Angela.
Chapter III.
Quod Erat Demonstrandum.
On the following day, Richard went to the weather-cross. He did not meet Angela. She must have been unusually early; for the flowers had evidently just been placed before the statue.
He returned, gloomy, to the house and wrote in his diary:
"May 14th.—She did not meet me today, and probably will not meet me again. I should have left the book where it was; it might have awakened her gratitude; for I think she left it purposely, to give me an opportunity to make her acquaintance.
"How many young women would give more than a book to get acquainted with a wealthy party. The 'Angel' is very sensitive; but this sensibility pleases me, because it is true womanly delicacy.
"She will now avoid meeting me in this lonely road. But I will study her character in her father's house. I will see if she does not confirm my opinion of the women of our times. It was for this purpose alone that I accepted Siegwart's invitation. Angela must not play Isabella; no woman ever shall. Single and free from woman's yoke, I will go through the world."
He put aside the diary, and began reading Vogt's Physiological Letters.
At three o'clock precisely, Richard with the punctual doctor left Frankenhöhe. They passed through the chestnut grove and through the vineyard toward Salingen. The doctor pushed on with long steps, his arms swinging back and forth. He was evidently pleased with the subject he had been reading. He had, on leaving the house, shaken Richard by the hand, and spoken a few friendly words, but not a syllable since. Richard knew his ways, and knew that it would take some time for him to thaw.
They were passing between Siegwart's house and Salingen when they beheld Angela, at a distance, coming toward them. She carried a little basket on her arm, and on her head she wore a straw hat with broad fluttering ribbons. Richard fixed his eyes attentively on her. This time, also, she did not wear hoops, but a dress of modest colors. He admired her light, graceful movement and charming figure. The blustering doctor moderated his steps and went slower the nearer he came to Angela, and considered her with surprise. Frank greeted her, touching his hat. She did not thank him, as before, with a friendly greeting, but by a scarcely perceptible inclination of the head; nor did she smile as before, but on this account seemed to him more charming and ethereal than ever. She only glanced at him, and he thought he observed a slight blush on her cheeks.
These particulars were engrossing the young man's attention when he heard the doctor say,
"Evidently the Angel of Salingen."
"Who?" said Richard in surprise.
"The Angel of Salingen," returned Klingenberg. "You are surprised at this appellation; is it not well-merited?"
"My surprise increases, doctor; for exaggeration is not your fashion."
"But she deserves acknowledgment. Let me explain. The maiden is the daughter of the proprietor Siegwart, and her name is Angela. She is a model of every virtue. She is, in the female world, what an image of the Virgin, by one of the old masters, would be among the hooped gentry of the present. As you are aware, I have been often called to the cabins of the sick poor, and there the quiet, unostentatious labors of this maiden have become known to me. Angela prepares suitable food for the sick, and generally takes it to them herself. The basket on her arm does service in this way. There are many poor persons who would not recover unless they had proper, nourishing food. To these Angela is a great benefactor. For this reason, she has a great influence over the minds of the sick, and the state of the mind greatly facilitates or impedes their recovery.
"I have often entered just after she had departed, and the beneficial influence of her presence could be still seen in the countenances of the poor. Her presence diffused resignation, peace, contentment, and a peculiar cheerfulness in the meanest and most wretched hovels of poverty, where she enters without hesitation. This is certainly a rare quality in so young a creature. She rejoices the hearts of the children by giving them clothes, sometimes made by herself, or pictures and the like. Her whole object appears to be to reconcile and make all happy. I have just seen her for the first time; her beauty is remarkable, and might well adorn an angel. The common people wish only to Germanize 'Angela' when they call her 'Angel.' But she is indeed an angel of heaven to the poor and needy."
Frank said nothing. He moved on in silence toward the weather-cross.
"I have accidentally discovered a singular custom of your 'angel,' doctor. There is at the weather-cross a Madonna of stone. Angela has imposed upon herself the singular task of adorning this Madonna, daily, with fresh flowers."
