VII.
Fleurange’s education did not allow her to yield to her feelings without bringing herself to an account for them, and it was surprising she had thus unresistingly allowed herself to be swayed so long by a vague and unreasonable preoccupation. And could there be one more so than this about an unknown person—a stranger she had only had a glimpse of, with whom she had not exchanged a single word, and whom she would probably never behold again? This was the third time she had heard him spoken of since the day she saw him in her father’s studio, and each time she felt agitated and disturbed. When questioned by Dr. Leblanc, her first emotion was overpowered by surprise, and especially by the sad remembrances awakened. Afterwards, when Julian Steinberg mentioned Count George at the Christmas dinner, his name gave her a thrill, but she attributed this keen sensation to a natural interest in the hitherto unknown individual who purchased the picture which had played so important a rôle in her life. But this time the quickened pulsations of her heart and the ardent curiosity with which she listened to every word that was uttered were succeeded by a prolonged reverie which almost merited the name of madness. “Yes, Julian was right! That is really what he looks like!” she exclaimed aloud. And every hero with whom history, poetry, or old legends had peopled her imagination, passed one by one before her, but always under the same form. Then, as there is no hero without heroic feats, and no heroism without combats and perils, a series of terrible events succeeded each other in her waking dream—battles, shipwrecks, desperate enterprises, and dangers of all kinds, in which the same person was the chief actor, and in all these phantasmagoric adventures she saw herself enacting an inexplicable and indistinct part.
A whole hour passed thus, but the declining day recalled a habit contracted in childhood which changed the current of her thoughts and brought her to herself. It was sunset—in Italy, the hour of the Ave Maria. Fleurange never forgot it. Every evening at that hour, a short prayer rose from her heart to her lips.
Every one is aware of the power of association. We have all felt the influence of a tone, a flower, a perfume, and even things more trifling, in recalling a host of remembrances of which no one else could see the connection. What a natural and touching thought, then, to associate a holy memory with the hour that links day with night!—the hour of twilight, when the dazzling sunlight is fading away, work is suspended, and propitious leisure brings on long, sweet, and sometimes dangerous reveries! In such a case, it is not surprising the evening star becomes a safeguard. Has not the effect it had on Fleurange been experienced a thousand times by others?
A sudden clearness of perception, strength to prevail over all earthly phantoms, an aspiration towards heaven, an instantaneous revival of early impressions, an influx of salutary thoughts dispelling the confused, illusory ideas floating in her mind—such was the effect now produced by the remembrance indissolubly associated with that evening hour. She resolutely got up. Her attitude, that had been languishing, her look lost in space, were now transformed. She awoke to a sense of duty, and the feeling was not a transient one. What was this madness that had overpowered her? Putting this question to herself brought a blush of confusion to her face, and made her resolve to resist and overcome reveries so vain and absurd. And to this end she would cut them short. She reopened her note-book, and began by tearing out the page on which was the name but just written; then, with no further examination of her thoughts, even for the purpose of self-reproach, which would have been another way of prolonging them, she seated herself at her table, and took up a volume of Dante which lay there. She had promised Clement to mark some passages of the canto they read together the evening before, and to add some notes from her own memory. She at once set herself to work, and endeavored to give her whole mind to the occupation. It is often easier, we all know, to abstain from an act than to repress a thought. Perhaps the volition is at fault in the latter case; but Fleurange was so firmly resolved to obtain a victory of this kind that, at the end of half an hour’s effort to keep her mind on her work, she thought herself successful. She would have been more sure of herself had she foreseen all that was so soon to come to her aid, and banish from her mind for a long time all vain illusions, vague reveries, and especially all exclusive self-preoccupation.
It was quite dark when she rose from the table. She heard the clock strike, and felt ashamed of remaining so long in her room by herself, at a time she should have been unusually attentive to others. This was the last evening Clara would spend at home previous to her marriage, and it ended a period of unalloyed happiness in the Old Mansion. One place in the family was about to be vacated, a beloved form disappear, a cherished one cease to make part of their daily life. They would probably see each other again, but it would not be as before. The happiness of her who was to leave them would change its nature, but even her mother hoped she would be so happy as never to regret the paternal roof. Clara’s smiling face was grave and tearful to-day, as her tender glances wandered from her parents to her brothers and sisters, and lingered lovingly on the old walls she was about to leave. Julian was terrified by her melancholy appearance, but felt reassured when Clara, smiling and weeping at the same time, said to him naïvely:
“Julian, it is you that I love! To-morrow I shall leave them all for you, and I truly feel I never could give you up for them. Is not this enough?”
