The Seven Deadly Sins (Bowen)/Sloth

T was when the mountains were all veiled in snow, the ground stiff with ice, and not one leaf left on the vines, nor indeed on any tree save the fir and olive, that Father Aloysius had occasion to speak again of the Deadly Sins; and this time he spoke of, the seventh sin, or, as it is better expressed, Accidie, which means really more than Sloth, also Melancholy and Gloom and Sourness, but is commonly translated Sloth, and has been called by a great man “the rotten-hearted sin of Accidie.”

Now Father Aloysius had need to speak of this sin because it was much abroad among the novices, who were very willing to lie abed in the morning complaining of the cold, and very loth to do any work, saying it was weather to sit by the fire and do nought else, adding matter of complaints as to the snow, and their stiff fingers and cold toes, and making wry faces over the meals, and being generally dejected and miserable, huddling together and shivering in corners of the Monastery.

So Father Aloysius got them all together in the great hall and settled himself by the fire and made them sit in two rows before him while he lectured them on the sin of Accidie, which he could see (he said) by their blue faces and bunched shoulders had a hold of them all.

For this seventh sin (said he) had an especial Devil, which was of a blue colour, and it is credibly asserted by many that when this particular blue devil commences plaguing a man (as he does plague those who fall into this seventh sin), he is worse than all the other devils and fiends and imps put together.

Now thus (he added) do I propound Accidie; what says the Book? “Cursed be he who doeth the service of God negligently,” and he who follows this sin of Accidie doeth all things negligently, yea, with heaviness and unlust and carelessness and annoy.

Saint John too saith that this Accidie is an abomination: it might be called the child of Wrath and Envy, for they make great bitterness in the heart, and from this bitterness is born Accidie; or it might be called the offspring of Pride, which so puffs up a man that he thinks there is no need for him to labour or follow goodness, and so sits him down sourly, sucking his thumbs and growing dismal that the world is passing him by without acknowledging his merits.

Then from this Accidie and Sloth comes a yet more dreadful thing, nay, the most awful thing known to man, namely a disdain and a despising of all the things of this world, and an indifferency [sic] to all man has done, and may do, and an apathy towards the great graces and beauties there are everywhere, and, worst of all, a despair of God’s mercy and a dread of Hell, which last is that sin against the Holy Ghost which may not by any means be forgiven, and which opens a man’s heart to all the sins and evils there are, for he is in despair and melancholy, and, believing nothing, doth that which he lusts after and slips soon to perdition. And this was the sin of Judas.

And he that is taken by Accidie is dull in mind and body, given to Ignorance, who is the mother of all harm, and to neglect and heavy slumbering, so that the days slip through his fingers as sand through an open hand, and return whence they came without bringing him any profit; neither in this world, nor the next, for Heaven is only to be gained by much striving, and Paradise is for them that labour and not for idle folk.

And sometimes it happens that a man may sink so deep in this sin that he take his own life, which is very unnatural and horrible to God; but more often they are like folk that fall into a ditch and will not make the effort to rise out, nay, if one help them, they fall back again and there they lie, while all pass them.

Surely this is the most miserable and wretched of all the Deadly sins, and so the Virtue that is set against it is the highest and noblest of all the Virtues, namely Fortitude, or Strength, of which there are several species, as Magnanimity and Magnificence and Faith and Constancy. And these are very powerful and princely virtues, and certainly to be put before the other virtues, which may be set forward thus: Meekness or Humility, as against Superbia, or Pride; against Inuidie, or Envy, Love and Charity; against Ire or Wrath, Patience, Obedience, and Gentleness; against Avarice, Generosity and Pity; against Gula, or Gluttony, Temperance; against Luxuria, or Lust, Chastity and Poverty; but the highest of all these remains Fortitudo, which (as I have said) is set against this wretched sin of Accidie.

And at this place I will give you the story of the young man of Arles, which is memorable and well worthy to be preserved.

This young man was so sunk in this seventh sin that he had no more pleasure in anything, but passed his days in bitter discontent and melancholy self-communings.

He was young and healthy and well-favoured, but he utterly slighted these blessings: he had a fine house, horses in his stables, and good food on his board, but he despised all of them; he had worthy friends whom he disdained, and he had certain talents that he ignored and left uncultivated and rusty.

And there was all the world before him, and many things he might perform and see, but he would have none of them, but remained always shut within his house, lazy, idle, melancholy, and drifting towards despair.

He wondered why he was born just to grow old and die; the world seemed to him very miserable, and he doubted very much of Heaven.

