Part 1 — A SUMMER IN THE TYROL.

The Tyrol is—or was, when we knew it—one of the most primitive countries in Europe. Entirely Catholic, it comes up to the ideal of the faith of the middle ages far better than even the most historic cities of Italy, that by-gone cradle of our faith. It is not sufficiently overrun with tourists to be corrupted by them, and their stay in any of its towns is seldom long. Before the Brenner Railroad was opened, it was almost, practically speaking, as secluded a spot as the interior of China.

Twenty years ago, hardly any language but a patois of German was understood by the Tyrolese, and when a couple of English explorers made a tour among the mountains, journeying on foot nearly the whole of the way, they were amused one night by finding their old English valet seated in the kitchen of a very unpretending Gasthaus, with his bare feet stamping on the floor within a cabalistic-looking circle drawn in white chalk. The old man had been frantically but vainly endeavoring to make the natives understand his master’s need of—a foot-bath! One of the travellers was luckily able to come to his assistance in good Hanoverian German, which itself, however, was only just barely comprehensible to the simple mountaineers.

Although we have no personal reminiscences of that style of travelling which skims over half a continent in a two months’ tour, yet the local knowledge we acquired by a four months’ residence in one town of the Tyrol will perhaps not be entirely uninteresting. Innsbruck, although the capital of the province, is nothing more than a large village with two or three roomy and tidy but very old-fashioned inns, and a church or two not remarkable for either beauty or antiquity. Besides the inns, which were too much embedded among streets and houses to be suitable to our taste, there were, outside the town, a few cheap “places of entertainment,” where lodging could be had for next to nothing, and where unlimited quiet might be enjoyed. One was a “Schloss,” anciently some baronial or monastic dependency, very picturesque and inaccessible, and on the inside very susceptible of English home comfort, but for an invalid this could not be thought of. The road that led to it was enough to jolt any springs to pieces, and once a carriage had safely got up, it seemed impossible that it should ever get down again. So this had to be given up despite the romantic name and position of the “Schloss.” Lower down, and on the turnpike road, just beyond the bridge over the Inn (which gives the town its name), was another house, partly a châlet, comfortable enough and very quiet. It was delightfully primitive. A wide wooden staircase led right up from the entrance door on the left hand, and never, on the darkest night, was there by any chance a light to guide you over it. The first floor consisted of a wide passage with rooms on each side, like a monastery, and a large Saal, or public room, with a clean boarded floor and a billiard table. Beyond this were three or four other rooms. Our party took the whole floor, including the Saal, which during our stay was to be a private room. Sufficient furniture was brought in to make one corner of it look civilized, and it served for drawing, dining, and billiard room alike. Nothing cooler nor more rustic could have been imagined, and, to add to the pleasantness of this retreat, the windows opened on a balcony, just like those on the toy Swiss châlets we have so often seen. There was a chapel in the house, and the proprietor claimed that he had a right to have Mass said there every Sunday. However problematical this sounded, Mass was said notwithstanding, but under a legitimate permission obtained for our own party. There in the little dark closetlike room, with a congregation of servants and stray guests or laborers out in the corridor beyond, Mass was offered every Sunday and very often on week-days. Sometimes the Jesuits from the town would officiate, sometimes the parish priest of the little church half a mile further up the country. The Jesuit church, standing on the edge of the town, among great lindens and elm-trees, was a large, tawdry renaissance building, where brick and stucco did duty for the marbles of Italy, and artificial flowers and gilded finery reigned supreme. There was not one feature worth noticing about the whole church, and even the Madonna shrine was but a sad burlesque on the wonderful idea it symbolized. But, on the other hand, the priests worked hard and earnestly, services were frequent and well attended, the confessionals crowded, and the communions numerous. There were real sympathy and sound counsel to be had there; strength to be gathered from the exhortations given in secret, and instruction in all necessary religious knowledge to be reaped from the plain and practical sermons delivered in public. The devotion of the Tyrolese is as simple as it is deep; it has no need of exalting externals to draw it to God, it is so full of vitality and manliness that it does not ask for the æsthetic helps whose absence often makes such a void in our own devotion, and we cannot choose but admire it, though it is vain for our weaker if more cultured Christianity to endeavor to imitate it.

