The monk fell on his knees and breathed out piercing supplications. Every nerve and fibre within him seemed tense with his agony of prayer. It was not the outcry for purity and peace, not a tender longing for forgiveness, not a filial remorse for sin, but the nervous anguish of him who shrieks in the immediate apprehension of an unendurable torture. It was the cry of a man upon the rack, the despairing scream of him who feels himself sinking in a burning dwelling. Such anguish has found an utterance in Stradella’s celebrated “Pietà, Signore,” which still tells to our ears, in its wild moans and piteous shrieks, the religious conceptions of his day; for there is no phase of the Italian mind that has not found expression in its music.
When the oppression of the heat and sulphurous vapor became too dreadful to be borne, the monk retraced his way and climbed with difficulty up the steep sides of the crater, till he gained the summit above, where a comparatively free air revived him. All night he wandered up and down in that dreary vicinity, now listening to the mournful roar and crackle of the fire, and now raising his voice in penitential psalms or the notes of that terrific “Dies Iræ” which sums up all the intense fear and horror with which the religion of the Middle Ages clothed the idea of the final catastrophe of humanity. Sometimes prostrating himself with his face towards the stifling soil, he prayed with agonized intensity till Nature would sink in a temporary collapse, and sleep, in spite of himself, would steal over him.
So waned the gloomy hours of the night away, till the morning broke in the east, turning all the blue wavering floor of the sea to crimson brightness, and bringing up, with the rising breeze, the barking of dogs, the lowing of kine, the songs of laborers and boatmen, all fresh and breezy from the repose of the past night.
Father Francesco heard the sound of approaching footsteps climbing the lava path, and started with a nervous trepidation. Soon he recognized a poor peasant of the vicinity, whose child he had tended during a dangerous illness. He bore with him a little basket of eggs, with a melon and a fresh green salad.
“Good morning, holy father,” he said, bowing humbly. “I saw you coming this way last night, and I could hardly sleep for thinking of you; and my good woman, Teresina, would have it that I should come out to look after you. I have taken the liberty to bring a little offering;—it was the best we had.”
“Thank you, my son,” said the monk, looking wistfully at the fresh, honest face of the peasant. “You have taken too much trouble for such a sinner. I must not allow myself such indulgences.”
“But your Reverence must live. Look you,” said the peasant, “at least your Reverence will take an egg. See here, how handily I can cook one,” he added, striking his stick into a little cavity of a rock, from which, as from an escape-valve, hissed a jet of hot steam,—“see here, I nestle the egg in this little cleft, and it will be done in a twinkling. Our good God gives us our fire for nothing here.”
There was something wholesomely kindly and cheerful in the action and expression of the man, which broke upon the overstrained and disturbed musings of the monk like daylight on a ghastly dream. The honest, loving heart sees love in everything; even the fire is its fatherly helper, and not its avenging enemy.
Father Francesco took the egg, when it was done, with a silent gesture of thanks.
“If I might make bold to say,” said the peasant, encouraged, “your Reverence should have some care for yourself. If a man will not feed himself, the good God will not feed him; and we poor people have too few friends already to let such as you die. Your hands are trembling, and you look worn out. Surely you should take something more, for the very love of the poor.”
“My son, I am bound to do a heavy penance, and to work out a great conflict. I thank you for your undeserved kindness. Leave me now to myself, and come no more to disturb my prayers. Go, and God bless you!”
“Well,” said the peasant, putting down the basket and melon, “I shall leave these things here, any way, and I beg your Reverence to have a care of yourself. Teresina fretted all night for fear something might come to you. The bambino that you cured is grown a stout little fellow, and eats enough for two,—and it is all of you; so she cannot forget it. She is a busy little woman, is Teresina; and when she gets a thought in her head, it buzzes, buzzes, like a fly in a bottle, and she will have it your Reverence is killing yourself by inches, and says she, ‘What will all the poor do when he is gone?’ So your Reverence must pardon us. We mean it all for the best.”
So saying, the man turned and began sliding and slipping down the steep ashy sides of the mountain cone with a dexterity which carried him to the bottom in a few moments; and on he went, sending back after him a cheerful little air, the refrain of which is still to be heard in our days in that neighborhood. A word or two of the gay song fluttered back on the ear of the monk,—
“Tutta gieja, tutta festa.”
“Tutta gieja, tutta festa.”
“Tutta gieja, tutta festa.”
So gay and airy it was in its ringing cadence that it seemed a musical laugh springing from sunny skies, and came fluttering into the dismal smoke and gloom of the mountain-top like a very butterfly of sound. It struck on the sad, leaden ear of the monk much as we might fancy the carol of a robin over a grave might seem, could the cold sleeper below wake one moment to its perception. If it woke one regretful sigh and drew one wandering look downward to the elysian paradise that lay smiling at the foot of the mountain, he instantly suppressed the feeling, and set his face in its old deathly stillness.
After the departure of her uncle to Florence, the life of Agnes was troubled and harassed from a variety of causes.
First, her grandmother was sulky and moody, and though saying nothing directly on the topic nearest her heart, yet intimating by every look and action that she considered Agnes as a most ungrateful and contumacious child. Then there was a constant internal perplexity,—a constant wearying course of self-interrogation and self-distrust, the pain of a sensitive spirit which doubts at every moment whether it may not be falling into sin. The absence of her kind uncle at this time took from her the strongest support on which she had leaned in her perplexities. Cheerful, airy, and elastic in his temperament, always full of fresh-springing and beautiful thoughts, as an Italian dell is of flowers, the charming old man seemed, while he stayed with Agnes, to be the door of a new and fairer world, where she could walk in air and sunshine, and find utterance for a thousand thoughts and feelings which at all other times lay in cold repression in her heart. His counsels were always so wholesome, his sympathies so quick, his devotion so fervent and cheerful, that while with him Agnes felt the burden of her life insensibly lifted and carried for her as by some angel guide.