For he was as one blind, yea, his soul was blind and dumb; he crept about the town of Arles, and saw nothing but rows of houses and commonplace people and dirt and sorrow; he went into the country, and saw nothing but these same people labouring in the fields and the poor huts in which they dwelt, all so dull and ugly that he returned home gloomier than before. He did not see the pretty maidens watering roses and carnations at their casement windows, he did not see the little children playing battledore and shuttlecock with little crowns of feathers (blue and red) that mounted up into the sunshine, nor the beautiful sleek cats on the doorsteps, nor the happy old women carding wool and singing hymns in praise of the Virgin, nor the young masons at work on the new church all flushed with pride, nor the artisans going home in the evenings with eager feet.

Nor when he went into the country did he notice the fair shapes and colours of the trees, the crystal stream churning swiftly over the stones, the little flowers on the bank, the smooth white sides of the oxen drawing the plough, the little birds on the swaying boughs, the light and shadow of the forest.

Nay, not for him was the magnificence of the hills, or the beauty of the valleys, or the glory of the changeful heavens, with the sun like red gold, the moon like a pearl, the stars like frozen dewdrops; to him night and day were light and dark, and each was more wearisome than the other.

And so tired of life did he become, that he resolved to make an end of it; and one day took a piece of rope and went outside the town walls, and wandered along till he found a quiet spot by a little river, and there he put the rope round the bough of an old thorn-tree, and hanged himself.

But the rope was too thin (he had been too lazy to search for a more fitting one), and broke, and down he fell among the alders, and sat there on the banks of the river looking up at the rope, too slothful to mend it or return for another.

And when at last he took his eyes from the thorn-tree and the rope he perceived an angel standing upon the other side of the stream, regarding him keenly.

“Good day, Messire,” said the angel courteously.

Now the young man blushed a little for shame at being seen in this guise, for his hosen were all wrinkled, his doublet stained, the buttons off his cuffs and the tags off his laces, besides which his boots were broken, and he had not shaved for a week; natheless he answered with his usual apathy—“Good day.”

“Why are you so melancholy?” asked the angel. “And wherefore is this rope?”

The young man made an effort and replied gloomily: “That is a rope to hang myself wherewith.”

“Why?” asked the angel (he was very beautiful to look upon, with bright shining clothes, and two great wings lying out ruffled on his back, and a crown of coloured feathers, but to the dull eyes of the young man he looked no more than a large kind of bird).

Moreover, he did not wish to talk, but to roll himself up on the bank and sleep, and, had it been a mortal speaking, he would have been sullenly silent; it being, however, an angel who was addressing him, he was impelled to some civility.

“Why, life is not worthy of being lived,” he said.

“Nay,” replied the angel, “you are not worthy of living it.”

“Not at all,” said the young man. “I am a very good citizen. I never annoy my neighbours, and I always pay the taxes. But it is a miserable world, and I want to be out of it.”

“Where do you mean to go?” asked the angel.

“Nowhere. I only want to be left in peace.”

“Heaven is for those who labour, and there is no peace in Hell, and very little in Purgatory,” remarked the angel thoughtfully.

“I do not believe,” returned the other, “in any of the three.”

“Then I suppose that you do not believe in me?”

“Certainly not. I see you are trying to make me think you are an angel; but it is all a pretence.”

“What do you think I am?” asked the angel; he put his head on one side and looked at his reflection in the clear running stream.

The young man yawned and replied very rudely: “I think that you are nothing better than a kind of bird—a common bird, but what your name is I have forgotten.”

“You are, of course, quite blind,” said the angel; “you are also, I think, unhappy.”

“Naturally,” snapped the young man. “I was going to hang myself when the rope broke.”

“Would you not like to be happy?” asked the angel in a gentle tone.

The young man began to sneer. “No one is happy.”

“Then how does the world go on? Were every one like you it would all stop to-morrow.”

The young man thought over that; certainly he could vaguely recall a vast number of people who seemed to be quite content; he could recall laughter and songs, and kisses, and gay dresses—he had always called these people fools and these things follies; but now, by the great goodness of God and because of the great joyousness radiating from the angel, he began to wish suddenly that he too was a fool.

“Would you not like to be happy?” repeated the angel, and he flew on to a bough of the thorn-tree, where the broken rope still hung, and sunned himself, spreading his bright wings in a great arc either side of him.

“Yes,” said the young man suddenly. “I should. But it is a miserable world, and I can find nothing to interest me—nothing to do. Tell me how I may find happiness.”

“You must search for it,” replied the angel.

The young man was very much disappointed. “I have heard that answer before,” he said gloomily.

“Because it is the right and only one,” said the angel.