The parish church outside the town to which we have referred was much smaller and poorer than that of the Jesuits, but a great feeling of peace came over you as you entered it, and as, pacing to and fro under its low, simple roof, you thought of the many holy and acceptable peasant lives that had been lived under its shadow, and ended joyfully within its churchyard. It stood on a small but abrupt hill, which, from the singular flatness of the vale of Innsbruck, looked higher than it was. Iron crosses with rude metal rays or crowns attached to them replaced in this Tyrolese cemetery the broad gravestones to which our northern eye is so well accustomed, and so it is throughout all Germany and Switzerland. About a mile further than this church stood a little private chapel, near a deserted villa, or, as the French would call it, a château. This chapel was always open, and was our invariable resting-place every day during a long stroll into the country. A high gate of rusty and intricate iron-work divided the main chapel from the lower and narrower part accessible to the public at all times, and remains of gilding and heraldic colors denoted the connection, in the past at least if not in the present, of this little oratory with some old family of high standing. Here and there a group of cottages that hardly made a hamlet was dotted on the green landscape, and the only sound to be heard was the tinkling of the great square cow-bells, or the peculiar jödel of the mountaineer, a cry now made familiar to the outside world by “Tyrolese minstrels” (or their spurious personifiers). The Tyrol is famous for its wild flowers, as are all Alpine tracts, the gentian and the wild rhododendron[177] predominating. All kinds of summer meadow flowers grow well in the green pasture lands near Innsbruck, and the forget-me-not lines the frequent brooks with thick fringes of blossom.[178]

Water-mills are very often found on the line of these mountain brooks, and as only the old-fashioned appliances are known, the places where they are built are fortunately not disfigured by business-looking arrangements or alarmingly active squads of men. One of these picturesque mills we well remember, standing over a beautiful, foaming brook, and surrounded by hay-fields. It was a very silent, lonely walk, and used to be almost a daily one with us, until the old farmer to whom the mill and hay-field belonged once waylaid us at the door of his cottage and began expostulating in no very choice language, and ordering us not to trample his hay any longer unless we liked to pay him for the damage. The old fellow was very small and wizened, and whether the garment he had on was a smock-frock or a night-shirt it was difficult to determine, though the certainty of his unmistakable nightcap was apparent.

Of course, like all thoroughly Catholic countries the Tyrol is full of wayside shrines, with rude daubs reminding the passer-by of some religious event or point of Christian doctrine. Besides these, however, one thing cannot fail to strike a stranger as he walks through the lands round Innsbruck. On every house or building that is not an absolute “shanty” appears in the flaming colors sacred to the chromos of the cheap press the figure of a young Roman soldier pouring water out of a common jug on a most terrific and disproportionate conflagration. This is meant to represent St. Florian, a saint much honored in the Tyrol, and to whom tradition attributes a particular sovereignty over fire. The buildings, both farm and dwelling-houses, that abound most in that part of the country, are of wood, and very liable to the kind of destruction over which St. Florian has power. Hence his image is painted on the outer wall by way of a preservative, a kind of “insurance,” that may make stockholders smile, but that will bring in more of those riches garnered up where “the rust doth not eat, nor the moth consume,” than their long-headed thriftiness will ever be able to gather.

Pilgrimages, among a people so devout as the Tyrolese, are numberless. Every village has its chapel where of old miracles were wrought or some proof of divine favor was manifested. Five or six miles from Innsbruck is one of these hamlets, called Absam, where the shrine is of a somewhat peculiar nature. Among the several visits we paid to it was one on the day of the Assumption. The road leads through fields of flax, one of the crops most cultivated in the Tyrol. Its tiny blue flowers were thickly spread over the fields, and August seemed thus to have put on a fitting livery with which to greet the blue-mantled Queen whose triumph is commemorated on the 15th of that month. The village church at Absam is small and otherwise uninteresting. The altar, over which hangs the miraculous image, is covered with ornamental ex-votos, while larger votive offerings, curious little commemorative pictures, and plain tablets adorn the walls for a long space beyond. The image itself is on glass, a common thick pane, of very small dimensions, with the veiled head of the Virgin scratched in dark outline upon it. Tears are coursing down her cheeks, and the expression is wonderfully strong and sweet. It is strange that these few rude lines should be able to speak so energetic and unmistakable a language, but then we must remember the legend which calls this image the work of an angel. It was suddenly found in the church one morning, four or five centuries ago, and was immediately transferred from the window to a private chamber. A great deal of religious litigation and examination had to be gone through before it was allowed to be placed in a shrine and publicly venerated. Since then cures have been yearly obtained in this church, which has become famous through the Tyrol. We do not remember another instance of a miraculous image being graven on glass. It has none of the attributes of stained glass, neither in color nor in style, and is all of one piece. It is now framed in a showy gilt frame with a royal cross-surmounted crown ornamenting the top. Both pictures and prints of it are to be procured in the village, and also representations on glass, two or three inches square, but whose likeness to the original are perhaps not entirely reliable.