Now they had all come back upon her, heavier a thousand-fold than ever they had been before. Never did she so much need counsel and guidance,—never had she so much within herself to be solved and made plain to her own comprehension; yet she thought with a strange shiver of her next visit to her confessor. That austere man, so chilling, so awful, so far above all conception of human weaknesses, how should she dare to lay before him all the secrets of her breast, especially when she must confess to having disobeyed his most stringent commands? She had had another interview with this forbidden son of perdition, but how it was she knew not. How could such things have happened? Instead of shutting her eyes and turning her head and saying prayers, she had listened to a passionate declaration of love, and his last word had called her his wife. Her heart thrilled every time she thought of it; and somehow she could not feel sure that it was exactly a thrill of penitence. It was all like a strange dream to her; and sometimes she looked at her little brown hands and wondered if he really had kissed them,—he, the splendid strange vision of a man, the prince from fairyland! Agnes had never read romances, it is true, but she had been brought up on the legends of the saints, and there never was a marvel possible to human conception that had not been told there. Princes had come from China and Barbary and Abyssinia and every other strange out-of-the-way place, to kneel at the feet of fair, obdurate saints who would not even turn the head to look at them; but she had acted, she was conscious, after a much more mortal fashion, and so made herself work for confession and penance. Yet certainly she had not meant to do so; the interview came on her so suddenly, so unexpectedly; and somehow hewouldspeak, and he would not go when she asked him to; and she remembered how he looked when he stood right before her in the doorway and told her sheshouldhear him,—how the color flushed up in his cheeks, what a fire there was in his great dark eyes; he looked as if he were going to do something desperate then; it made her hold her breath even now to think of it.
“These princes and nobles,” she thought, “are so used to command, it is no wonder they make us feel as if they must have their will. I have heard grandmother call them wolves and vultures, that are ready to tear us poor folk to pieces; but I am sure he seems gentle. I’m sure it isn’t wicked or cruel for him to want to make me his wife; and he couldn’t know, of course, why it wasn’t right he should; and it really is beautiful of him to love me so. Oh, if I were only a princess, and he loved me that way, how glad I should be to give up everything and go to him alone! And then we would pray together; and I really think that would be much better than praying all alone. He said men had so much more to tempt them. Ah, that is true! How can little moles that grub in the ground know of the dangers of eagles that fly to the very sun? Holy Mother, look mercifully upon him and save his soul!”
Such were the thoughts of Agnes the day when she was preparing for her confession; and all the way to church she found them floating and dissolving and reappearing in new forms in her mind, like the silvery smoke-clouds which were constantly veering and sailing over Vesuvius.
Only one thing was firm and never changing, and that was the purpose to reveal everything to her spiritual director. When she kneeled at the confessional with closed eyes, and began her whispered acknowledgments, she tried to feel as if she were speaking in the ear of God alone,—that God whose spirit she was taught to believe, for the time being, was present in His minister before whom her inmost heart was to be unveiled.
He who sat within had just returned from his lonely retreat with his mind and nerves in a state of unnatural tension,—a sort of ecstatic clearness and calmness, which he mistook for victory and peace. During those lonely days when he had wandered afar from human converse, and was surrounded only by objects of desolation and gloom, he had passed through as many phases of strange, unnatural experience as there were flitting smoke-wreaths eddying about him.
There are depths in man’s nature and his possibilities which no plummet has ever sounded,—the wild, lonely joys of fanatical excitement, the perfectly ravenous appetite for self-torture, which seems able, in time, to reverse the whole human system, and make a heaven of hell. How else can we understand the facts related both in Hindoo and in Christian story, of those men and women who have found such strange raptures in slow tortures, prolonged from year to year, till pain became a habit of body and mind? It is said, that, after the tortures of the rack, the reaction of the overstrained nerves produces a sense of the most exquisite relief and repose; and so when mind and body are harrowed, harassed to the very outer verge of endurance, come wild throbbings and transports, and strange celestial clairvoyance, which the mystic hails as the descent of the New Jerusalem into his soul.
It had seemed to Father Francesco, when he came down from the mountain, that he had left his body behind him,—that he had left earth and earthly things; his very feet touching the ground seemed to tread not on rough, resisting soil, but upon elastic cloud. He saw a strange excess of beauty in every flower, in every leaf, in the wavering blue of the sea, in the red grottoed rocks that overhung the shore, with their purple, green, orange, and yellow hangings of flower-and-leaf-tapestry. The songs of the fishermen on the beach, the peasant-girls cutting flowery fodder for the cattle, all seemed to him to have an unnatural charm. As one looking through a prism sees a fine bordering of rainbow on every object, so he beheld a glorified world. His former self seemed to him something forever past and gone. He looked at himself as at another person, who had sinned and suffered, and was now resting in beatified repose; and he fondly thought all this was firm reality, and believed that he was now proof against all earthly impressions, able to hear and to judge with the dispassionate calmness of a disembodied spirit. He did not know that this high-strung calmness, this fine clearness, were only the most intense form of nervous sensibility, and as vividly susceptible to every mortal impression as is the vitalized chemical plate to the least action of the sun’s rays.
When Agnes began her confession, her voice seemed to him to pass through every nerve; it seemed as if he could feel her presence thrilling through the very wood of the confessional. He was astonished and dismayed at his own emotion. But when she began to speak of the interview with the cavalier, he trembled from head to foot with uncontrollable passion. Nature long repressed came back in a tempestuous reaction. He crossed himself again and again, he tried to pray, and blessed those protecting shadows which concealed his emotion from the unconscious one by his side. But he set his teeth in deadly resolve, and his voice, as he questioned her, came forth cutting and cold as ice crystals.
“Why did you listen to a word?”
“My father, it was so sudden. He wakened me from sleep. I answered him before I thought.”
“You should not have been sleeping. It was a sinful indolence.”
“Yes, my father.”
“See now to what it led. The enemy of your soul, ever watching, seized this moment to tempt you.”
“Yes, my father.”
“Examine your soul well,” said Father Francesco, in a tone of austere severity that made Agnes tremble. “Did you not find a secret pleasure in his words?”
“My father, I fear I did,” said she, with a trembling voice.
“I knew it! I knew it!” the priest muttered to himself, while the great drops started on his forehead, in the intensity of the conflict he repressed. Agnes thought the solemn pause that followed was caused by the horror that had been inspired by her own sinfulness.