The young man yawned. “You might as well set me to find the Philosopher’s Stone,” he remarked.

“That is just what you should look for,” said the angel; “it means happiness and health and wealth and honour—it means that you will see everything and understand everything.”

For a moment the sluggard was roused, then he fell again into his gloom: “for no one has ever found this stone,” said he; “is it likely I shall?”

“Not at all,” smiled the angel.

Now this annoyed the other. “Oh, I do not know!” he grumbled. “I suppose that, after all, I have as much chance as any one else.”

By which reply he showed that he was beginning to be a little dispossessed of his sin of Accidie, for a few moments previously nothing could have aroused him to anger.

“Well, try,” suggested the angel; “it is better to be searching for what you will never find than to be hanging yourself on a May morning.”

“Is it a May morning?” asked the young man stupidly; then he added: “Why do you trouble to give me advice?”

“Because you have the most beautiful rose-tree in Arles in your garden,” was the reply. “And I and my friends have often rested there on our way home in the evening, so I give you this advice out of gratitude for your hospitality.”

Now the young man had never noticed the rose-tree, so he said nothing, but sat looking foolish, and the angel lifted his head towards heaven and flew away and away until he was but a speck in the springtide blue.

And the young man looked at the broken rope, and decided that it would be just as much trouble to get another one as to begin searching for the Philosopher’s Stone, and, after all, if the angel was an angel, perhaps he was right in what he said, and there might be such a thing as happiness.

So he went home and made a few lazy experiments of his own, but they were quite foolish, and he began anew to be weary of it all, and to disbelieve in everything; but, on hearing some one laughing in the street, he was inspired to continue his search for happiness, and he went to a certain Alchemist who lived in that town and hired himself out to him as an assistant, so that he might learn the practical parts of this science.

Now this Alchemist had been searching for the Philosopher’s Stone for fifty years, and had spent many thousands of crowns on his experiments; he had travelled in Persia, India, Arabia and Palestine in search of the great secret, and spoken with many learned and famous men, Magi, Jews and Magicians.

But none of them had the secret, or, if they had, would not part with it; so the Alchemist returned to his native town and worked by himself, and for his living he engraved gems and silver, and sold perfumes and lotions, and painted pictures to be set in rare and costly books.

Now he had lately lost his assistant, who had left him to go on his travels, and he took my young sluggard because he offered to serve without any wage.

And so they worked together at the furnaces and retorts, mixing the metals, melting, refining, separating and combining, and the young man became interested and almost glad to be alive.

For the old Alchemist told him many strange things, and for himself he began to notice the colour and flash of jewels, the hardness and shape, the feel and sparkle of them, the scent and sweetness of the clear green essences, the crystal-clear perfumes, the white milk lotions all in their bottles, slender, squat or oblong, standing in rows on the Alchemist’s shelf—he learnt to understand the excitement of the long hours of waiting beside the furnace, burning deep-coloured like a red rose or clear like a red diamond, and he began to know the delights of poring over the great old books where the ancient masters had hidden their learning.

But he was still a victim of Accidie; never could he quite believe that there really was such a thing as the Philosopher’s Stone (though again and again the Alchemist had told him that there was no use in even beginning to look for it without Faith, fortified by Contemplation and Prayer), and still he had his moments of gloom and melancholy and despair, when he wished that he had hanged himself as he had meant to.

And often his Master would find him asleep by the furnace with the fire gone out, and many times he would refuse to get up in the mornings, or sit idle all day sucking his thumbs.

But the Alchemist bore all this, because he paid him no wage.

Now there was a certain book, the leaves of which were of wood, and the covers of which were of pierced brass, and within it were most marvellous pictures made with a reed-pen, and coloured with bright colours, and this book had been given to the Alchemist by a certain Jew, to whom he had once done a service, and this Jew had told him the book contained full directions for making the Philosopher’s Stone—but there was no writing in it, only symbols and pictures, so that the meaning was mighty difficult to unravel: yet the Alchemist thought that he had done it, only was his labour made useless because certain pages of the book were missing, and could by no means be found, though he had searched all the world for them.

Now soon after the young man had begun to practise Alchemy there came a stranger to the house of the Alchemist, and desired to see the Master.

He was a very sober person, decently clad in green, and was thought to be a customer for gems or perfumes; but proved to be no such thing, for when he was alone with my Alchemist he says very quietly: “Have you a certain fair book, very old and large and gilded? And has it leaves of wood, on which are certain pictures done with a reed-pen and admirably coloured?”

“Surely,” replied the Alchemist, beginning to tremble with excitement; “and these same pictures are no less than directions for the Magnum Opus, if a man could unravel the meaning, which, to wit, I think I have done, but alack, there are some leaves missing.”