"You are a profane fellow, Richard. You should not speak in such a derisive tone of actions which are the out-flowings of pious sentiment."
"Every one has his hobby. What will not people do through ambition? I know ladies who torture a piano for half the night, in order to catch the tone of the prima-donna at the opera. I know women who undergo all possible privations to be able to wear as fine clothes, as costly furs, as others with whom they are in rivalry. This exhaustive night-singing, these deprivations, are submitted to through foolish vanity. Perhaps Angela is not less ambitious and vain than others of her sex. As she cannot dazzle these country folk with furs or toilette, she dazzles their religious sentiment by ostentatious piety."
"Radically false!" said the doctor. "Charity and virtue are recognized and honored not only in the country, but also in the cities. Why do not your coquettes strive for this approval? Because they want Angela's nobility of soul. And again, why should Angela wish to gain the admiration of the peasants? She is the daughter of the wealthiest man in the neighborhood. If such was her object, she could gratify her ambition in a very different way."
"Then Angela is a riddle to me," returned Richard. "I cannot conceive the motives of her actions."
"Which are so natural! The maiden follows the impulses of her own noble nature, and these impulses are developed and directed by Christian culture, and convent education. Angela was a long time with the nuns, and only returned home two years ago. Here you have the very natural solution of the riddle."
"Are you acquainted with the Siegwart family?"
"No; what I know of Angela I learned from the people of Salingen."
They arrived at the platform. Klingenberg stood silent for some time admiring the landscape. The view did not seem to interest Richard. His eyes rested on Angela's home, whose white walls, surrounded by vineyards and corn-fields, glistened in the sun.
"It is worth while to come up here oftener," said Klingenberg.
"Angela's work," said Richard as he drew near the statue. The doctor paused a moment and examined the flowers.
"Do you observe Angela's fine taste in the arrangement of the colors?" said he. "And the forget-me-nots! What a deep religious meaning they have."
They returned by another way to Frankenhöhe.
"Angela's pious work," began Richard after a long pause, "reminds me of a religious custom against which modern civilization has thus far warred in vain. I mean the veneration of saints. You, as a Protestant, will smile at this custom, and I, as a Catholic, must deplore the tenacity with which my church clings to this obsolete remnant of heathen idolatry."
"Ah! this is the subject you alluded to yesterday," said the doctor. "I must, in fact, smile, my dear Richard! But I by no means smile at 'the tenacity with which your church clings to the obsolete remnants of heathen idolatry.' I smile at your queer idea of the veneration of the saints. I, as a reasonable man, esteem this veneration, and recognize its admirable and beneficial influence on human society."
This declaration increased Frank's surprise to the highest degree. He knew the clear mind of the doctor, and could not understand how it happened that he wished to defend a custom so antagonistic to modern thought.
"You find fault," continued Klingenberg, "with the custom of erecting statues to these holy men in the churches, the forest, the fields, the houses, and in the market?"
"Yes, I do object to that."
"If you had objected to the lazy Schiller at Mayence, or the robber's poet Schiller, as he raves at the theatre in Mannheim, or to the conqueror and destroyer of Germany, Gustavus Adolphus, whose statue is erected as an insult in a German city, then you would be right."
"Schiller-worship has its justification," retorted Frank. "They erect public monuments to the genial spirit of that man, to remind us of his services to poetry, his aspirations, and his German patriotism."
"It is praiseworthy to erect monuments to the poet. But do not talk of Schiller's patriotism, for he had none. But let that pass; it is not to the point. The question is, whether you consider it praiseworthy to erect monuments to deserving and exalted genius?"
