual life. It is only by pulsations of goodness, naughtiness, and whatever else we affect that we can get on at all. I grant that when in his office, a man should be exact and precise, but our holidays are our garden, and too much precision here is a mistake.

      Surely truces, without even an arrière pensée of difference of opinion, between those who are compelled to take widely different sides during the greater part of their lives, must be of infinite service to those who can enter on them. There are few merely spiritual pleasures comparable to that derived from the temporary laying down of a quarrel, even though we may know that it must be renewed shortly. It is a great grief to me that there is no place where I can go among Mr. Darwin, Professors Huxley, Tyndall, and Ray Lankester, Miss Buckley, Mr. Romanes, Mr. Allen, and others whom I cannot call to mind at this moment, as I can go among the Italian priests. I remember in one monastery (but this was not in the Canton Ticino) the novice taught me how to make sacramental wafers, and I played him Handel on the organ as well as I could. I told him that Handel was a Catholic; he said he could tell that by his music at once. There is no chance of getting among our scientists in this way.

      Some friends say I was telling a lie when I told the novice Handel was a Catholic, and ought not to have done so. I make it a rule to swallow a few gnats a day, lest I should come to strain at them, and so bolt camels; but the whole question of lying is difficult. What is “lying”? Turning for moral guidance to my cousins the lower animals, whose unsophisticated nature proclaims what God has taught them with a directness we may sometimes study, I find the plover lying when she lures us from her young ones under the fiction of a broken wing. Is God angry, think you, with this pretty deviation from the letter of strict accuracy? or was it not He who whispered to her to tell the falsehood—to tell it with a circumstance, without conscientious scruple, not once only, but to make a practice of it, so as to be a plausible, habitual, and professional liar for some six weeks or so in the year? I imagine so. When I was young I used to read in good books that it was God who taught the bird to make her nest, and if so He probably taught each species the other domestic arrangements best suited to it. Or did the nest-building information come from God, and was there an evil one among the birds also who taught them at any rate to steer clear of priggishness?

      Think of the spider again—an ugly creature, but I suppose God likes it. What a mean and odious lie is that web which naturalists extol as such a marvel of ingenuity!

      Once on a summer afternoon in a far country I met one of those orchids who make it their business to imitate a fly with their petals. This lie they dispose so cunningly that real flies, thinking the honey is being already plundered, pass them without molesting them. Watching intently and keeping very still, methought I heard this orchid speaking to the offspring which she felt within her, though I saw them not. “My children,” she exclaimed, “I must soon leave you; think upon the fly, my loved ones, for this is truth; cling to this great thought in your passage through life, for it is the one thing needful; once lose sight of it and you are lost!” Over and over again she sang this burden in a small still voice, and so I left her. Then straightway I came upon some butterflies whose profession it was to pretend to believe in all manner of vital truths which in their inner practice they rejected; thus, asserting themselves to be certain other and hateful butterflies which no bird will eat by reason of their abominable smell, these cunning ones conceal their own sweetness, and live long in the land and see good days. No: lying is so deeply rooted in nature that we may expel it with a fork, and yet it will always come back again: it is like the poor, we must have it always with us; we must all eat a peck of moral dirt before we die.

      All depends upon who it is that is lying. One man may steal a horse when another may not look over a hedge. The good man who tells no lies wittingly to himself and is never unkindly, may lie and lie and lie whenever he chooses to other people, and he will not be false to any man: his lies become truths as they pass into the hearers’ ear. If a man deceives himself and is unkind, the truth is not in him, it turns to falsehood while yet in his mouth, like the quails in the Wilderness of Sinai. How this is so or why, I know not, but that the Lord hath mercy on whom He will have mercy and whom He willeth He hardeneth.

      My Italian friends are doubtless in the main right about the priests, but there are many exceptions, as they themselves gladly admit. For my own part I have found the curato in the small subalpine villages of North Italy to be more often than not a kindly excellent man to whom I am attracted by sympathies deeper than any mere superficial differences of opinion can counteract. With monks, however, as a general rule I am less able to get on: nevertheless, I have received much courtesy at the hands of some.

      My young friend the novice was delightful—only it was so sad to think of the future that is before him. He wanted to know all about England, and when I told him it was an island, clasped his hands and said, “Oh che Provvidenza!” He told me how the other young men of his own age plagued him as he trudged his rounds high up among the most distant hamlets begging alms for the poor. “Be a good fellow,” they would say to him, “drop all this nonsense and come back to us, and we will never plague you again.” Then he would turn upon them and put their words from him. Of course my sympathies were with the other young men rather than with him, but it was impossible not to be sorry for the manner in which he had been humbugged from the day of his birth, till he was now incapable of seeing things from any other standpoint than that of authority.

      What he said to me about knowing that Handel was a Catholic by his music, put me in mind of what another good Catholic once said to me about a picture. He was a Frenchman and very nice, but a dévot, and anxious to convert me. He paid a few days’ visit to London, so I showed him the National Gallery. While there I pointed out to him Sebastian del Piombo’s picture of the raising of Lazarus as one of the supposed masterpieces of our collection. He had the proper orthodox fit of admiration over it, and then we went through the other rooms. After a while we found ourselves before West’s picture of “Christ healing the sick.” My French friend did not, I suppose, examine it very carefully, at any rate he believed he was again before the raising of Lazarus by Sebastian del Piombo; he paused before it and had his fit of admiration over again: then turning to me he said, “Ah! you would understand this picture better if you were a Catholic.” I did not tell him of the mistake he had made, but I thought even a Protestant after a certain amount of experience would learn to see some difference between Benjamin West and Sebastian del Piombo.

      From Calonico I went down into the main road and walked to Giornico, taking the right bank of the river from the bridge at the top of the Biaschina. Not a sod of the railway was as yet turned. At Giornico I visited the grand old church of S. Nicolao, which, though a later foundation than the church at Mairengo, retains its original condition, and appears, therefore, to be much the older of the two. The stones are very massive, and the courses are here and there irregular as in Cyclopean walls; the end wall is not bonded into the side walls but simply built between them; the main door is very fine, and there is a side door also very good. There are two altars one above the other, as in the churches of S. Abbondio and S. Cristoforo at Como, but I could not make the lower altar intelligible in my sketch, and indeed could hardly see it, so was obliged to leave it out. The remains of some very early frescoes can be seen, but I did not think them remarkable. Altogether, however, the church is one which no one should miss seeing who takes an interest in early architecture.

       While painting the study from which the following sketch is taken, I was struck with the wonderfully vivid green which the whitewashed vault of the chancel and the arch dividing the chancel from the body of the church took by way of reflection from the grass and trees outside. It is not easy at first to see how the green manages to find its way inside the church, but the grass seems to get in everywhere. I had already often seen green reflected from brilliant pasturage on to the shadow under the eaves of whitewashed houses, but I never saw it suffuse a whole interior as it does on a fine summer’s day at Giornico. I do not remember to have seen this effect in England.

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