“Exactly,” said the stranger, and he took from the breast of his robe four leaves of wood, covered with fair and shining figures. “Here are the remaining pages of that delicate and precious book, and when you have the magistry of them, then you will have discovered the great secret for which you have so cheerfully and willingly laboured.”

And at this the Alchemist began to weep and cry for joy, and begged to know who his benefactor was—if he was some great wizard such as Virgilius?

“I am,” said the other, “no less,” and with that left, while the Alchemist, all in an amazement, went up to his laboratory and set the missing pages in the book and began to study the problem of them.

And this he now soon mastered, discovering the prima materia, the agents he must use, the transmutations and the projections he must proceed to.

Yet for a week he laboured, and there was no result in the vessels; then he applied himself to Prayer, and again set to work.

And presently he found in one of the vessels a strange stone, no larger than a nut, transparent and of a pale brimstone colour, and of smooth texture and a shining look, and this they wrapped in a piece of wax, and put in a crucible with two pounds of lead, and this crucible was set on the fire, and all night the Alchemist and the young man worked the bellows and prayed.

And towards the morning the crucible made a hissing sound, and, on taking it off the fire and looking in, they found it was full of a seething metal of the fairest colours possible, and they poured out this aurified lead on to a slab of pure clean alabaster, where it flashed into a green tint, then settled into the hue of a lively red, the colour of fresh blood. With that they poured it again into an ingot and left it to cool, and, on presently looking at it, they found it to be a bar of the most splendid shining gold.

So, after praising God, they ran off with this ingot (still warm), and showed it to a goldsmith, who put it to all the tests and pronounced it the finest gold in the world.

“We have found the Philosopher’s Stone,” said they to each other, and they went home, and, again following the directions, produced another piece of that excellent yellow and transparent substance, half of which they projected on to a cup of base metal, which changed to pure gold with a small ruby in the bottom, made by the great strength and virtue of this wonderful stone.

And the other half they dissolved with aqua-fortis, and it turned into a medicine the colour of honey and exceedingly sweet, and so strong that garnets, corals and silver-leaf being put therein, did dissolve to their natural tinctures.

Now this medicine, being tasted, proved to be a most powerful remedy, and cured them of all their pains and fatigues, and put new life into them.

So they ran to a neighbour who was ill of a dropsy and gave him to drink of the medicine, and he straightway recovered.

Now were they aware that they had really discovered that most noble substance which was also the Elixir of youth as well as capable of turning into the finest gold all baser metal.

This was a secret that must be very jealously kept, for it was obvious that if they made their discovery publicly known the King or some great one would seize them and keep them in durance, where they would be forced to use their knowledge for his benefit, as had indeed happened many times before to unfortunate alchemists.

On the other hand, if they remained in Arles, practising and saying nothing, the secret would surely get abroad through gossip, and they were equally sure to be murdered and robbed by some profane person who lusted for gold.

So they resolved to give out that their experiments had failed, and that they were going on their travels in further search of the great secret; and thus they would settle in some foreign land, and enjoy their discovery, protecting themselves by saying that their wealth was natural wealth. And the Alchemist, who was a very pious, holy and charitable man (else he would never have accomplished the Magnum Opus, for its achievement is not given to carnal-minded or common people), intended to endow seven hospitals, seven churches and seven schools, together with a charnel-house, all built new from the ground, to the glory of God.

And the ingot of gold and the gold cup with a ruby in the bowl (as the pearl is within the shell of the oyster) he gave to a poor little church that had no treasures.

Then did these two put their affairs in order and sell up their goods and make their preparations for leaving their country.

Now as the Alchemist had never been rich, and the young man’s estate had decayed through his sloth and neglect, or had been dissipated by fools and stolen by knaves owing to his indifferency and apathy, they found, on putting their resources together, that they had but very little money with which to start on their travels and to set up a new laboratory, so they resolved once more to manufacture some portions of that noble and excellent substance before they started; they calculated that, if they obtained three pieces the size of a small apple, it would be sufficient for twenty tons of gold.

So they again followed the directions of the book, and produced the three stones; two of which they put by in a neat box of cedar-wood, and the third they divided, and cast a portion of it, the size of a coriander seed, into the crucible with lead.

Now the Alchemist being on in years and fatigued, made a medicine of the rest of this portion (as they had done before) and drank it; soon after he fell into a sweet sleep, and my young man was left alone to watch the furnace.