“You did not, then, heartily and truly wish him to go from you?” pursued the cold, severe voice.
“Yes, my father, I did. I wished him to go with all my soul.”
“Yet you say you found pleasure in his being near you,” said Father Francesco, conscious how every string of his own being, even in this awful hour, was vibrating with a sort of desperate, miserable joy in being once more near to her.
“Ah,” sighed Agnes, “that is true, my father,—woe is me! Please tell me how I could have helped it. I was pleased before I knew it.”
“And you have been thinking of what he said to you with pleasure since?” pursued the confessor, with an intense severity of manner, deepening as he spoke.
“Ihavethought of it,” faltered Agnes.
“Beware how you trifle with the holy sacrament! Answer frankly. You have thought of it withpleasure. Confess it.”
“I do not understand myself exactly,” said Agnes. “I have thought of it partly with pleasure and partly with pain.”
“Would you like to go with him and be his wife, as he said?”
“If it were right, father,—not otherwise.”
“Oh, foolish child! oh, blinded soul! to think of right in connection with an infidel and heretic! Do you not see that all this is an artifice of Satan? He can transform himself into an angel of light. Do you suppose this heretic would be brought back to the Church by a foolish girl? Do you suppose it is your prayers he wants? Why does, he not seek the prayers of the Church,—of holy men who have power with God? He would bait his hook with this pretence that he may catch your soul. Do you believe me?”
“I am bound to believe you, my father.”
“But you do not. Your heart is going after this wicked man.”
“Oh, my father, I do not wish it should. I never wish or expect to see him more. I only pray for him that his soul may not be lost.”
“He has gone, then?”
“Yes, my father. And he went with my uncle, a most holy monk, who has undertaken the work of his salvation. He listens to my uncle, who has hopes of restoring him to the Church.”
“That is well. And now, my daughter, listen to me. You must root out of your thought every trace and remembrance of these words of sinful earthly love which he hath spoken. Such love would burn your soul to all eternity with fire that never could be quenched. If you can tear away all roots and traces of this from your heart, if by fasting and prayer and penance you can become worthy to be a bride of your divine Lord, then your prayers will gain power, and you may prevail to secure his eternal salvation. But listen to me, daughter,—listen and tremble! If ever you should yield to his love and turn back from this heavenly marriage to follow him, you will accomplish his damnation and your own; to all eternity he will curse you, while the fire rages and consumes him,—he will curse the hour that he first saw you.”
These words were spoken with an intense vehemence which seemed almost supernatural. Agnes shivered and trembled; a vague feeling of guilt overwhelmed and disheartened her; she seemed to herself the most lost and abandoned of human beings.
“My father, I shall think no penance too severe that may restore my soul from this sin. I have already made a vow to the blessed Mother that I will walk on foot to the Holy City, praying in every shrine and holy place; and I humbly ask your approval.”
This announcement brought to the mind of the monk a sense of relief and deliverance. He felt already, in the terrible storm of agitation which this confession had aroused within him, that nature was not dead, and that he was infinitely farther from the victory of passionless calm than he had supposed. He was still a man,—torn with human passions, with a love which he must never express, and a jealousy which burned and writhed at every word which he had wrung from its unconscious object. Conscience had begun to whisper in his ear that there would be no safety to him in continuing this spiritual dictatorship to one whose every word unmanned him,—that it was laying himself open to a ceaseless temptation, which in some blinded, dreary hour of evil might hurry him into acts of horrible sacrilege; and he was once more feeling that wild, stormy revolt of his inner nature that so distressed him before he left the convent.
This proposition of Agnes’ struck him as a compromise. It would take her from him only for a season, she would go under his care and direction, and he would gradually recover his calmness and self-possession in her absence. Her pilgrimage to the holy places would be a most proper and fit preparation for the solemn marriage-rite which should forever sunder her from all human ties and make her inaccessible to all solicitations of human love. Therefore, after an interval of silence, he answered,—
“Daughter, your plan is approved. Such pilgrimages have ever been held meritorious works in the Church, and there is a special blessing upon them.”
“My father,” said Agnes, “it has always been in my heart from my childhood to be the bride of the Lord; but my grandmother, who brought me up, and to whom I owe the obedience of a daughter, utterly forbids me: she will not hear a word of it. No longer ago than last Monday she told me I might as well put a knife into her heart as speak of this.”
“And you, daughter, do you put the feelings of any earthly friend before the love of your Lord and Creator who laid down His life for you? Hear what He saith:—‘He that loveth father or mother more than me is not worthy of me.’”
“But my poor old grandmother has no one but me in the world, and she has never slept a night without me; she is getting old, and she has worked for me all her good days;—it would be very hard for her to lose me.”
“Ah, false, deceitful heart! Has, then, thy Lord not labored for thee? Has He not borne thee through all the years of thy life? And wilt thou put the love of any mortal before His?”
“Yes,” replied Agnes, with a sort of hardy sweetness,—“but my Lord does not need me as grandmother does; He is in glory, and will never be old or feeble; I cannot work for Him and tend Him as I shall her. I cannot see my way clear at present; but when she is gone, or if the saints move her to consent, I shall then belong to God alone.”
“Daughter, there is some truth in your words; and if your Lord accepts you, He will dispose her heart. Will she go with you on this pilgrimage?”
“I have prayed that she might, father,—that her soul may be quickened; for I fear me, dear old grandmamma has found her love for me a snare,—she has thought too much of my interests and too little of her own soul, poor grandmamma!”
“Well, child, I shall enjoin this pilgrimage on her as a penance.”
“I have grievously offended her lately,” said Agnes, “in rejecting an offer of marriage with a man on whom she had set her heart, and therefore she does not listen to me as she is wont to do.”
“You have done right in refusing, my daughter. I will speak to her of this, and show her how great is the sin of opposing a holy vocation in a soul whom the Lord calls to Himself, and enjoin her to make reparation by uniting with you in this holy work.”
