«Трактат о реликвиях»

«Бамбино постоянно разъезжает; люди иногда дерутся у ворот монастыря, чтобы заполучить его. Он особенно занят летом, и его плата тогда выше, в зависимости от конкуренции и жары, что, я думаю, вполне справедливо». — Дюпати, «Письма об Италии», письмо XLVIII.

Бамбино продолжает поддерживать свой авторитет; и я недавно читал в газетах, что английская леди знатного происхождения, перешедшая в лоно Рима, выполняла обязанности его няньки на празднике своей принятой церкви. 86.Insolitam imaginem. I have made use in the text of the English Roman Catholic translation of the canons of the Council of Trent, by the Rev. Mr Waterworth.87.“Omnia hæc impia sunt et cultus idolorum, alloqui ipsas statuas aut ossa, aut fingere Deum aut sanctos magis in uno loco, seu ad hanc statuam alligatos esse quam ad alia loca. Nihil differunt invocationes quæ fiunt ad Mariam Aquensem seu Ratisbonensem ab invocationibus ethnicis, quæ flebant ad Dianam Ephesiam, aut ad Junonem Platæensem, aut ad alias statuas.”—Respon. ad Articul. Bavaric, art. 17, p. 381.88.Middleton's “Miscellaneous Works,” vol. v., p. 96, edition of 1755.89.Ibid., p. 97.90.Hospinian, “De Origine Templ.,” lib. ii. cap. 23; apud Middleton, loco citato.91.Beugnot, vol. i. p. 231, on the authority of Sosomenes.92.There are some Protestant writers who attach great value to the apostolic canons, as, for instance, Dr Beveridge, Bishop of St Asaph, who wrote a defence of them.93.“Institutiones Christianæ,” lib. vi., cap. 2; apud, “Hospinian de Origine Templorum,” lib. ii., cap. 10.94.This date is a mistake, and I would have taken it for a misprint if the author had not said before, that “Vigilantius attacked the practices of the church in the fourth age.” I have, in speaking of this subject, p. 71, followed the authority of the great historian of the Roman Catholic Church, Fleury, who says that Jerome answered Vigilantius in 404.95.Vid. supra, p. 14, et seq., the opinions of Chateaubriand and Beugnot on the same subject.96.The appellation of regina cælorum, queen of heaven, is frequently given to the blessed Virgin in Roman Catholic litanies and hymns addressed to her. The queen of heaven mentioned by Jeremiah is supposed to be the same as Astarte, or the Syrian Venus.97.Геродот, кн. II, стр. 36,—

«Qui grege linigero circumdatus et grege calvo, Plangentis populi currit derisor Anubis».

Ювенал, VI. 532. 98.He describes in it the well-known Roman Catholic practice of flagellation or self-whipping, which has been, and is still, done by the priests and votaries of several Pagan deities.99.“Namque omnia loca quae thuris constiterit vapore fumasse, si tamen ea fuisse in jure thurificantium probabitur, fisco nostro adsocianda censemus,” &c.—Vid. also supra, p. 48.100.I give these numbers on the authority of the Almanac de Gotha.101.The facts of this curious affair have never been published, but they are preserved in the ecclesiastical archives of Moscow, and a copy of them in the ecclesiastical academy of St Petersburgh.—Strahl's Beyträge zur Russischen Kirchengeschichte, p. 239.102.Hermann Geschichte von Russland, 1853, vol. v., p. 89.103.Anointment with oil makes a part of the Greek ritual of baptism.104.These regulations may appear strange in a country like this, but in Russia all the population is divided into various classes, and nobody can pass from one of them into another without the authorization of the Government; as, for instance, if a peasant or agriculturist wishes to become a burgher by settling in a town. The peasantry in the Baltic provinces were emancipated under the reign of the Emperor Alexander, but the landowners still maintain a certain authority over them.105.The Pope, book iv., chap. 1.106.Bodenstedt's Morning Land; or, Thousand and One Days in the East. Second Series, vol. i., p. 61, et seq., a work which is particularly interesting at the present time.107.Studien über Russland, vol. i., p. 101.108.The Russians of that time were known as slave dealers, according to Benjamin of Tudela, a Jewish traveller of the same period.109.Travels of Ibn Foslan, German translation, by Frähn, p. 7.110.