As he sat there, in the silence and loneliness, this miserable sin of Accidie, from which he had never been quite free, came upon him strongly; he wished he was in bed, instead of tending the furnace; he wished he could lead his old lazy life, instead of undertaking travels to a foreign country, where doubtless there would be perils and fatigues to be endured.

As for the Philosopher’s Stone, he began to doubt that they had really discovered it—was it not all perhaps a delusion? Had that really been gold?—and, if so, how were they sure that they would ever find it again?

So he took down the book and the cedar-wood box containing the portions of the stone, and seated himself by the furnace and looked from one to another, struggling with his doubts and his sloth.

Now at this moment there entered the room a person well known to those who follow Accidie, and very familiar to my young man, i.e. the Blue Devil, who is the captain of a band of smaller blue devils very little better than himself.

The young man had not seen him for a long time, not since he had met the angel by the thorn-tree, and he was very displeased to see him now.

He was certainly very ugly; his feet turned backwards, he had a great hump on his back, his eyes were set crooked so that he could never see things straight, and covered by thick black glasses so that he could never see things clear.

He took the stool in the corner, he looked at the furnace, at the book, and the cedar-wood box. “What a waste of time!” he remarked.

“No,” said the young man. “I am making gold.”

The Blue Devil laughed. “You had better go to bed,” he replied.

The young man shook his head. “No,” he said. “I have found the Philosopher’s Stone, and soon I shall find happiness—as the angel told me.”

“There are no angels,” remarked the Blue Devil.

The young man continued, trying not to notice his visitor: “I believe this book—and the evidences of these pieces of stone.”

“How silly!” said the Blue Devil. “The book is but a collection of jargon, and the stone is just a compound of mercury and sulphur.”

The other doubtfully opened the book, and certainly the pictures looked very dull and stupid; he opened the box, and certainly the stones appeared very dull and ordinary. “But we made gold and a ruby and a wonderful medicine,” he objected.

“Nothing of the kind,” said the Blue Devil. “You lost your head, and did not know what you were looking at.”

“But the goldsmith and the man with the dropsy?”

“They were fools like yourself,” replied the Blue Devil; “and remember the gold was given away (if you had tried to buy something with it you would have soon seen if it was good gold or not); and, as for the sick man, he was probably not sick at all.”

“Probably you are quite right,” sighed the young man. “Meanwhile, I ought to look to the fire; I see it is going out. Would you put on some more coal?”

“Not I,” said the Blue Devil with a sneer. “Why should I get up from this chair where I am moderately comfortable to stoke that furnace when I know there is no good coming from it?”

The young man yawned seven times, and it is a well-known thing that he who yawns seven times gives the Blue Devil great power over him.

So that the fiend spoke again at once, and quite briskly: “Why do you stay here enduring all this discomfort and misery, when you might have been comfortably hanged long ago? You know that there is nothing in any of it—there is no Philosopher’s Stone and no Elixir of youth and no happiness—why do you give yourself all these fatigues?”

“But I promised the Alchemist,” murmured the young man.

The Blue Devil soon disposed of that objection. “The Alchemist is either a fool who is cheating himself or a knave who is cheating you—come, put an end to it. You know that you decided long ago that life was not worth living.”

So saying, he produced a nice long coil of rope and fixed it to a strong nail on the wall, and up got my young man, overcome by this dreadful sin of Accidie, and stuck his head in the noose; but the Blue Devil had been too lazy to make the noose the right length, and so the young man stood with his feet on the ground, and, being too slothful to move, in that position went to sleep.

Now he had placed on the edge of the furnace the book and the cedar-wood box, and the Blue Devil, as he slouched away, gave them a shove and both fell into the furnace, where they were burnt to cinders, which furnace, soon after growing cold, the transmutation in the crucible was spoilt.

And so what did my Alchemist find in the morning?

That this excellent secret was for ever lost!

The furnace out—the lead unchanged in the vessel—and in the ashes the brass covers of the book and the scorched remains of that precious substance.

And by the wall the young man standing asleep, his head hanging in the noose.

Now the Alchemist was a good, holy and patient man (or, as I have said, he could never have followed this profession); but, once he had grasped what had happened, he did not hesitate a moment.

He looked at the nail; he drove it farther in with a blow from the heel of his shoe, then he lowered the knot and tightened up the rope.

And so my sluggard was hanged in earnest.

After this the Alchemist gathered up the available crowns and calmly went off to another country, where he recommenced his labours without an assistant.

And after a few years Virgilius again came to his aid, and he rediscovered that marvellous stone, and died a holy man.

This is the end of these stories of the Seven Deadly Sins; there are others to be told of the Ten Commandments, which, said Father Aloysius, are interesting, but greatly tax both power and intelligence to deal with. .