Agnes departed from the confessional without even looking upon the face of her director, who sat within listening to the rustle of her dress as she rose,—listening to the soft fall of her departing footsteps, and praying that grace might be given him not to look after her: and he did not, though he felt as if his life were going with her.
Agnes tripped round the aisle to a little side-chapel where a light was always kept burning by her before a picture of Saint Agnes, and, kneeling there, waited till her grandmother should be through with her confession.
“Ah, sweet Saint Agnes,” she said, “pity me! I am a poor ignorant young girl, and have been led into grievous sin; but I did not mean to do wrong,—I have been trying to do right; pray for me, that I may overcome as you did. Pray our dear Lord to send you with us on this pilgrimage, and save us from all wicked and brutal men who would do us harm. As the Lord delivered you in sorest straits, keeping soul and body pure as a lily, ah, pray Him to keep me! I love you dearly,—watch over me and guide me.”
In those days of the Church, such addresses to the glorified saints had become common among all Christians. They were not regarded as worship, any more than a similar outpouring of confidence to a beloved and revered friend yet in the body. Among the hymns of Savonarola is one addressed to Saint Mary Magdalen, whom he regarded with an especial veneration. The great truth, that God is not the God of the dead, but of the living, thatalllive to Him, was in those ages with the truly religious a part of spiritual consciousness. The saints of the Church Triumphant, having become one with Christ as he is one with the Father, were regarded as invested with a portion of his divinity, and as the ministering agency through which his mediatorial government on earth was conducted; and it was thought to be in the power of the sympathetic heart to attract them by the outflow of its affections, so that their presence often overshadowed the walks of daily life with a cloud of healing and protecting sweetness.
If the enthusiasm of devotion in regard to these invisible friends became extravagant and took the language due to God alone, it was no more than the fervid Italian nature was always doing with regard to visible objects of affection. Love with an Italian always tends to become worship, and some of the language of the poets addressed to earthly loves rises into intensities of expression due only to the One, Sovereign, Eternal Beauty. One sees even in the writings of Cicero that this passionate adoring kind of love is not confined to modern times. When he loses the daughter in whom his heart is garnered up, he finds no comfort except in building a temple to her memory,—a blind outreaching towards the saint-worship of modern times.
Agnes rose from her devotions, and went with downcast eyes, her lips still repeating prayers, to the font of holy water, which was in a dim shadowy corner, where a painted window cast a gold and violet twilight. Suddenly there was a rustle of garments in the dimness, and a jewelled hand essayed to pass holy water to her on the tip of its finger. This mark of Christian fraternity, common in those times, Agnes almost mechanically accepted, touching her slender finger to the one extended, and making the sign of the cross, while she raised her eyes to see who stood there. Gradually the haze cleared from her mind, and she awoke to the consciousness that it was the cavalier! He moved to come towards her, with a bright smile on his face; but suddenly she became pale as one who has seen a spectre, and, pushing from her with both hands, she said faintly, “Go, go!” and turned and sped up the aisle silently as a sunbeam, joining her grandmother, who was coming from the confessional with a gloomy and sullen brow.
Old Elsie had been enjoined to unite with her grandchild in this scheme of a pilgrimage, and received the direction with as much internal contumacy as would a thriving church-member of Wall Street a proposition to attend a protracted meeting in the height of the business season. Not but that pilgrimages were holy and gracious works,—she was too good a Christian not to admit that,—but why must holy and gracious works be thrust on her in particular? There were saints enough who liked such things; and peoplecouldget to heaven without,—if not with a very abundant entrance, still in a modest way,—and Elsie’s ambition for position and treasure in the spiritual world was of a very moderate cast.
“Well, now, I hope you are satisfied,” she said to Agnes, as she pulled her along with no very gentle hand; “you’ve got me sent off on a pilgrimage,—and my old bones must be rattling up and down all the hills between here and Rome,—and who’s to see to the oranges?—they’ll all be stolen, every one.”
“Grandmother,” began Agnes in a pleading voice—
“Oh, you hush up! I know what you’re going to say: ‘The good Lord will take care of them.’ I wish He may! He has His hands full, with all the people that go cawing and psalm-singing like so many crows, and leave all their affairs to Him!”
Agnes walked along disconsolate, with her eyes full of tears, which coursed one another down her pale cheeks.
“There’s Antonio,” pursued Elsie, “would perhaps look after things a little. He is a good fellow, and only yesterday was asking if he couldn’t do something for us. It’s you he does it for,—but little you care who loves you, or what they do for you!”
At this moment they met old Jocunda, whom we have before introduced to the reader as portress of the Convent. She had on her arm a large square basket, which she was storing for its practical uses.
“Well, well, Saint Agnes be praised, I have found you at last,” she said. “I was wanting to speak about some of your blood-oranges for conserving. An order has come down from our dear gracious lady, the Queen, to prepare a lot for her own blessed eating, and you may be sure I would get none of anybody but you.—But what’s this, my little heart, my little lamb?—crying?—tears in those sweet eyes? What’s the matter now?”
“Matter enough for me!” said Elsie. “It’s a weary world we live in. A body can’t turn any way and not meet with trouble. If a body brings up a girl one way, why, every fellow is after her, and one has no peace; and if a body brings her up another way, she gets her head in the clouds, and there’s no good of her in this world. Now look at that girl,—doesn’t everybody say it’s time she were married?—but no marrying for her! Nothing will do but we must off to Rome on a pilgrimage,—and what’s the good of that, I want to know? If it’s praying that’s to be done, the dear saints know she’s at it from morning till night,—and lately she’s up and down three or four times a night with some prayer or other.”
“Well, well,” said Jocunda, “who started this idea?”
“Oh, Father Francesco and she got it up between them,—and nothing will do but I must go, too.”
“Well, now, after all, my dear,” said Jocunda, “do you know, I made a pilgrimage once, and it isn’t so bad. One gets a good deal by it, first and last. Everybody drops something into your hand as you go, and one gets treated as if one were somebody a little above the common; and then in Rome one has a princess or a duchess or some noble lady who washes one’s feet, and gives one a good supper, and perhaps a new suit of clothes, and all that,—and ten to one there comes a pretty little sum of money to boot, if one plays one’s cards well. A pilgrimage isn’t bad, after all;—one sees a world of fine things, and something new every day.”