“Die Völker des Kaukasus,” p. 284.111.It owned before the confiscation of the church estates more than a hundred thousand male serfs.112.Studien über Russland, vol. i. p. 87.113.Simocatta, apud Basnage, p. 1332.114.This reform, accomplished in the reign of Alexius, father of Peter the Great, consisted chiefly in the correction of the text of the Slavonic Scriptures and liturgical books, which had been greatly disfigured by the ignorance of successive copyists, and in the prohibition of some superstitious practices, which had usurped an important part in the divine service of the Russian Church. These wise reforms produced, however, a violent opposition, and several millions separated from the established church, and are known, though divided into many sects, under the general appellation of Raskolniks, i.e., schismatics, whilst they call themselves Starovertzi, or those of the old faith, and designate the established church by the name of the Niconian heresy.115.Leveque, Histoire de Russie revue, par Malte Brun et Depping, tom. iv. p. 131.116.The title of this book is “Das Merk würdige Jahr Meines Lebens”—“The Memorable Year of my Life.” It has been, I believe, translated into English.117.A civil grade equal to that of a captain in the army.118.The author observes in a note that, in former times, a petty ecclesiastical prince, the Archbishop of Cologne, could conceive and partly execute the gigantic plan of the Cologne minster, and that in the present time, though the whole of Germany had undertaken to build the remainder of it, her people would have abandoned this project long ago, if it were not supported by the kings. He ought, however, I think, to confine his remarks to Germany, because there are certainly more places of worship built by voluntary contributions in England than in Russia.119.Studien über Russland, vol. i. p. 91.120.Studien über Russland, vol. i. p. 93.121.Leveque, Histoire de Russie, vol. iv., p. 133.122.London: Longman & Co. 1854.123.The title of this curious production is, “An Appeal on the Eastern Question to the Senatus Academicus of the Royal College of Edinburgh. By a Russian, Quondam Civis Bibliothecæ Edinensis.” Edinburgh: Thomas C. Jack, 92 Princes Street. London: Hamilton, Adams, & Co. 1854.124.Letter xxxvi., at the end.125.Vide supra, p. 184.126.“Custine's Russia,” letter xxxvi. The same opinion is expressed by Baron Haxthausen, whom I have quoted above, and who says, “The sons of the papas and other young men acquire in the seminaries and ecclesiastical academies a certain degree of theological learning, after which they indue the monacal dress, and are inscribed on the rolls of some convent, without however remaining in it. They enter the offices of bishops and archbishops to perform their personal as well as clerical service. Their position becomes then exactly the same as that of the military aides-de-camp of the Generals, and of the civil ones of ministers, and it is from amongst them that bishops, archimandrites, abbots, &c., are chosen. It is a career like every other service in Russia. Several of these ecclesiastics may have chosen their calling from a real devotion; the most part of them are, however, driven into it by an immeasurable ambition, selfishness, speculation, and vanity, the curse of the upper classes of Russia.”—(Studien über Russland, vol. i., p. 89.) It must be remarked that all the dignities of the Greek church are reserved for the monastic or regular clergy, whilst the secular (who cannot take orders without being married) do not rise above the station of a parish priest. This last-named function, which gives no prospects of promotion, is generally left to such theological students as are not fit for any thing better, and, with some few honourable exceptions, they are generally an ignorant and drunken set, treated with very little respect by the upper classes. The following anecdote, characteristic of the moral and intellectual condition of that class of the Russian clergy, was related to the author by a friend who had resided for some time in Russia. A landowner of the government of Kazan, Mr Bakhmetieff, who was very fond of the pleasures of the table in the old style, was in the habit of inviting to his revels the priests of the neighbourhood. Once, when his clerical guests had got so drunk as to lose all consciousness, their host, who was less overpowered by the effect of drink, determined to play them a practical joke, by daubing their beards with melted wax. The distress of these poor fellows, on awaking from their sleep, at this strange unction of their beards, was very great, because it was impossible to get rid of the wax without greatly injuring that hirsute appendage, upon which so much of their personal respectability rests. They became the laughing-stock of their congregations, and the story made a great noise over all the country.127.The Greek Church admits no carved images, as being prohibited by the second commandment.128.They have considerably more, as will be shown presently.129.Every altar in a Roman Catholic church must contain some