knees and prayed to Mary that he might receive his sight again. This boon was granted; but the revelation which had come to him in blindness was not withdrawn. Meanwhile the hall of disputation was crowded with an expectant audience. Bernardo rose from his knees, made his entry, and ascended the chair; but instead of the scholastic subtleties he had designed to treat, he pronounced the old text, "Vanity of vanities, all is vanity."
Afterwards, attended by two noble comrades, Patrizio Patrizzi and Ambrogio Piccolomini, he went forth into the wilderness. For the human soul, at strife with strange experience, betakes itself instinctively to solitude. Not only prophets of Israel, saints of the Thebaid, and founders of religions in the mystic East have done so; even the Greek Menander recognised, although he sneered at, the phenomenon. "The desert, they say, is the place for discoveries." For the mediæval mind it had peculiar attractions. The wilderness these comrades chose was Accona, a doleful place, hemmed in with earthen precipices, some fifteen miles to the south of Siena. Of his vast possessions Bernardo retained but this—
The lonesome lodge,
That stood so low in a lonely glen.
The rest of his substance he abandoned to the poor. This was in 1313, the very year of the Emperor Henry VII.'s death at Buonconvento, which is a little walled town between Siena and the desert of Accona. Whether Bernardo's retirement was in any way due to the extinction of immediate hope for the Ghibelline party by this event, we do not gather from his legend. That, as is natural, refers his action wholly to the operation of divine grace. Yet we may remember how a more illustrious refugee, the singer of the Divine Comedy, betook himself upon the same occasion to the lonely convent of Fonte Avellana on the Alps of Catria, and meditated there the cantos of his Purgatory. While Bernardo Tolomei was founding the Order of Monte Oliveto, Dante penned his letter to the cardinals of Italy: Quomodo sola sedet civitas plena populo: facta est quasi vidua domino gentium.
Bernardo and his friends hollowed with their own hands grottos in the rock, and strewed their stone beds with withered chestnut-leaves. For S. Scolastica, the sister of S. Benedict, they built a little chapel. Their food was wild fruit, and their drink the water of the brook. Through the day they delved, for it was in their mind to turn the wilderness into a land of plenty. By night they meditated on eternal truth. The contrast between their rude life and the delicate nurture of Sienese nobles, in an age when Siena had become a by-word for luxury, must have been cruel. But it fascinated the mediæval imagination, and the three anchorites were speedily joined by recruits of a like temper. As yet the new-born order had no rules; for Bernardo, when he renounced the world, embraced humility. The brethren were bound together only by the ties of charity. They lived in common; and under their sustained efforts Accona soon became a garden.
The society could not, however, hold together without further organisation. It began to be ill spoken of, inasmuch as vulgar minds can recognise no good except in what is formed upon a pattern they are familiar with. Then Bernardo had a vision. In his sleep he saw a ladder of light ascending to the heavens. Above sat Jesus with Our Lady in white raiment, and the celestial hierarchies around them were attired in white. Up the ladder, led by angels, climbed men in vesture of dazzling white; and among these Bernardo recognised his own companions. Soon after this dream, he called Ambrogio Piccolomini, and bade him get ready for a journey to the Pope at Avignon.
John XXII. received the pilgrims graciously, and gave them letters to the Bishop of Arezzo, commanding him to furnish the new brotherhood with one of the rules authorised by Holy Church for governance of a monastic order. Guido Tarlati, of the great Pietra-mala house, was Bishop and despot of Arezzo at this epoch. A man less in harmony with cœnobitical enthusiasm than this warrior prelate, could scarcely have been found. Yet attendance to such matters formed part of his business, and the legend even credits him with an inspired dream; for Our Lady appeared to him, and said: "I love the valley of Accona and its pious solitaries. Give them the rule of Benedict. But thou shalt strip them of their mourning weeds, and clothe them in white raiment, the symbol of my virgin purity. Their hermitage shall change its name, and henceforth shall be called Mount Olivet, in memory of the ascension of my divine Son, the which took place upon the Mount of Olives. I take this family beneath my own protection; and therefore it is my will it should be called henceforth the congregation of S. Mary of Mount Olivet." After this, the Blessed Virgin took forethought for the heraldic designs of her monks, dictating to Guido Tarlati the blazon they still bear; it is of three hills or, whereof the third and highest is surmounted with a cross gules, and from the meeting-point of the three hillocks upon either hand a branch of olive vert. This was in 1319. In 1324, John XXII. confirmed the order, and in 1344 it was further approved by Clement VI. Affiliated societies sprang up in several Tuscan cities; and in 1347, Bernardo Tolomei, at that time General of the Order, held a chapter of its several houses. The next year was the year of the great plague or Black Death. Bernardo bade his brethren leave their seclusion, and go forth on works of mercy among the sick. Some went to Florence, some to Siena, others to the smaller hill-set towns of Tuscany. All were bidden to assemble on the Feast of the Assumption at Siena. Here the founder addressed his spiritual children for the last time. Soon afterwards he died himself, at the age of seventy-seven, and the place of his grave is not known. He was beatified by the Church for his great virtues.
III.
At noon we started, four of us, in an open waggonette with a pair of horses, for Monte Oliveto, the luggage heaped mountain-high and tied in a top-heavy mass above us. After leaving the gateway, with its massive fortifications and frescoed arches, the road passes into a dull earthy country, very much like some parts—and not the best parts—of England. The beauty of the Sienese contado is clearly on the sandstone, not upon the clay. Hedges, haystacks, isolated farms—all were English in their details. Only the vines, and mulberries, and wattled waggons drawn by oxen, most Roman in aspect, reminded us we were in Tuscany. In such carpenta may the vestal virgins have ascended the Capitol. It is the primitive war-chariot also, capable of holding four with ease; and Romulus may have mounted with the images of Roman gods in even such a vehicle to Latiarian Jove upon the Alban hill. Nothing changes in Italy. The wooden ploughs are those which Virgil knew. The sight of one of them would save an intelligent lad much trouble in mastering a certain passage of the Georgics.
Siena is visible behind us nearly the whole way to Buonconvento, a little town where the Emperor Henry VII. died, as it was supposed, of poison, in 1313. It is still circled with the wall and gates built by the Sienese in 1366, and is a fair specimen of an intact mediæval stronghold. Here we leave the main road, and break into a country-track across a bed of sandstone, with the delicate volcanic lines of Monte Amiata in front, and the aërial pile of Montalcino to our right. The pyracanthus bushes in the hedge yield their clusters of bright yellow berries, mingled with more glowing hues of red from haws and glossy hips. On the pale grey earthen slopes men and women are plying the long Sabellian hoes of their forefathers, and ploughmen are driving furrows down steep hills. The labour of the husbandmen in Tuscany is very graceful, partly, I think, because it is so primitive, but also because the people have an eminently noble carriage, and are fashioned on the lines of antique statues. I noticed two young contadini in one field, whom Frederick Walker might have painted with the dignity of Pheidian form. They were guiding their ploughs along a hedge of olive-trees, slanting upwards, the white-horned oxen moving slowly through the marl, and the lads bending to press the plough-shares home. It was a delicate piece of colour—the grey mist of olive branches, the warm smoking earth, the creamy flanks of the oxen, the brown limbs and dark eyes of the men, who paused awhile to gaze at us, with shadows cast upon the furrows from their tall straight figures. Then they turned to their work again, and rhythmic movement was added to the picture. I wonder when an Italian artist will condescend to pluck these flowers of beauty, so abundantly offered by the simplest things in his own native land. Each city has an Accademia delle Belle Arti, and there is no lack of students. But the painters, having learned their trade, make copies ten times distant