“But who is to look after our garden and dress our trees?”
“Ah, now, there’s Antonio, and old Meta his mother,” said Jocunda, with a knowing wink at Agnes. “I fancy there are friends there that would lend a hand to keep things together against the little one comes borne. If one is going to be married, a pilgrimage brings good luck in the family. All the saints take it kindly that one comes so far to see them, and are more ready to do a good turn for one when one needs it. The blessed saints are like other folks,—they like to be treated with proper attention.”
This view of pilgrimages from the material stand-point had more effect on the mind of Elsie than the most elaborate appeals of Father Francesco. She began to acquiesce, though with a reluctant air.
Jocunda, seeing her words had made some impression, pursued her advantage on the spiritual ground.
“To be sure,” she added, “I don’t know how it is with you; but I know thatIhave, one way and another, rolled up quite an account of sins in my life. When I was tramping up and down with my old man through the country,—now in this castle and then in that camp, and now and then in at the sacking of a city or village, or something of the kind,—the saints forgive us!—it does seem as if one got into things that were not of the best sort, in such times. It’s true, it’s been wiped out over and over by the priest; but then a pilgrimage is a good thing to make all sure, in case one’s good works should fall short of one’s sins at last. I can tell you, a pilgrimage is a good round weight to throw into the scale; and when it comes to heaven and hell, you know, my dear, why, one cannot be too careful.”
“Well, that may be true enough,” said Elsie,—“though, as to my sins, I have tried to keep them regularly squared up and balanced as I went along. I have always been regular at confession, and never failed a jot or tittle in what the holy father told me. But there may be something in what you say; one can’t be too sure; and so I’ll e’en school my old bones into taking this tramp.”
That evening, as Agnes was sitting in the garden at sunset, her grandmother bustling in and out, talking, groaning, and, hurrying in her preparations for the anticipated undertaking, suddenly there was a rustling in the branches overhead, and a bouquet of rose-buds fell at her feet. Agnes picked it up, and saw a scrip of paper coiled among the flowers. In a moment remembering the apparition of the cavalier in the church in the morning, she doubted not from whom it came. So dreadful had been the effect of the scene at the confessional, that the thought of the near presence of her lover brought only terror. She turned pale; her hands shook. She shut her eyes, and prayed that she might not be left to read the paper; and then, summoning all her resolution, she threw the bouquet with force over the wall. It dropped down, down, down the gloomy, shadowy abyss, and was lost in the damp caverns below.
The cavalier stood without the wall, waiting for some responsive signal in reply to his missive. It had never occurred to him that Agnes would not even read it, and he stood confounded when he saw it thrown back with such apparent rudeness. He remembered her pale, terrified look on seeing him in the morning. It was not indifference or dislike, but mortal fear, that had been shown in that pale face.
“These wretches are practising on her,” he said, in wrath,—“filling her head with frightful images, and torturing her sensitive conscience till she sees sin in the most natural and innocent feelings.”
He had learned from Father Antonio the intention of Agnes to go on a pilgrimage, and he longed to see and talk with her, that he might offer her his protection against dangers which he understood far better than she. It had never even occurred to him that the door for all possible communication would be thus suddenly barred in his face.
“Very well,” he said to himself, with a darkening brow,—“let them have it their own way here. She must pass through my dominions before she can reach Rome, and I will find a place where Icanbe heard, without priest or grandmother to let or hinder. She is mine, and I will care for her.”
But poor Agnes had the woman’s share of the misery to bear, in the fear and self-reproach and distress which every movement of this kind cost her. The involuntary thrill at seeing her lover, at hearing from him, the conscious struggle which it cost her to throw back his gift, were all noted by her accusing conscience as so many sins. The next day she sought again her confessor, and began an entrance on those darker and more chilly paths of penance, by which, according to the opinion of her times, the peculiarly elect of the Lord were supposed to be best trained. Hitherto her religion had been the cheerful and natural expression of her tender and devout nature according to the more beautiful and engaging devotional forms of her Church. During the year when her confessor had been, unconsciously to himself, led by her instead of leading, her spiritual food had been its beautiful old hymns and prayers, which she found no weariness in often repeating. But now an unnatural conflict was begun in her mind, directed by a spiritual guide in whom every natural and normal movement of the soul had given way before a succession of morbid and unhealthful experiences. From that day Agnes wore upon her heart one of those sharp instruments of torture which in those times were supposed to be a means of inward grace,—a cross with seven steel points for the seven sorrows of Mary. She fasted with a severity which alarmed her grandmother, who in her inmost heart cursed the day that ever she had placed her in the way of saintship.
“All this will just end in spoiling her beauty,—making her as thin as a shadow,”—said Elsie; “and she was good enough before.”
But it did not spoil her beauty,-it only changed its character. The roundness and bloom melted away,—but there came in their stead that solemn, transparent clearness of countenance, that spiritual light and radiance, which the old Florentine painters gave to their Madonnas.
It is singular how all religious exercises and appliances take the character of the nature that uses them. The pain and penance, which so many in her day bore as a cowardly expedient for averting divine wrath, seemed, as she viewed them, a humble way of becoming associated in the sufferings of her Redeemer. “Jesu dulcis memoria,” was the thought that carried a redeeming sweetness with every pain. Could she thus, by suffering with her Lord, gain power like Him to save,—a power which should save that soul so dear and so endangered! “Ah,” she thought, “I would give my life-blood, drop by drop, if only it might avail for his salvation!”