"Without the least hesitation, I say yes. But I see what you are driving at, doctor. I know the remorseless logic of your inferences. But you will not catch me in your vise this time. You wish to infer that the saints far surpassed Schiller in nobility and greatness of soul, and that honoring them, therefore, is more reasonable, and more justifiable, than honoring Schiller. I dispute the greatness of the so-called saints. They were men full of narrowness and rigorism. They despised the world and their friends. They carried this contempt to a wonderful extent—to a renunciation of all the enjoyments of life, to voluntary poverty and unconditional obedience. But all these are fruits that have grown on a stunted, morbid tree, and are in opposition to progress, to industry, and to the enlightened civilization of modern times. The dark ages might well honor such men, but our times cannot. Schiller, on the contrary, that genial man, taught us to love the pleasures of life. By his fine genius and his odes to pleasure, he frightened away all the spectres of these enthusiastic views of life. He preached a sound taste and a free, unconstrained enjoyment of the things of this beautiful earth. And for this reason precisely, because he inaugurated this new doctrine, does he deserve monuments in his honor."
"How does it happen then, my friend," said the doctor, in a cutting tone that was sometimes peculiar to him, "that you do not take advantage of the modern doctrine of unconstrained enjoyment? Why have you preserved fresh your youthful vigor, and not dissipated it at the market of sensual pleasures? Why is your mode of life so often a reproach to your dissolute friends? Why do you avoid the resorts of refined pleasures? Why are the coquettish, vitiated, hollow inclinations of a great part of the female sex so distasteful to you? Answer me!"
"These are peculiarities of my nature; individual opinions that have no claim to any weight."
"Peculiarities of your nature—very right; your noble nature, your pure feelings rebel against these moral acquisitions of progress. I begin with your noble nature. If I did not find this good, true self in you, I would waste no more words. But because you are what you are, I must convince you of the error of your views. Schiller, you say, and, with him, the modern spirit, raised the banner of unrestrained enjoyment, and this enjoyment rests on sensual pleasures, does it not?"
"Well—yes."
"I knew and know many who followed this banner—and you also know many. Of those whom I knew professionally, some ended their days in the hospital, of the most loathsome diseases. Some, unsatiated with the whole round of pleasures, drag on a miserable life, dead to all energy, and spiritless. They drank the full cup of pleasure, and with it unspeakable bitterness and disgust. Some ended in ignominy and shame—bankruptcy, despair, suicide. Such are the consequences of this modern dogma of unrestrained enjoyments."
"All these overstepped the proper bounds of pleasure," said Richard.
"The proper bounds? Stop!" cried the doctor. "No leaps, Richard! Think clearly and logically. Christianity also allows enjoyment, but—and here is the point—in certain limits. Your progress, on the contrary, proclaims freedom in moral principles, a disregard of all moral obligations, unrestricted enjoyment—and herein consists the danger and delusion. I ask, Are you in favor of restricted or unrestricted enjoyment?"
Frank hesitated. He felt already the thumbscrew of the irrepressible doctor, and feared the inferences he would draw from his admissions.
"Come!" urged Klingenberg, "decide."
"Sound reason declares for restricted enjoyment," said Frank decidedly.
"Good; there you leave the unlimited sphere which godless progress has given to the thoughts and inclinations of men. You admit the obligation of self control, and the restraint of the grosser emotions. But let us proceed; you speak of industry. The modern spirit of industry has invoked a demon—or, rather, the demoniac spirit of the times has taken possession of industry. The great capitalists have built thrones on their money-bags and tyrannize over those who have no money. They crush out the work-shop of the industrious and well-to-do tradesman, and compel him to be their slave. Go into the factories of Elfeld, or England; you can there see the slaves of this demon industry—miserable creatures, mentally and morally stunted, socially perishing; not only slaves, but mere wheels of the machines. This is what modern industry has made of those poor wretches, for whom, according to modern enlightenment, there is no higher destiny than to drag through life in slavery, to increase the money-bags of their tyrants. But the capitalists have perfect right, according to modern ideas; they only use the means at their command. The table of the ten commandments has been broken; the yoke of Christianity broken. Man is morally and religiously free; and from this false liberalism the tyranny of plutocracy and the slavery of the poor has been developed. Are you satisfied with the development, and the principles that made it possible?"