relic.130.It is said to have been made of pasteboard.131.There are, besides the five water pots mentioned by Calvin, thirteen others, at St Nicolo of the Lido at Venice, at Moscow, at Bologne, at Tongres, at Cologne, at Beauvaia, at the abbey of Port Royal at Paris, and at Orleans, though the Gospel mentions but six. The materials of which they are made are very dissimilar to each other, and so are their respective measures, whilst those mentioned in the Gospel seem to have been all of the same size.132.There are, besides these, thirteen more, unknown probably to Calvin; but it would be too tedious to enumerate where they may be seen.133.If a diligent inquiry were instituted after these relics in particular, four times as many as are here enumerated might be found in other parts.134.I have employed the term Sudary, which has been adopted by Webster, from the Latin word sudarium, to designate the relic in question.135.По-видимому, платок с отпечатком лица Иисуса Христа, покрытый кровью и потом, хранился в церкви в Риме в XI веке, ибо он упоминается в булле Папы Сергия IV, датированной 1011 годом. Мы не знаем, какие истории об этой реликвии рассказывались в то время, но, по-видимому, продавались ее копии, называемые «Вероники», т.е. искаженное «verum icon» — «истинный образ»; и, несомненно, это название породило легенду о Святой Веронике, которая отерла лицо Христа своим платком, когда он шел на Голгофу. Существует много версий этой легенды, например, что именно эту женщину Христос исцелил от кровотечения, в то время как другие утверждают, что она была не кем иным, как Береникой, племянницей царя Ирода. Также рассказывается, что после рассеяния апостолов Святая Вероника отправилась в компании Марии Магдалины, Марфы и Лазаря в Марсель, где совершила много чудес своим платком. Император Тиберий услышал об этих чудесах и, заболев, вызвал Веронику в Рим. Она исцелила его в одно мгновение и была вознаграждена великими почестями и богатыми подарками. Остаток жизни она провела в Риме в компании Святого Петра и Святого Павла и завещала чудотворный платок Папе Святому Клименту. Однако следует заметить, что эта легенда не получила официального одобрения Римско-католической церкви, хотя Святая Вероника признана и имеет место в календаре на 21 февраля; и говорят, что она приняла мученическую смерть во Франции. Что касается больших судариев или полотен, на которых отпечатано все тело Иисуса Христа, и нелепость которых Кальвин так ясно разоблачил, то самый знаменитый из них находится в Турине. Его история любопытна, поскольку она показывает, что усилия просвещенных и благочестивых прелатов предотвратить проникновение идолопоклоннических практик в их церкви оказались тщетными перед лицом той общей склонности к поклонению видимым объектам, которая так сильно заложена в испорченной человеческой природе, что даже в наш просвещенный век мы постоянно наблюдаем такие проявления ее возрождения, которые можно сравнить только с темными временами средневековья. Самые яркие примеры, несомненно, — это Святая риза в Трире и реликвии Святой Феодосии, которые были недавно установлены в Амьене с большой помпой и в присутствии самых выдающихся прелатов Римско-католической церкви, которые, кажется, теперь так же стремятся поощрять этот вид фетишизма, как некоторые из их предшественников ранее стремились подавить то же злоупотребление. Но вернемся к нашей непосредственной теме — святому сударию в Турине. Это длинное льняное полотно, на котором красноватой краской нарисовано двойное подобие человеческого тела, т.е. вид спереди и сзади, совершенно обнаженного, за исключением широкого шарфа, опоясывающего чресла. Претендуют на то, что эта реликвия была спасена христианином при взятии Иерусалима Титом, и она сохранялась верующими в течение многих веков.

В 640 году он был возвращен в Палестину, откуда был перевезен в Европу крестоносцами. Его взял французский рыцарь по имени Жоффруа де Шарни, который подарил его коллегиальной церкви места под названием Лире, принадлежавшего ему и расположенного примерно в трех лье от города Труа в Шампани; даритель заявил по этому случаю, что это святое полотно было взято им у неверных и что оно чудесным образом избавило его из тюремного подземелья, в которое он был брошен англичанами.

Каноники той церкви, сразу увидев большую прибыль, которую можно извлечь из такой реликвии, не теряя времени, выставили ее, и их церковь вскоре была переполнена верующими. Однако епископ Труа, Анри де Пуатье, не найдя доказательств подлинности этой реликвии, запретил показывать ее как объект поклонения, и она оставалась без внимания в течение двадцати четырех лет.

