Letters from Switzerland and Travels in Italy. Johann Wolfgang von Goethe

how they accompanied old or weak people at this time of the year, since it was their duty to take over in safety every one they had once engaged to guide, being bound in case of his falling sick, to carry him, even though it should be at the imminent risk of their own lives, and if he were to die on the passage, not to leave his body behind. This confession at once opened the flood-gates to a host of anecdotes, and each in turn had his story to tell of the difficulties and dangers of wandering over the mountains amidst which the people had here to live as in their proper element, so that with the greatest indifference they speak of mischances and accidents to which they themselves are daily liable. One of them told a story of how, on the Candersteg, on his way to Mount Gemmi, he and a comrade with him (he is mentioned on every occasion with both Christian and surname) found a poor family in the deep snow, the mother dying, her boy half dead, and the father in that state of indifference which verges on a total prostration of intellect. He took the woman on his back, and his comrade her son, and thus laden, they had driven before them the father, who was unwilling to move from the spot.

      The Capuchins at Realp

      During the descent of Gemmi the woman died on his back, but he brought her dead as she was to Leukerbad. When we asked what sort of people they were, and what could have brought them at such a season into the mountains, he said they were poor people of the canton of Berne, who, driven by want, had taken to the road at an unseasonable period of the year, in the hope of finding some relations either in Valais or the Italian canton, and had been overtaken by a snow-storm. Moreover, they told many anecdotes of what had happened to themselves during the winter journeys over the Furca with the chamois-skins, on which expeditions, however, they always travelled in companies. Every now and then our reverend host would make excuses for the dinner, and we redoubled our assurances that we wished for nothing better. We also found that he contrived to bring back the conversation to himself and his own matters, observing that he had not been long in this place. He began to talk of the office of preaching, and of the dexterity that a preacher ought to have. He compared the good preacher to a chapman who cleverly puffs his wares, and by his pleasant words makes himself agreeable to his customers. After dinner he kept up the conversation, and, as he stood with his left hand leaning on the table, he accompanied his remarks with his right, and while he discoursed most eloquently on eloquence, appeared at the moment as if he wished to convince us that he himself was the dexterous chapman. We assented to his observations, and he came from the lecture to the thing itself. He panegyrized the Roman Catholic religion. "We must," he said, "have a rule of faith; and the great value of it consists in its being fixed, and as little liable as possible to change, We," he said, "had made Scripture the foundation of our faith, but it was insufficient. We ourselves would not venture to put it into the hands of common men: for holy as it is, and full as every leaf is of the Spirit of God, still the worldly-minded man is insensible of all this, and finds rather perplexities and stumbling-blocks throughout. What good can a mere layman extract from the histories of sinful men, which are contained therein, and which the Holy Ghost has there recorded for the strengthening of the faith of the tried and experienced children of God? What benefit can a common man draw from all this, when he is unable to consider the whole context and connection? How is such a person to see his way clear out of the seeming contradictions which occasionally occur? – out of the difficulties which arise from the ill arrangement of the books, and the differences of style, when the learned themselves find it so hard, and while so many passages make them hold their reason in abeyance? What ought we therefore to teach? A rule of faith founded on Scripture, and proved by the best of commentaries? But who then is to comment upon the Scripture? Who is to set up this rule? I, perhaps, or some other man? By no means. Every man has his own way of taking and seeing things, and represents them after his own ideas. That would be to give to the people as many systems of doctrines as there are are heads in the world, and to produce inexplicable confusion as indeed had already been done. No, it remains for the Holy Church alone to interpret Scripture to determine the rule of faith by which the souls of men are to be guided and governed. And what is the church? It is not any single supreme head, or any particular member alone. No! it is all the holiest, most learned, and most experienced men of all times, who, with the co-operation of the Holy Spirit, have successively combined together in building up that great, universal, and agreeing body, which has its great councils for its members to communicate their thoughts to one another, and for mutual edification; which banishes error, and thereby imparts to our holy religion a certainty and a stability such as no other profession can pretend to, and gives it a foundation and strengthens it with bulwarks which even hell itself cannot overthrow. And just so is it also with the text of the sacred scriptures. We have," he said, "the Vulgate, moreover an approved version of the Vulgate, and of every sentence a commentary which the church itself has accredited. Hence arises that uniformity of our teaching which surprises every one. Whether," he continued, "you hear me preaching in this most remote corner of the world, or in the great capital of a distant country are listening to the dullest or cleverest of preachers, all will hold one and the same language; a Catholic Christian will always hear the same doctrine; everywhere will he be instructed and edified in the same manner. And this it is which constitutes the certainty of our faith; which gives us the peace and confidence by which each one in life holds sure communion with his brother Catholics, and at death can calmly part in the sure hope of meeting one another again."

      In his speech, as in a sermon, he let the subjects follow in due order, and spoke more from an inward feeling of satisfaction that he was exhibiting himself under a favourable aspect than from any bigotted anxiety for conversion. During the delivery he would occasionally change the arm he rested upon, or draw them both into the arms of his gown, or let them rest on his portly stomach; now and then he would, with much grace, draw his snuff-box out of his capote, and after using it replace it with a careless ease. We listened to him attentively, and he seemed to be quite content with our way of receiving his instructions. How greatly amazed would he have been if an angel had revealed to him, at the moment, that he was addressing his peroration to a descendant of Frederick the Wise.

      November 13, 1779.

      Among the Capuchins, on the summit of Mont S. Gotthard,

      Morning, about 10 o'clock.

      Mount S. Gotthard

      At last we have fortunately reached the utmost limits of our journey. Here it is determined we shall rest awhile, and then turn our steps towards our dear fatherland. Very strange are my feelings here, on this summit, where four years ago I passed a few days with very different anxieties, sentiments, plans, and hopes, and at a very different season of the year, when, without any foreboding of my future fortunes, but moved by I know not what, I turned my back upon Italy, and ignorantly went to meet my present destiny. I did not even recognise the house again. Some time ago it was greatly injured by an avalanche, and the good fathers took advantage of this opportunity, and made a collection throughout the canton for enlarging and improving their residence. Both of the two fathers who reside here at present are absent, but, as I hear, they are still the same that I met four years ago. Father Seraphin, who has now passed fourteen years in this post is at present at Milan, and the other is expected to-day from Airolo. In this clear atmosphere the cold is awful. As soon as dinner is over I will continue my letter; for, I see clearly we shall not go far outside the door.

      After dinner.

      It becomes colder and colder; one does not like to stir from the stove. Indeed it is most delightful to sit upon it, which in this country, where the stoves are made of stone-tiles, it is very easy to do. First of all, therefore, we will tell you of our departure from Realp, and then of our journey hither.

      Yesterday evening before we retired to our beds, the good father would shew us his sleeping cell, where everything was in nice order, in a very small space. His bed, which consisted of a bag of straw, with a woollen coverlid, did not appear to us to be anything very meritorious, as we ourselves had often put up with no better. With great pleasure and internal satisfaction he showed us everything – his bookcase and all other things. We praised all that we saw, and parting on the best terms with each other, we retired for the night. In furnishing our room, in order that two beds might stand against one wall, both had been made unusually small. This inconvenience kept me long awake, until I thought of remedying it by placing four chairs together. It was quite broad daylight before we awoke