This was not the only shrine we visited while at Innsbruck. The pilgrimage of Waldrast included a picturesque journey half-way up the Brenner pass, and through some very wild and beautiful Alpine scenery among the lesser peaks. We slept at a little inn at the foot of Waldrast, so as to be able to make the most of the early morning. The day was beautiful; it was in the beginning of September, and just that season when, in Europe, summer and autumn seem to make but one. A thin mist hung over the mountain tops, the path was rugged and winding, and there were frequent brooks and fences to jump over or climb. Heather grew in purple masses under foot, and the growth of trees varied from oak to chestnut, till it left the higher and more barren ground to the pines alone. After two or three hours’ good walking, we reached the chapel, which is only one level lower than the uncovered mountain top. It had grown quite chilly despite the sun which was advancing on his way. We were just in time to hear Mass, if we remember right, and had but little time to spare for refreshment. There is a Gasthaus opposite the church, a little solitary, whitewashed, low-roofed cottage, very clean and comfortable. It is pretty full all the summer, but entirely deserted, even by its keeper, during the winter. We asked to see the priest. He turned out to be a Servite, and told us that the church belonged to his order. There was next to it a bare-looking house with one (and the larger) portion in ruins, a gaunt shell with no roof and full of débris inside. It had been a monastery, but circumstances, chiefly of a persecuting nature, had obliged the monks to abandon the place. One of their community, however, was always there, to attend to the shrine and receive the still numerous pilgrims; he himself had never left the place for ten years, and, saving the visitors to the shrine, never saw a human being. During six months out of twelve he could safely say he was a hermit. We asked him how he spent his time. “I have a small library,” he answered, “and read a great deal, but when I have more time than I can fill by reading, or my office, or even the work of the church, I turn carpenter.”

And he took us into a workshop, littered over with shavings and sawdust, where among planks and rough logs of wood were various useful things of his own making. We particularly noticed a little wooden sleigh, and asked him its use.

“I use it in the winter,” he said, “to take me down to the village, to buy necessaries every week; and, when there is plenty of snow to cover the inequalities of the path, it works very well. Coming back, however, I have to load my purchases on it, and drag it up after me. It is good exercise,” he added, with a good-humored laugh, “and keeps me warm.”

He led us into the church, and told us the story of the apparition. This image was not so old as that of Absam, although it could boast of three centuries’ antiquity at least. It had been found by a woodman while chopping a tree on the mountain very near the spot where the church now stands. The figure suddenly appeared, surrounded by a marvellous light, in the cleft made by his axe in the wood. Years of suspense followed, during which authentications of this wonderful occurrence were severely tested, the devotion of the villagers preceding, however, the permission of the church to venerate the image as miraculous. During this time it was housed in the hamlet at the foot of the mountain, where crowds flocked to visit it. When it was removed to the Servite church and monastery, built expressly for its reception, on the spot where it had first appeared, its translation was a cause of grief as well as joy, those who had guarded it till then loudly lamenting their loss. The monastery, we believe, was reduced to its present condition through the decrees against monastic orders issued during the unhappy reign of the infidel Emperor Joseph. The church was never, however, without its chaplain. It is a plain, whitewashed building, with a flat frontage, irregularly pierced with a great many windows, while to the back rises one of those extraordinary steeples so often seen in the Tyrol, suggestive of a farm-house rather than a church. Often and often have we come upon such, sometimes of red tiles and not unfrequently of green, so that we were forcibly reminded of St. George and his scaly dragon. The interior of Waldrast church corresponds to the exterior, and is very plain and inartistic. The image itself is of wood, and peculiarly German in its cut. Our Lady is covered with a stiff, heavy mantle, and bears her Divine Son, also robed in the same kind of garment, absolutely shapeless except where his hand comes forth. The Virgin bears a globe in her hand, and both she and the Divine Infant are crowned. The crowns, however, and the chains and ornaments on the figures, are due to the devotion of the faithful.