What was she like? I cannot tell.I only know God loved her well.Two noble sons her gray hairs blest,—And he, their sire, was now at rest.And why her children loved her so,And called her blessed, all shall know:She never had a selfish thought,Nor valued what her hand had wrought.She could be just in spite of love;And cherished hates she dwelt above;In sick-rooms they that had her careSaid she was wondrous gentle there.It was a fearful trust, she knew,To guide her young immortals through;But Love and Truth explained the way,And Piety made perfect day.She taught them to be pure and true,And brave, and strong, and courteous, too;She made them reverence silver hairs,And feel the poor man’s biting cares.She won them ever to her side;Homewas their treasure and their pride:Its food, drink, shelter pleased them best,And there they found the sweetest rest.And often, as the shadows fell,And twilight had attuned them well,She sang of many a noble deed,And marked with joy their eager heed.And most she marked their kindling eyesWhen telling of the victoriesThat made the Stars and Stripes a name,Their country rich in honest fame.It was a noble land, she said,—Its poorest children lacked not bread;It was so broad, so rich, so free,They sang its praise beyond the sea;And thousands sought its kindly shore,And none were poor and friendless more;All blessed the name of Washington,And loved the Union, every one.She made them feel that they were partOf a great nation’s living heart.—So they grew up, true patriot boys,And knew not all their mother’s joys.Sad was the hour when murmurs loudFrom a great black advancing cloudMade millions feel the coming breathOf maddened whirlwinds, full of death!She prayed the skies might soon be bright,And made her sons prepare for fightBrave youths!—their zeal proved clearly thenIn such an hour youths can be men!By day she went from door to door,—Men caught her soul, unfelt before;By night she prayed, and planned, and dreamed,Till morn’s red light war’s lightning seemed.The cry went forth; forth stepped her sonsIn martial blaze of gleaming guns:Still striding on to perils dire,They turned to catch her glance of fire.No fears, no fond regrets she knew,But proudly watched them fade from view:“Lord, keep them so!” she said, and turnedTo where her lonely hearth-fire burned.
What was she like? I cannot tell.I only know God loved her well.Two noble sons her gray hairs blest,—And he, their sire, was now at rest.
What was she like? I cannot tell.
I only know God loved her well.
Two noble sons her gray hairs blest,—
And he, their sire, was now at rest.
And why her children loved her so,And called her blessed, all shall know:She never had a selfish thought,Nor valued what her hand had wrought.
And why her children loved her so,
And called her blessed, all shall know:
She never had a selfish thought,
Nor valued what her hand had wrought.
She could be just in spite of love;And cherished hates she dwelt above;In sick-rooms they that had her careSaid she was wondrous gentle there.
She could be just in spite of love;
And cherished hates she dwelt above;
In sick-rooms they that had her care
Said she was wondrous gentle there.
It was a fearful trust, she knew,To guide her young immortals through;But Love and Truth explained the way,And Piety made perfect day.
It was a fearful trust, she knew,
To guide her young immortals through;
But Love and Truth explained the way,
And Piety made perfect day.
She taught them to be pure and true,And brave, and strong, and courteous, too;She made them reverence silver hairs,And feel the poor man’s biting cares.
She taught them to be pure and true,
And brave, and strong, and courteous, too;
She made them reverence silver hairs,
And feel the poor man’s biting cares.
She won them ever to her side;Homewas their treasure and their pride:Its food, drink, shelter pleased them best,And there they found the sweetest rest.
She won them ever to her side;
Homewas their treasure and their pride:
Its food, drink, shelter pleased them best,
And there they found the sweetest rest.
And often, as the shadows fell,And twilight had attuned them well,She sang of many a noble deed,And marked with joy their eager heed.
And often, as the shadows fell,
And twilight had attuned them well,
She sang of many a noble deed,
And marked with joy their eager heed.
And most she marked their kindling eyesWhen telling of the victoriesThat made the Stars and Stripes a name,Their country rich in honest fame.
And most she marked their kindling eyes
When telling of the victories
That made the Stars and Stripes a name,
Their country rich in honest fame.
It was a noble land, she said,—Its poorest children lacked not bread;It was so broad, so rich, so free,They sang its praise beyond the sea;
It was a noble land, she said,—
Its poorest children lacked not bread;
It was so broad, so rich, so free,
They sang its praise beyond the sea;
And thousands sought its kindly shore,And none were poor and friendless more;All blessed the name of Washington,And loved the Union, every one.
And thousands sought its kindly shore,
And none were poor and friendless more;
All blessed the name of Washington,
And loved the Union, every one.
She made them feel that they were partOf a great nation’s living heart.—So they grew up, true patriot boys,And knew not all their mother’s joys.
She made them feel that they were part
Of a great nation’s living heart.—
So they grew up, true patriot boys,
And knew not all their mother’s joys.
Sad was the hour when murmurs loudFrom a great black advancing cloudMade millions feel the coming breathOf maddened whirlwinds, full of death!
Sad was the hour when murmurs loud
From a great black advancing cloud
Made millions feel the coming breath
Of maddened whirlwinds, full of death!
She prayed the skies might soon be bright,And made her sons prepare for fightBrave youths!—their zeal proved clearly thenIn such an hour youths can be men!
She prayed the skies might soon be bright,
And made her sons prepare for fight
Brave youths!—their zeal proved clearly then
In such an hour youths can be men!
By day she went from door to door,—Men caught her soul, unfelt before;By night she prayed, and planned, and dreamed,Till morn’s red light war’s lightning seemed.
By day she went from door to door,—
Men caught her soul, unfelt before;
By night she prayed, and planned, and dreamed,
Till morn’s red light war’s lightning seemed.
The cry went forth; forth stepped her sonsIn martial blaze of gleaming guns:Still striding on to perils dire,They turned to catch her glance of fire.
The cry went forth; forth stepped her sons
In martial blaze of gleaming guns:
Still striding on to perils dire,
They turned to catch her glance of fire.
No fears, no fond regrets she knew,But proudly watched them fade from view:“Lord, keep them so!” she said, and turnedTo where her lonely hearth-fire burned.
No fears, no fond regrets she knew,
But proudly watched them fade from view:
“Lord, keep them so!” she said, and turned
To where her lonely hearth-fire burned.
Any one who feels deeply the truths in which our great men of old founded this Democracy, and who sees clearly the great lines of political architecture by which alone it shall stand firm or rise high, finds in the direct plan and work the agency mainly of six men.
These may be set in three groups.
First, three men, who, through a series of earnest thoughts, taking shape sometimes in apt words, sometimes in bold acts, did most tofoundthe Republic: and these three are Washington, Adams, and Jefferson.