"No," said Frank decidedly. "I despise that miserable industrialism that values the product more than the man. My admissions are, how ever, far from justifying the exaggerated notions of the saints."
"Wait a bit!" cried Klingenberg hastily. "I have just indicated the cause of this wretched egotism, and also a consequence—namely, the power of great capitalists and manufacturers over an army of white slaves. But this is by no means all. This demon of industry has consequences that will ruin a great portion of mankind. Now mark what I say, Richard! The richness of the subject allows me only to indicate. The progressive development of industry brings forth products of which past ages were ignorant, because they were not necessary for life. The existence of these products creates a demand. The increased wants increase the outlay, which in most cases does not square with the income, and therefore the accounts of many close with a deficit. The consequences of this deficit for the happiness, and even for the morals of the family, I leave untouched. The increased products beget luxury and the desire for enjoyment; the ultimate consequences of which enervate the individual and society. Hence the phenomenon, in England, that the greater portion of the people in the manufacturing towns die before the age of fifteen, and that many are old men at thirty. Enervated and demoralized peoples make their existence impossible. They go to the wall. This is a historical fact. Ergo, modern industry separated from Christian civilization hastens the downfall of nations."
"I cannot dispute the truth of your observations. But you have touched only the dark side of modern industry, without mentioning its benefits. If industry is a source of fictitious wants, it affords, on the other hand, cheap prices to the poor for the most necessary wants of life; for example, cheap materials for clothing."
"Very cheap, but also very poor material," answered Klingenberg. "In former times, clothing was dearer, but also better. They knew nothing of the rags of the present fabrication. And it may be asked whether that dearer material was not cheaper in the end for the poor. When this is taken into consideration, the new material has no advantage over the old. I will freely admit that the inventions of modern times do honor to human genius. I acknowledge the achievements of industry, as such. I admire the improvements of machinery, the great revolution caused by the use of steam, and thousands of other wonders of art. No sensible man will question the relative worth of all these. But all these are driven and commanded by a bad influence, and herein lies the injury. We must consider industrialism from this higher standpoint. What advantage is it to a people to be clothed in costly stuffs when they are enervated, demoralized, and perishing? Clothe a corpse as you will, a corpse it will be still. And besides, the greatest material good does not compensate the white factory-slaves for the loss of their liberty. The Lucullan age fell into decay, although they feasted on young nightingales, drank liquified pearls, and squandered millions for delicacies and luxuries. The life of nations does not consist in the external splendor of wealth, in easy comfort, or in unrestrained passions. Morality is the life of nations, and virtue their internal strength. But virtue, morality, and Christian sentiment are under the ban of modern civilization. If Christianity does not succeed in overcoming this demon spirit of the times, or at least confining it within narrow limits, it will and must drive the people to certain destruction. We find decayed peoples in the Christian era, but the church has always rescued and regenerated them. While the acquisitions of modern times—industrialism, enlightenment, humanitarianism, and whatever they may be called—are, on the one hand, of little advantage or of doubtful worth, they are, on the other hand, the graves of true prosperity, liberty, and morality. They are the cause of shameful terrorism and of degrading slavery, in the bonds of the passions and in the claws of plutocracy."
Frank made no reply.
For a while they walked on in silence.
"Let us," continued Klingenberg, "consider personally those men whose molten images stand before us. Schiller's was a noble nature, but Schiller wrote:
"'No more this fight of duty, hence no longer
This giant strife will I!
Canst quench these passions evermore the stronger?
Then ask not virtue, what I must deny.
"'Albeit I have sworn, yea, sworn that never
Shall yield my master will;
Yet take thy wreath; to me 'tis lost for ever!
Take back thy wreath, and let me sin my fill.'
Is this a noble and exalted way of thinking? Certainly not. Schiller would be virtuous if he could clothe himself in the lustre of virtue without sacrifice. The passionate impulses of the heart are stronger in him than the sense of duty. He gives way to his passions. He renounces virtue because he is too weak, too languid, too listless to encounter this giant strife bravely like a strong man. Such is the noble Schiller. In later years, when the fiery impulses of his heart had subsided, he roused himself to better efforts and nobler aims.