The Servite father who kindly showed us over the church was still a young man, and seemed very quiet and refined. His ten years’ solitude had not taken any of the grace of civilization—ought we not rather to say of charity?—from his manner, nor given him in any way the air of a Nabuchodonosor. He wore his black habit and a long black beard. We were sorry to be able to see so little of him, for we had a long journey home before us, and the greater part had to be performed on foot. We left Waldrast at midday, feeling that in these out-of-the-way nooks more can be learnt of the inner life of a people than in larger centres of bustle and activity.

The way down the other side of the mountain led through sparse forests of pine, where workmen were felling the trees and piling them in heaps as high as houses along the path. Glimpses might be caught now and then of far-off precipices, walls of rock or of snow with the intense golden white of the noonday sun glorifying their stern beauty, and reminding one of those still more difficult ascents to virtue, seemingly so inaccessible, yet so gloriously transfigured in the light of God’s help and God’s promises. Wild flowers abounded through the wood, and mosses and ferns grew in great tangles of greenery by the brooks which their growth overshadowed. It was a delightful expedition, and one that we should very much like to repeat. But nothing in this world ever duplicates itself; the places we once visited with such confident hopes of returning to enjoy them the next year, have we ever seen them again, or if we have, has it ever been with the same feelings, the same hopes, the same companions, nay, even the same self? In this law of change lies, to our mind, the sad side of travel. We go to a place, we learn to admire it, we remember it with pleasure, we almost begin to have associations with it and its surroundings, it grows in fact into our soul’s history, and makes itself a place in our life. We leave it, and never see it again. We have the regret of having seen and felt beauty that is not for us, we have longed for what we could not have, we have dreamed of utopias that were never to be realized, and we have prepared for ourselves a nest of disappointments for the future. Is not this so much time and energy lost? so much vitality taken out of our life which might have been usefully employed at home? But if the place we have visited once becomes a frequent resort, if we go back to it again and again and find ties and duties to bind us there, the charm of life is doubled, and the happiness of home reproduced under a different set of circumstances. No one knows a place if he have not lived there in all seasons and spent quiet months in finding out its hidden beauties. Places, like people, grow upon you; and what once seemed bare will, by long acquaintance, appear as full of interest as it was once devoid of it. It happened thus to ourselves in a seaside town in England, where the coast is rather bare of trees, and the country mostly flat and divided without hedges into com and hay fields. Again, the country round Milan, which is always conventionally styled “the fertile plain of Lombardy,” is of this nature. Wide fields of rice, half-flooded, and a network of roads fringed by pollard willows or low hedges, with here and there a neat little farm-house, do not at first sight constitute a beautiful country. But after three or four weeks’ constant driving through these lanes, you discover the loveliest bits of “Pre-Raphaelite” nature, small triangular patches of luxuriant grass, with flowers of brilliant hue and starry shape; tiny brooks running through meadows with fire-flies making movable illuminations on their banks by night, and many more beautiful and minute details that naturally enough escape the first glance. The Roman Campagna, even with its desolate, Niobe-like grandeur, is susceptible of this alchemy of habit. To the unaccustomed eye of a stranger it may look grand, but scarcely beautiful; to one who has walked, ridden, and driven through it in all directions, it reveals secrets of pastoral beauty, soft vales hidden by groves of ilex or cork, with violets growing plentifully in their recesses, and rivulets trickling through their rocky crevices. Even cities are better known when seen gradually, after the manner of a peaceable resident rather than that of a hurrying tourist. What do we know, to take our own case, of the Campo Santo of Pisa, which we visited between the arrival and departure of the two trains from Leghorn, compared to what we learnt of St. Mark’s at Venice, where we heard Mass every day for five months? And this feeling is surely enough to breed a weariness of mere travel, however instructive it may be. The only places we should care to revisit are those where we stayed long enough to make them feel like home. Innsbruck is certainly one that recalls many touching domestic scenes, many of those little memories which, like a daisy-chain, bind life together, childhood and youth, sickness and health, trouble and joy—frail links, but so fair, begun in early childhood and winding themselves round the heart, through the vicissitudes of many years, the wanderings in many lands, and, above all, through the intangible changes of a restless mind and soul.