Сыновья Жоффруа де Шарни около 1388 года получили разрешение от папского легата вернуть эту реликвию своего отца в церковь Лире, и каноник выставил ее перед кафедрой, окружив зажженными свечами, но епископ Труа, Петр д'Арси, запретил эту выставку под страхом отлучения от церкви. Впоследствии они получили от короля Карла VI разрешение поклоняться святому сударию в церкви Лире. Епископ после этого отправился ко двору и представил королю, что поклонение мнимому полотну Иисуса Христа есть не что иное, как самое настоящее идолопоклонство, и он аргументировал это столь эффективно, что Карл отменил разрешение эдиктом от 21 августа 1389 года.

Сыновья Жоффруа де Шарни затем обратились к Папе Клименту VII, который находился в Авиньоне, и он дал разрешение на выставление святого судария. Епископ Труа направил Папе меморандум, объясняющий важность, придаваемую этой так называемой святой реликвии. Климент, однако, не запретил показывать сударий, но он запретил выставлять его как настоящий сударий Иисуса Христа. Каноники Лире, следовательно, отложили свой сударий, но он вновь появился в других местах, и после того, как его показывали в различных церквях и монастырях, он остался в Шамбери в 1432 году, где никто не осмеливался оспаривать его подлинность. С того времени его слава возросла, и Франциск I, король Франции, совершил паломничество пешком весь путь от Лиона до Шамбери, чтобы поклониться этому льняному полотну. В 1578 году, когда Святой Карл Борромео объявил о своем намерении отправиться пешком в Шамбери, чтобы поклониться святому сударию, герцог Савойский, желая избавить этого высокородного святого от трудностей столь долгого паломничества, приказал доставить реликвию в Турин, где она с тех пор и остается, и где чудеса, совершаемые ею, и торжественное поклонение, воздаваемое ей, могут считаться доказательством того, что в ее подлинности больше не сомневаются.

Существует около шести святых судариев, хранящихся в других церквях, помимо частей, показанных в других местах. 136.Calvin, speaking of the silver pieces for which Judas betrayed our Lord, does not say where they are shown. Two of them are preserved in the Church of the Annunciation at Florence, one in the Church of St John of the Lateran, and another in that of the Holy Cross at Rome. There is one piece at the Church of the Visitandine Convent at Aix in Provence besides many other places where they are displayed.—Collin de Plancy, Dictionaire des Reliques.137.The whole skeleton of the animal is preserved at Vicenza, enclosed in an artificial figure of an ass.138.Eusebius relates, that Abgarus, king of Edessa, having heard of Christ's teaching and miracles, sent an embassy to acknowledge our Lord's divinity, and to invite him to his kingdom, in order to cure Abgarus of a complaint of long standing; upon which Christ sent him the likeness mentioned in the text. Now, it is impossible for one moment to admit, that, if such an important fact had any truthful foundation, it would have been left unrecorded by the apostles.139.The Roman Catholic Church maintains that the Blessed Virgin was carried to heaven by angels, and it commemorates this event by the festival of the Assumption on the 15th August. This belief was unknown to the primitive church; for, according to a Roman Catholic writer of undoubted orthodoxy, the Empress Pulcheria, in the fifth century, requested the Bishop of Jerusalem, Juvenal, to allow her to have the body of the Virgin, in order to display it for the public adoration of the faithful at Constantinople.—(Tillerant's “Memoires Ecclesiastiques.”)—There are many other proofs that, even at that time, when many idolatrous practices had begun to corrupt the church, the Virgin's body was generally believed to be in earth, and not in heaven.140.Vials filled with such milk were shown in several churches at Rome, at Venice in the church of St Mark, at Aix in Provence, in the church of the Celestins at Avignon, in that of St Anthony at Padua, &c. &c., and many absurd stories are related about the miracles performed with these relics.141.There are about twenty gowns of the Blessed Virgin exhibited in various places. Many of them are of costly textures, which, if true, would prove that she had an expensive wardrobe.142.The number of miraculous images of the Virgin in countries following the tenets of the Roman Catholic and Greek Churches is legion, and a separate volume would be required if we were to give even an abridged account of them.143.“The most celebrated relic of St Joseph is his ‘han,’ i.e., the sound or groan which issues from the chest of a man when he makes an effort, and which St Joseph emitted when he was splitting a log of wood. It was preserved in a bottle at a place called Concaiverny, near Blois, in France.”