Secondly, two men, who, as statesmen, by a healthful division between the two great natural policies, and, as politicians, by a healthful antagonism between the two great natural parties, did most tobuildthe Republic: and these two are Jefferson and Hamilton.
Thirdly, three men, who, having a clear theory in their heads, and a deep conviction in their hearts, working on the nation by sermons, epistles, programmes, hints, quips, innuendoes, by every form of winged word, have done most to get this people into simple trains of humanitarian thought, and have therefore done most tobracethe Republic: and these three men are Franklin, Jefferson, and Channing.
So, rising above the dust raised in our old quarrels, and taking a broad view over this Democracy, we see Jefferson firmly placed in each of these groups.
If we search in Jefferson’s writings and in the contemporary records to ascertain what that power was which won him these positions, we find that it was no personal skill in cajoling friends or scaring enemies. No sound-hearted man ever rose from talk with him with a tithe of the veneration felt by those who sat at the feet of Washington or Hamilton or Channing. Neither was his position due to oratory: he could deal neither in sweet words nor in lofty words. Yet, in spite of these wants, he wrought on the nation with immense power.
The real secret of this power was, first of all, that Jefferson saw infinitely deeper into the principles of the rising Democracy, and infinitely farther into its future working, than any other man of his time. Those who earnestly read him will often halt astounded at proofs of a foresight in him almost miraculous. Even in masses of what men have called his puerility there are often germs of immense worth,—taking years, perhaps, to show life, but sure to be alive at last.
Take, as the latest examples of this, three germ-truths which have recently come to full life, after having been trodden under foot for fifty years.
Early in our national life Jefferson declared against the usurpations of the national judiciary. Straightway his supporters were divided, mainly between those who sorrowed and those who stood silent; while his opponents were divided only between those who laughed and those who cursed. But who laughs now? Jefferson foresaw but too well. The usurpations of the national judiciary have come in shapes most hideous,—in theobiter dictaof the Dred Scott decision, and in the use of quibbles to entangle our defenders and set loose our traitors.
Take an example of another kind. In his early career Jefferson gave forth a scheme of harbor-defence by gun-boats and floating batteries. This was partially carried out, and only partially; so it failed. On these gun-boats and batteries his enemies never tired of trying their wit, and certainly seemed to make a brilliant point against his foresight and economy. But, in these latter years, many Americans besides ourself, visiting Cronstadt during the blockade by the Allied fleet, saw not only how the Allies failed of a conquest, the first summer, for want of gun-boats, but how the Russians protected themselves greatly, during the second summer, by means of them. We were shown, too, that not only could good work be done by those driven by steam, but that the greater number driven by oarsmen were of much service, not only in vexing the enemy, but in protecting the whole exposed coast. Here was Jefferson’s scheme to the letter. Here was a despised thought of the past become a proud fact of the present. Here had the Autocrat reared a monument to our great Democrat,—gaining praise for Jefferson long after his enemies and their factious laughter had died out forever.
But take what the main body of cultured Americans have thought Jefferson’s chronic whimsey,—his belief that the heart of England must be ever set against all our liberty and prosperity. As we now breast the terrific storm which English reasonings and taunts had encouraged us to brave, and hear, swelling above the faint English God-speed, misstatements, gibes, reproofs, malignant prophecies, who of us shall say that the English character and policy of 1861 were not better foreknown by Jefferson in 1820 than by ourselves In 1860?
So much for Jefferson’s insight and foresight. But there was yet a greater quality which gave him a place in each of these three great groups,—his faith in Democracy.
At a time when the French Revolution had scared even Burke, and when the British Constitution was thought by many to have seduced even Washington, Jefferson held fast to his great faith in the rights and capacities of the people. The only effect on him of the shocks and failures of that period was to make his anxiety sometimes morbid, and his action sometimes spasmodic. Hence much that to many men has seemed unjust suspicion of Adams, and persecution of Hamilton, and disrespect for Washington. Yet all this was but the jarring of that strong mind in the struggle and crash of his times,—mere spasms of bigotry which prove the vigor of his faith in Democracy.
Jefferson, then, known of all men not fettered by provincial traditions as invested with this foresight and this faith, is become to a vast party an idol, and from his writings issue oracles. But the priests at his shrines, having waxed fat in honors, have at last so befogged his sentiments and wrested his arguments, that thousands of true men regard him sorrowfully as the promoter of that Slavery-Despotism which to-day blooms in treason. It is worth our while, therefore, to seek to know whether Jefferson the god of the Oligarchs is Jefferson the Democrat. Let us, by the simplest and fairest process possible, try to come at his real opinions on Slavery,—just as they grew when he did so much to found the Republic,—just as they flourished when he did so much to build the Republic,—just as they were re-wrought and polished when he did so much to brace the Republic.
The whole culture of Jefferson’s youth was, of all things in the world, least likely to make him support slavery or apologize for it. The man who did most to work into his mind ideas of moral and political science was Dr. William Small, a liberal Scotchman; the man who did most to direct his studies in law, and his grappling with social problems, was George Wythe. To both of these Jefferson confessed the deepest debt for their efforts to strengthen his mind and make his footing firm. Now, of all men in this country at that time, these two were least likely to support pro-slavery theories or tolerate pro-slavery cant. For while to Small’s soundness there is abundance of general testimony, there is to Wythe’s soundness testimony the most pointed. We have but to take the first volume of Jefferson’s Works, published by order of Congress, and we find Jefferson’s anti-slavery letter to Dr. Price, written in 1785, urging the Doctor to work against pro-slavery ideas in the young men, and to exhort the young men of Virginia to the “redress of the enormity.” Incidentally he speaks of Mr. Wythe as already doing great good in this direction among these same young men, and declares him “one of the most virtuous of characters, and whose sentiments on the subject of slavery are unequivocal.”
So much for thedirectinfluences on Jefferson’s early culture.