For the general reader, this sketch may perhaps have no further interest than to make him acquainted with some of the local traits of a country not so well known as other European fields of travel; for the Catholic, it ought to possess the additional interest of an effort meant to show how thoroughly this country is still imbued with the faith. Its patriotism, too, ever closely bound to faith, was conspicuous in the wars against Napoleon and in the Tyrol. The first decade of this century is noted chiefly for the name, not of the resistless invader Bonaparte, but of the stubborn defender of mountain freedom, Andreas Hofer. Here and there are his relics—his gun, or his cap, or the cup out of which he drank. Every other inn has his figure for a sign, and every other child bears his name in memory of his gallantry. His descendants, poor and simple peasants as he was himself, are as proud of their ancestry as the haughtiest Montmorency or the oldest Colonna; and no Tyrolese mountaineer can talk for half an hour without mentioning some of Hofer’s exploits against the French.

We cannot conclude without again speaking of that weird jödel or herd-song peculiar to the Tyrol. We have never heard it as performed by the hired companies of “minstrels” so often advertised in large towns, but we had the opportunity of listening to it under very pleasant circumstances at Innsbruck. In the beginning of September, just before our pilgrimage to Waldrast, a rural fête was given in honor of one of our party whose birthday it was. The open court-yard behind our house served as an al fresco dining-hall, a band was engaged, and fireworks and illuminations prepared. In this primitive assemblage, speeches were actually made, and, as it was not easy for the English and Tyrolese to understand each other, an interpreter was found in the bright and quick-witted courier who had superintended the whole thing. After this cordial display of mutual friendship, and a few songs and pieces, the people were left to their private enjoyments, the priest from the nearest parish being present among them. About an hour afterwards, and before the party of mountaineers dispersed, they begged leave to sing us their jödel, thinking it was the most interesting thing for strangers to hear well done. Thirty men in rugged costumes, whose ornamentation chiefly consisted in silver buttons, were then brought into the great Saal, and the chorus began. Suddenly a single voice broke in with the marvellous jödel; all the others dropping into silence, and then again joining in the national song. It was indeed strange and weird-like, the echoes seemed to break again and again in renewed bursts of plaintive sound; it was not like the cry of a bird or of any animal, nor yet was it suggestive of a human voice; it had in it something of what, were we Pantheists, we might call the “voice of nature.” The effect was indescribable, and, because so beautiful, saddening. We should not wish to hear it again on the stage or in the concert-room; the effect would be lost, and merged into a dramatic trick. Sung by those thirty strong voices, used to no concert hall but the open air and the mountain passes, the jödel was one of those things that one likes to look back upon and place among the fresh, healthy remembrances of the past. Sung before those who have always been at our side through weal or woe, this Tyrolese song becomes more than a mere remembrance, and remains a sacred memory, shared with the dead and the absent, the ever beloved and unforgotten ones of our heart. So true is it that a thing unconnected with love, however brilliant it may be in the field of art or literature, is a failure as far as our individual appreciation of it is concerned—that this simple mountain song, vigorously but hardly skilfully performed, is far dearer to our remembrance than the perfect strains heard at other times from the lips of finished artists.

The Tyrol, no doubt, is fast putting off its early garb of faith and simple honesty; with Manchester prints and chignons, the free grace of its peasant women will vanish, and with the poisonous teaching of the International, the frankness and charm of its men will go. Already we have heard of the earnest workers of the Jesuit church being annoyed and insulted, and it may not be long before the cupidity of public officials will rob the shrines of many of their votive treasures. In these days of ruthless destruction, even the Tyrol may be dechristianized and made over to a worse barbarism than that of its savage bands of early settlers, and a worse slavery than that against which Andreas Hofer so ably and successfully fought. Still, it will always be a pleasure to us to think that we visited it in the days of its Catholic prosperity, and saw there the remains of that state of peace and public safety which everywhere characterizes a truly Christian land.