—D'Aubigne's Confessions de Sancy, chap. ii. apud Colin de Plancy.144.It is said that as late as 1784, at Mount St Michael in Bretagne, a Swiss was vending feathers from the archangel Michael's wings, and that he found purchasers for his wares.145.This multiplication of St John's head reminds one of an anecdote related by Miss Pardoe in her “City of the Magyar.” A museum of curiosities was kept in the chateau of Prince Grassalkovich in Hungary, and it was usually shown to strangers by the parish priest of that place. This worthy man was once conducting a traveller over the collection, and showed him amongst other curiosities two skulls, of large and small size, saying of the first, “This is the skull of the celebrated rebel Ragotzi;” and of the second, “That is the skull of the same Ragotzi when he was a boy!”146.Calvin has not rendered full justice to the relics of John the Baptist exhibited in various places. He only mentions the different parts of his head and the fingers; and the quantity altogether shown implies no doubt that the head was one of no ordinary dimensions. He evidently was not aware that there are about a dozen whole heads of St John the Baptist, which are or were exhibited in different towns. The most remarkable of them was undoubtedly that one which the notorious Pope John XXIII., who was deposed for his vices by the Council of Constance, had sold to the Venetians for the sum of fifty thousand ducats; but as the people of Rome would not allow such a precious relic to quit their city, the bargain was rescinded. The head was afterwards destroyed at the capture and pillage of Rome by the troops of Charles V. in 1527. There are, besides, many other parts of St John's body preserved as relics. A part of his shoulder was pretended to have been sent by the Emperor Heraclius to King Dagobert I.; and an entire shoulder was given to Philip Augustus by the Emperor of Greece. Another shoulder was at Longpont, in the diocese of Soissons; and there was one at Lieissies in the Hainault. A leg of the saint was shown at St Jean d'Abbeville, another at Venice, and a third at Toledo; whilst the Abbey of Joienval, in the diocese of Chartres, boasted of possessing twenty-two of his bones. Several of his arms and hands were shown elsewhere, besides fingers and other parts of his body; but their enumeration would be too tedious here.147.Calvin here alludes to the haircloth worn by the monks of some orders, and other Roman Catholic devotees, instead of the ordinary shirt.148.There is a French edition of the New Testament, published, I think, at Louvaine, in which the 13th chapter of Acts, 2d verse, is thus translated: “Etquand ils disotent la messe,”—“And when they were saying mass.”149.The relics of Peter and Paul became at an early period the objects of veneration to the Christians of Rome. Gregory the Great relates that such terrible miracles took place at the sepulchres that people approached them in fear and trembling, and he adds that those who ventured to touch them were visibly punished. The Emperor Justinian, desiring some relics of these two apostles, some filings from their prison chains, and sheets that had been consecrated by having been laid over their bodies, were sent to him; but some time afterwards these relics were touched and handled without persons suffering any visible punishment for so doing. Their heads were transferred to the church of St John of Lateran, and their bodies were divided and placed in the churches of St Peter and St Paul in the Ostian Road. We have seen in the text that different parts of their bodies are shown in many places, and the celebrated D'Aubigné relates that France had possessed formerly the entire bodies of Peter and Paul before the Huguenots burnt and destroyed a great number of the relics in that country.150.This relic is considered a very efficient remedy for cutaneous disorders.151.Calvin was evidently in haste to get over his task, as he intimated to us at the commencement of this chapter. He has made very great omissions. In the first place, he appears to have forgotten the body of St James the Major at Compostella in Spain, one of the most celebrated places of pilgrimage of the Western Church. According to the legend, this apostle went to Spain to preach Christianity and then returned to Jerusalem, where he was beheaded by Herod.