Eminent Victorians Lytton Strachey (sight word books txt) đ
- Author: Lytton Strachey
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At the time, however, Newmanâs treatment of the Articles seemed to display not only a perverted supersubtlety of intellect, but a temper of mind that was fundamentally dishonest. It was then that he first began to be assailed by those charges of untruthfulness which reached their culmination more than twenty years later in the celebrated controversy with Charles Kingsley, which led to the writing of the Apologia. The controversy was not a very fruitful one, chiefly because Kingsley could no more understand the nature of Newmanâs intelligence than a subaltern in a line regiment can understand a Brahmin of Benares. Kingsley was a stout Protestant, whose hatred of Popery was, at bottom, simply ethicalâ âan honest, instinctive horror of the practices of priestcraft and the habits of superstition; and it was only natural that he should see in those innumerable delicate distinctions which Newman was perpetually drawing, and which he himself had not only never thought of, but could not even grasp, simply another manifestation of the inherent falsehood of Rome. But, in reality, no one, in one sense of the word, was more truthful than Newman. The idea of deceit would have been abhorrent to him; and indeed it was owing to his very desire to explain what he had in his mind exactly and completely, with all the refinements of which his subtle brain was capable, that persons such as Kingsley were puzzled into thinking him dishonest. Unfortunately, however, the possibilities of truth and falsehood depend upon other things besides sincerity. A man may be of a scrupulous and impeccable honesty, and yet his respect for the truthâ âit cannot be deniedâ âmay be insufficient. He may be, like the lunatic, the lover, and the poet, âof imagination all compactâ; he may be blessed, or cursed, with one of those âseething brains,â one of those âshaping fanatasiesâ that âapprehend more than cool reason ever comprehendsâ; he may be by nature incapable of sifting evidence, or by predilection simply indisposed to do so. âWhen we were there,â wrote Newman in a letter to a friend after his conversion, describing a visit to Naples, and the miraculous circumstances connected with the liquefaction of St. Januariusâs blood,
âthe feast of St. Gennaro was coming on, and the Jesuits were eager for us to stopâ âthey have the utmost confidence in the miracleâ âand were the more eager because many Catholics, till they have seen it, doubt it. Our father director here tells us that before he went to Naples he did not believe it. That is, they have vague ideas of natural means, exaggeration, etc., not of course imputing fraud. They say conversions often take place in consequence. It is exposed for the Octave, and the miracle continuesâ âit is not simple liquefaction, but sometimes it swells, sometimes boils, sometimes meltsâ âno one can tell what is going to take place. They say it is quite overcomingâ âand people cannot help crying to see it. I understand that Sir H. Davy attended every day, and it was this extreme variety of the phenomenon which convinced him that nothing physical would account for it. Yet there is this remarkable fact that liquefactions of blood are common at Naplesâ âand, unless it is irreverent to the Great Author of Miracles to be obstinate in the inquiry, the question certainly rises whether there is something in the air. (Mind, I donât believe there isâ âand, speaking humbly, and without having seen it, think it a true miracleâ âbut I am arguing.) We saw the blood of St. Patrizia, half liquid; i.e. liquefying, on her feast day. St. John Baptistâs blood sometimes liquefies on the 29th of August, and did when we were at Naples, but we had not time to go to the church. We saw the liquid blood of an Oratorian Father; a good man, but not a saint, who died two centuries ago, I think; and we saw the liquid blood of Da Ponte, the great and holy Jesuit, who, I suppose, was almost a saint. But these instances do not account for liquefaction on certain days, if this is the case. But the most strange phenomenon is what happens at Ravello, a village or town above Amalfi. There is the blood of St. Pantaleon. It is in a vessel amid the stonework of the Altarâ âit is not touched but on his feast in June it liquefies. And more, there is an excommunication against those who bring portions of the True Cross into the Church. Why? Because the blood liquefies, whenever it is brought. A person I know, not knowing the prohibition, brought in a portion, and the Priest suddenly said, who showed the blood, âWho has got the Holy Cross about him?â I tell you what was told me by a grave and religious man. It is a curious coincidence that in telling this to our Father Director here, he said, âWhy, we have a portion of St. Pantaleonâs blood at the Chiesa Nuova, and it is always liquid.âââ
After leaving Naples, Newman visited Loreto, and inspected the house of the Holy Family, which, as is known to the faithful, was transported thither, in three hops, from Palestine.
âI went to Loreto,â he wrote, âwith a simple faith, believing what I still more believed when I saw it. I have no doubt now. If you ask me why I believe it, it is because everyone believes it at Rome; cautious as they are and sceptical about some other things. I have no antecedent difficulty in the matter. He who floated the Ark on the surges of a worldwide sea, and enclosed in it all living things, who has hidden the terrestrial paradise, who said
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