"Consider the prince of poets, Goethe. How morally naked and poor he stands before us! Goethe's coarse insults to morality are well known. His better friend, Schiller, wrote of him to Koerner, 'His mind is not calm enough, because his domestic relations, which he is too weak to change, cause him great vexation.' Koerner answered,' Men cannot violate morality with impunity.' Six years later, the 'noble' Goethe was married to his 'mistress' at Weimar. Goethe's detestable political principles are well known. He did not possess a spark of patriotism. He composed hymns of victory to Napoleon, the tyrant, the destroyer and desolator of Germany. These are the heroes of modern sentiment, the advance guard of liberty, morality, and true manhood! And these heroes so far succeeded that the noble Arndt wrote of his time, 'We are base, cowardly, and stupid; too poor for love, too listless for anger, too imbecile for hate. Undertaking every thing, accomplishing nothing; willing every thing, without the power of doing any thing.' So far has this boasted freethinking created disrespect for revealed truth. So far this modern civilization, which idealizes the passions, leads to mockery of religion and lets loose the baser passions of man. If they cast these representatives of the times in bronze, they should stamp on the foreheads of their statues the words of Arndt:
"'We are base, cowardly, and stupid; too poor for love, too listless for anger, too imbecile for hate. Undertaking every thing, accomplishing nothing; willing every thing, without the power of doing any thing."'
"You are severe, doctor."
"I am not severe. It is the truth."
"How does it happen that a people so weak, feeble, and base could overthrow the power of the French in the world?"
"That was because the German people were not yet corrupted by that shallow, unreal, hollow twaddle of the educated classes about humanity. It was not the princes, not the nobility, who overthrew Napoleon. It was the German people who did it. When, in 1813, the Germans rose, in hamlet and city, they staked their property and lives for fatherland. But it was not the enlightened poets and professors, not modern sentimentality, that raised their hearts to this great sacrifice; not these who enkindled this enthusiasm for fatherland. It was the religious element that did it. The German warriors did not sing Goethe's hymns to Napoleon, nor the insipid model song of 'Luetzows wilder Jagd,' as they rushed into battle. They sang religious hymns, they prayed before the altars. They recognized, in the terrible judgment on Russia's ice-fields, the avenging hand of God. Trusting in God, and nerved by religious exaltation, they took up the sword that had been sharpened by the previous calamities of war. So the feeble philanthropists could effect nothing. It was only a religious, healthy, strong people could do that."
"But the saints, doctor! We have wandered from them."
"Not at all! We have thrown some light on inimical shadows; the light can now shine. The lives of the saints exhibit something wonderful and remarkable. I have studied them carefully. I have sought to know their aims and efforts. I discovered that they imitated the example of Christ, that they realized the exalted teachings of the Redeemer. You find fault with their contempt for the things of this world. But it is precisely in this that these men are great. Their object was not the ephemeral, but the enduring. They considered life but as the entrance to the eternal destiny of man--in direct opposition to the spirit of the times, that dances about the golden calf. The saints did not value earthly goods for more than they were worth. They placed them after self-control and victory over our baser nature. Exact and punctual in all their duties, they were animated by an admirable spirit of charity for their fellow-men. And in this spirit they have frequently revived society. Consider the great founders of orders--St. Benedict, St. Dominic, St. Vincent de Paul! Party spirit, malice, and stupidity have done their worst to blacken, defame, and calumniate them. And yet, in a spirit of self-sacrifice, the sons of St. Benedict came among the German barbarians, to bring to them the ennobling doctrines of Christianity. It was the Benedictines who cleared the primeval forests, educated their wild denizens, and founded schools; who taught the barbarians handiwork and agriculture. Science and knowledge flourished in the cloisters. And to the monks alone we are indebted for the preservation of classic literature. What the monks did then they are doing now. They forsake home, break all ties, and enter the wilderness, there to be miserably cut off in the service of their exalted mission, or to die of poisonous fevers. Name me one of your modern heroes, whose mouths are full of civilization, humanity, enlightenment--name me one who is capable of such sacrifice. These prudent gentlemen remain at home with their gold-bags and their pleasures, and leave the stupid monk to die in the service of exalted charity. It is the hypocrisy and the falsehood of the modern spirit to exalt itself, and belittle true worth. And what did St. Vincent de Paul do? More than all the gold-bags together. St. Vincent, alone, solved the social problem of his time. He was, in his time, the preserver of society, or rather, Christianity through him. And to-day our gold-bags tremble before the apparition of the same social problem. Here high-sounding phrases and empty declamation do not avail. Deeds only are of value. But the inflated spirit of the times is not capable of noble action. It is not the modern state—not enlightened society, sunk in egotism and gold—that can save us. Christianity alone can do it. Social development will prove this."