—(Acts xii.) His body was afterwards removed by his disciples to Spain. This is, therefore, his second body. He has a third at Verona, and a fourth at Toulouse, besides several heads elsewhere. The other apostles have also more bodies than are mentioned in the text, but the limits of this work forbid enumeration.152.St Matthew is not so poor in relics as Calvin supposed, for we could quote several whole bodies, as well as members, with which he was not acquainted.153.An oratory is a small chapel or cabinet, adorned with images of saints, &c., and used by the Roman Catholics for private devotions. The absurdity of ascribing to John the Evangelist the possession of such an oratory is too palpable a falsehood to require any comment.154.According to the well-known Jesuit writer Ribadeneira, the Jews seized Lazarus, Mary Magdalene, Martha, Marcella, Maximin, Celidonius (supposed to have been the man born blind, who was restored to sight by Jesus Christ), and Joseph of Arimathea, and placing them on board a vessel without helm, oars, or sails, launched it forth into the sea. By a miracle the vessel reached Marseilles, where Lazarus was appointed the first bishop of that town. Maximin became bishop of Aix, Joseph of Arimathea went to England, Martha entered a convent, and Mary, after preaching in various parts of Provence for some time, retired into the desert of St Beaume, to weep and lament over her sins.—Flower of Saints, July 22.155.The legends say that the soldier, whom they name Longinus, was struck with blindness immediately after piercing Jesus Christ's side. He perceived the enormity of his crime, recognised the divinity of our Lord, and having rubbed his eyes with the blood which was on his lance, he recovered his sight, and finally became a monk in Cappadocia. It is true that neither the Gospels nor the early ecclesiastical writers mention anything respecting St Longinus, but Ribadeneira and other narrators of legends speak much of him. The reader may possibly object to the tale of his becoming a monk, since in those days there were none; but that difficulty merely requires the addition of another miracle.156.Calvin is wrong here. Milan only assumes to have possession of the graves of the wise men, not their bodies, which were removed to Cologne at the capture of Milan in 1162, by Frederick Barbarossa.157.Vid. supra, p. 120.158.St Anthony is venerated, or rather worshipped, by the Eastern as well as the Western Church, and he seems to have bestowed his favours upon each with the utmost impartiality, for a body of his is shown at Novgorod, in Russia, where a church, with a convent attached to it, is dedicated to him. The legend concerning St Anthony's arrival at Novgorod is curious. It is said that this saint, whilst at Rome, was commanded by an angel, in a dream, to go and convert the inhabitants of Novgorod. In obedience to this angelic injunction, St Anthony embarked on a millstone, and floated on this extraordinary craft down the Tiber, passed over the Mediterranean, Atlantic, and Baltic seas, and arrived safely at the river Wolchow, upon which stream Novgorod is situated, having accomplished the whole voyage in four days—a marvellous speed indeed, and which completely shames all the wonders of modern steam navigation! The date assigned to this wonderful voyage happens to be that of a few centuries after St Anthony's death, but we suppose this too must be considered as another miracle.159.Calvin is much mistaken about Helena, who was better provided for than he imagined. Besides the body mentioned in the text, she has one in the Church of Ara Cæli, at Rome. There was one also at Constantinople, in the Church of the Twelve Apostles, and another at Hauteville, near Epernay, in Champagne.160.The legend tells us that an English chief, after conquering and taking possession of Lower Brittany, returned to his native land in search of wives for his army and himself. He married Ursula, an English princess, and took eleven thousand maidens as brides for his companions in arms. Ursula, whilst journeying with this bridal train to join her husband, was driven by a storm into the mouth of the Rhine, and arrived at Cologne. There they were beset by a party of Huns, who murdered them all. Their bodies were discovered at Cologne in the 16th century, and the remains of St Ursula, which at first were mixed with those of her companions, were pointed out, by a miracle, for the special veneration of the faithful. Several of these virgins have relics in various parts of Europe, and they are distinguished by proper names, as, for instance, St Ottilla, St Fleurina, &c. &c.. The origin of this absurd legend is ascribed by some antiquarians to the following inscription found upon a tomb:—“St Ursula et XI. M. V.,” i.e., et 11 martyres virgines, which, through ignorance or wilful deceit, has been converted into millia virgines—11,000 virgins. Other savans believe that the inscription meant “St Ursula et Undecimilla, martyres virgines,” and that Undecimilla, which was the proper name of a virgin martyr, was mistaken by some ignorant copyist for an abbreviation of undecim millia, 11,000.161.It must be remarked that many relics described in this Treatise were destroyed during the religious wars, but particularly by the French Revolution. I recommend to those who have an interest in this subject the observations made on it in Sir George Sinclair's Letters, p. 88, et seq.