Studying, next, theindirectinfluences on his early culture, we see that the reform literature of that time was coming almost entirely from France. Active, earnest men everywhere were grasping the theories and phrases of Voltaire and Rousseau and Montesquieu, to wield them against every tyranny. Terrible weapons these,—often searing and scarring frightfully those who brandished them,—yet there was not one chance in a thousand that any man who had once made any considerable number of these ideas his own could ever support slavery. Whoever, at that time, studied the “Contrat Social,” or the defence of Jean Calas, whatever other sins he might commit, was no more likely to advocate systematic oppression than are they who now read with reverence Dr. Arnold and Charles Kingsley; and whoever, at that time, read earnestly “The Spirit of the Laws” was as sure to fight slavery as any man who to-day reveres Channing or Theodore Parker. Those French thinkers threw such heat and light into Jefferson’s young mind, that every filthy weed of tyrannic quibble or pro-slavery paradox must have been shrivelled.
And the young statesman grew under this influence as we should expect. In his twenty-seventh year he sat in the Virginia House of Burgesses, and his first effort in legislation was, in his own words, “an effort for the permission of the emancipation of slaves, which was rejected, and, indeed, during the regal government nothing liberal could expect success.” His whole career in those years, whether as public man or private man, shows that his hatred of slavery was bitter. But there was such a press of other work during this founding period, that this hatred took shape not so much in a steady siege as in a series of pitched battles. The work to be done was immense, and Jefferson bore the bulk of it. He took upon himself one-third of the revising and codifying of the Virginia laws, and did even more than this. He undertook, in his own words, “a distinct series of labors which formeda system by which every fibre would be eradicated of ancient or future aristocracy.” He effected the repeal of the laws of entail, and this prevented an aristocratic absorption of the soil; he effected the abolition of primogeniture, and this destroyed all chance of rebuilding feudal families; he effected a restoration of the rights of conscience, and this overthrew all hope of an Established Church; he forced on the bill for general education,—for thus, he said, would the people be “qualified to understand their rights, to maintain them, and to exercise with intelligence their parts in self-government.” In all this work his keen common sense always cut his way through questions at which other men stopped or stumbled. Thus, in the discussion on primogeniture, when Isaac Pendleton proposed, as a compromise, that they should adopt the Hebrew principle and give a double portion to the eldest son, Jefferson cut at once into the heart of the question. As he himself relates,—“I observed, that, if the eldest son could eat twice as much, or do double work, it might be a natural evidence of his right to a double portion; but being on a par in his powers and wants with his brothers and sisters, he should be on a par also in the partition of the patrimony. And such was the decision of the other members.”
But such fierceness against the bulwarks of aristocracy, and such keenness in cutting through its heavy arguments, carried him farther. Logic forced him to pass from the attack on aristocracy to the attack on slavery, just as logic forces the Confederate oligarchs of to-day to pass from the defence of slavery to the defence of aristocracy. He was sure to fight this vilest of tyrannies, and he gave quick thrusts and heavy blows. In 1778 he brought in a bill to prevent the further importation of slaves into Virginia. “This,” he says, “passed without opposition, and stopped the increase of the evil by importation, leaving to future efforts its final eradication.” Years afterward he wrote as follows:—“I have sometimes asked myself whether my country is better for my having lived at all: I do not know that it is. I have been the instrument of doing the following things.” Of these things there were just ten. Just ten great worthy deeds in a life like Jefferson’s!—and one of these he declares “the act prohibiting the importation of slaves.”
Close upon this followed a fiercer grapple,—his third great legislative attack on slavery. In his revision of the Virginia laws he reported “a bill to emancipate all slaves born after the passing of the act.” Attached to this was a plan for the instruction of the young negroes thus set free.
To follow Jefferson and understand him, we must bear in mind that the Virginia which educated him was not behind a dozen smaller States in fertility, enterprise, and republican feeling. Its best men were haters of slavery. The efforts of its leaders were directed to other things than plans for taxing oysters or filching the gains of free negroes. Forth from the Virginia of that time were hurled against negro slavery the thrilling invectives of Patrick Henry, the startling prophecies of Madison, and the declaration of Washington, “For the abolition of slavery by law my vote shall not be wanting.”
For a mirror of that Virginia statesmanship, in its dealings with human rights, take the “Dissertation on Slavery with a Proposal for the Gradual Abolition of it in the State of Virginia, written by St. George Tucker, Professor of Law in the University of William and Mary, and one of the Judges of the General Court in Virginia,” published in 1791. It proves, that, between the passage of the act of 1782 allowing manumission and the year 1791, more than ten thousand slaves had been set free. One is tempted to believe that the new Massachusetts school caught its fire from this old Virginia school; for this friend of Jefferson speaks of “the inconsistency of invoking God for liberty in our Revolution and imposing on our fellow-men who differ from us in complexion a slavery ten thousand times more cruel than the grievances and oppressions of which we complained.” Such was the utterance of the Virginia school of statesmanship in which Jefferson was trained.
And his views progressed, as we should expect. On the occasion of a call for instructions to the first Virginia delegates to Congress respecting an address to the King, Jefferson drew up a paper, which, though greatly admired, was thought too bold. In one passage he goes beyond his masters, and says,—“For the most trifling reasons, and sometimes for no conceivable reasons at all, his Majesty has rejected laws of the most salutary tendency.The abolition of domestic slavery is the great object of desire in these Colonies, where it was unhappily introduced in their infant state.But, previous to the enfranchisement of the slaves we have, it is necessary to exclude all further importations from Africa. Yet our repeated efforts to effect this, by prohibiting and by imposing duties which might amount to prohibition, have been hitherto defeated by his Majesty’s negative,—thus preferring the advantages of a few British corsairs to the lasting interests of the American States, and to the rights of human nature, deeply wounded by this infamous practice.”
These words are hot and bright, but they are mere sparkles compared to the full-flaming orb of freedom which our statesman gave afterward. For, take the Declaration of Independence, as it issued from Carpenter’s Hall, after slavery-loving planters of the South and money-loving ship-owners of the North had, as they thought, made it neutral, and we all, North and South, recognize in it the boldest anti-slavery document extant. Why else do Northern demagogues ridicule it, and Southern demagogues revile it? Yet Jefferson made it far stronger and sharper against negro slavery than it is now. Look closely at the well-known fac-simile:—