"I do not dispute the services of the saints to humanity," said Frank. "But the question is, Whether society would be benefited if the fanatical, dark spirit of the middle ages prevailed, instead of the spirit of modern times?"
"The fanatical, dark spirit of the middle ages!" cried the doctor indignantly. "This is one of those fallacious phrases. The saints were not fanatical or dark. They were open, cheerful, natural, humble men. They did not go about with bowed necks and downcast eyes; but affable, free from hypocrisy, and dark, sullen demeanor, they passed through life. Many saints were poets. St. Francis sang his spiritual hymns to the accompaniment of the harp. St. Charles played billiards. The holy apostle, St. John, resting from his labors, amused himself in childish play with a bird. Such were these men; severe toward themselves, mild to others, uncompromising with the base and mean. They were all abstinent and simple, allowing themselves only the necessary enjoyments. They concealed from observation their severe mode of life, and smiled while their shoulders bled from the discipline. Pride, avarice, envy, voluptuouness, and all the bad passions, were strangers to them; not because they had not the inclinations to these passions, but because they restrained and overcame their lower nature.
"I ask you, now, which men deserve our admiration—those who are governed by unbounded selfishness, who are slaves to their passions, who deny themselves no enjoyment, and who boast of their degrading licentiousness; or those who, by reason of a pure life, are strong in the government of their passions, and self-sacrificing in their charity for their fellowmen?"
"The preference cannot be doubtful," said Frank. "For the saints have accomplished the greatest, they have obtained the highest thing, self-control. But, doctor, I must condemn that saint-worship as it is practised now. Human greatness always remains human, and can make no claims to divine honor."
The doctor swung his arms violently. "What does this reproach amount to? Where are men deified? In the Catholic Church? I am a Protestant, but I know that your church condemns the deification of men."
"Doctor," said Frank, "my religious ignorance deserves this rebuke."
"I meant no rebuke. I would only give conclusions. Catholicism is precisely that power that combats with success against the deifying of men. You have in the course of your studies read the Roman classics. You know that divine worship was offered to the Roman emperors. So far did heathen flattery go, that the emperors were honored as the sons of the highest divinity—Jupiter. Apotheosis is a fruit of heathen growth; of old heathenism and of new heathenism. When Voltaire, that idol of modern heathen worship, was returning to Paris in 1778, he was in all earnestness promoted to the position of a deity. This remarkable play took place in the theatre. Voltaire himself went there. Modern fanaticism so far lost all shame that the people kissed the horse on which the philosopher rode to the theatre. Voltaire was scarcely able to press through the crowd of his worshippers. They touched his clothes—touched handkerchiefs to them—plucked hairs from his fur coat to preserve as relics. In the theatre they fell on their knees before him and kissed his feet. Thus that tendency that calls itself free and enlightened deified a man—Voltaire, the most trifling scoffer, the most unprincipled, basest man of Christendom.
"Let us consider an example of our times. Look at Garibaldi in London. That man permitted himself to be set up and worshipped. The saints would have turned away from this stupidity with loathing indignation. But this boundless veneration flattered the old pirate Garibaldi. He received 267,000 requests for locks of his hair, to be cased in gold and preserved as relics. Happily he had not much hair. He should have graciously given them his moustaches and whiskers."
Frank smiled. Klingenberg's pace increased, and his arms swung more briskly.
"Such is the man-worship of modern heathenism. This humanitarianism is ashamed of no absurdity, when it sinks to the worship of licentiousness and baseness personified."
"The senseless aberrations of modern culture do not excuse saint worship. And you certainly do not wish to excuse it in that way. There is, however, a reasonable veneration of human greatness. Monuments are erected to great men. We behold them and are reminded of their genius, their services; and there it stops. It occurs to no reasonable man to venerate these men on his knees, as is done with the saints."
"The bending of the knee, according to the teaching of your church, does not signify adoration, but only veneration," replied Klingenberg. "Before no Protestant in the world would I bend the knee; before St. Benedict and St. Vincent de Paul I would willingly, out of mere admiration and esteem for their greatness of soul and their purity of morals. If a Catholic kneels before a saint to ask his prayers, what is there offensive in that? It is an act of religious conviction. But I will not enter into the religious question. This you can learn better from your Catholic brethren—say from the Angel of Salingen, for example, who appears to have such veneration for the saints."
"You will not enter into the religious question; yet you defend saint-worship, which is something religious."
"I do not defend it on religious grounds, but from history, reason, and justice. History teaches that this veneration had, and still has, the greatest moral influence on human society. The spirit of veneration consists in imitating the example of the person venerated. Without this spirit, saint-worship is an idle ceremony. But that true veneration of the saints elevates and ennobles, you cannot deny. Let us take the queen of saints, Mary. What makes her worthy of veneration? Her obedience to the Most High, her humility, her strength of soul, her chastity. All these virtues shine out before the spiritual eyes of her worshippers as models and patterns of life. I know a lady, very beautiful, very wealthy; but she is also very humble, very pure, for she is a true worshipper of Mary. Would that our women would venerate Mary and choose her for a model! There would then be no coquettes, no immodest women, no enlightened viragoes. Now, as saint-worship is but taking the virtues of the saints as models for imitation, you must admit that veneration in this sense has the happiest consequences to human society."
"I admit it—to my great astonishment, I must admit it," said Richard.
"Let us take a near example," continued Klingenberg. "I told you of the singular qualities of Angela. As she passed, I beheld her with wonder. I must confess her beauty astonished me. But this astonishing beauty, it appears to me, is less in her charming features than in the purity, the maidenly dignity of her character. Perhaps she has to thank, for her excellence, that same correct taste which leads her to venerate Mary. Would not Angela make an amiable, modest, dutiful wife and devoted mother? Can you expect to find this wife, this mother among those given to fashions—among women filled with modern notions?"
While Klingenberg said this, a deep emotion passed over Richard's face. He did not answer the question, but let his head sink on his breast.
"Here is Frankenhöhe," said the doctor. "As you make no more objections, I suppose you agree with me. The saints are great, admirable men; therefore they deserve monuments. They are models of virtue and the greatest benefactors of mankind; therefore they deserve honor. 'Quod erat demonstrandum.'"
"I only wonder, doctor, that you, a Protestant, can defend such views."
"You will allow Protestants to judge reasonably," replied Klingenberg. "My views are the result of careful study and impartial reflection."
"I am also astonished—pardon my candor—that with such views you can remain a Protestant."
"There is a great difference between knowing and willing, my young friend. I consider conversion an act of great heroism, and also as a gift of the highest grace."
Richard wrote in his diary:
"If Angela should be what the doctor considers her! According to my notions, such a being exists only in the realm of the ideal. But if Angela yet realizes this ideal? I must be certain. I will visit Siegwart to-morrow."
To Be Continued.