“No. If I do not see you calm and full of trust, I shall not enjoy my happiness.”
“My trust in you is boundless.”
“And yet you tremble, and your eyes are turned away.”
“Because the unknown happiness of a new life makes me anxious, and terrifies me in spite of myself.—I tremble, I acknowledge, but I do not hesitate. I am afraid, but I wish to be yours, and no fear would induce me to resume the past or repulse the future—for the future is you!”
It may surprise some to learn that this young girl, in speaking to her betrothed of their approaching union, expressed unawares the sentiments death inspires in those souls whose love extends beyond the grave, and who, triumphing over their weakness and limited knowledge, ardently long, in spite of their fears, for the eternal union that awaits them.
One of these beings, holy and gifted, being asked, as her life was ebbing away, what impression the prospect of death made on her, hesitated, and then replied:
“The impression that the thought of marriage produces on a young girl who loves, and yet trembles—who fears union, but desires it.”
Fleurange, when she left her chamber, went down to the gallery, where she expected to find her cousins, but it was empty. The preparations for the morrow caused an unusual disorder throughout the house, generally so quiet and well-ordered. Clara was doubtless with her mother, but where was Hilda? The latter, she knew, would have another sad farewell to utter the following day, and she reproached herself for having so long lost sight of this fact. She passed through the gallery and opened the door of the library, where she found her whom she was seeking. Ludwig Dornthal and Hansfelt were talking together, and near them Hilda, mute, pale, and motionless, was listening, without taking any part in the conversation that was going on before her.
Hansfelt was talking to this friend of his departure, and spoke as one who was never to return. He was apparently thinking of nothing but their long friendship, their youth passed together, and the end of their companionship, but his accents were profoundly melancholy, and all the harmony of his soul seemed disturbed.
Ludwig, however, was extremely agitated, and, while replying to his friend, looked attentively and anxiously, from time to time, at his daughter. Fleurange softly approached her; Hilda’s cold hand returned her pressure. “I am glad you have come,” she said in a low tone, “very glad.” Fleurange did not venture to make any reply, and scarcely looked at her, for fear of increasing her emotion by appearing to observe it. Seeing an open jewel-case lying on the table, she exclaimed—glad to find something to say: “What a beautiful bracelet!”
“It is a wedding present Hansfelt has just brought Clara,” said the professor.
“Yes, a wedding present, and a parting gift which Ludwig has allowed me to offer one of his daughters,” said Hansfelt. “As for the other,” continued he in a troubled tone, “the time for her wedding presents will doubtless soon come also, but the time for a parting gift has already arrived. Ludwig, in memory of the pleasant years during which I have seen her grow up, and as a souvenir of this last day, will you allow me to give Hilda this ring?”
The professor made no reply.
Hansfelt continued: “In truth, a departure like mine is so much like death, that it gives me a similar liberty to say anything. Hilda, why should I not acknowledge it to you now in his presence? It will do no harm. Well, you shall know, then, that the old poet, whose forehead is more wrinkled than your father’s, would perhaps be foolish enough to forget his age were he to remain near you. It is therefore well for him to go.”
He took the young girl’s icy hand in his. “If he were younger,” he continued, forcing himself to smile, “he might perhaps obtain the right to give you a different ring than this.”—He stopped alarmed. Hilda’s face had become frightfully pale, and she leaned her head against Fleurange’s shoulder. She seemed ready to faint.
“Hilda, good heavens!”
“Zounds, Karl,” cried the professor, rising abruptly. “You try my patience at last. Where are your wits?”
“Ludwig!”
“Yes, where, if you cannot see that you are yet young enough to force me to give you my daughter, if I would not behold her die with grief?”
“Ludwig!” repeated Hansfelt, quite beside himself.
“Of course I am displeased with her for her folly, and I am angry with you too, but I suppose I must forgive you both because—because she loves you.”
“Beware, beware! Ludwig,” said Hansfelt, growing pale. “There are hopes that prove fatal when blasted!”
“Come, now, you must not die yet, nor she either!” Then he tenderly folded his daughter in his arms, and, as she opened her eyes and looked around in confusion, he said in a low tone:
“Hilda, my child, I give my consent. May you be as happy as you desire. You have your father’s blessing.—Come, now,” said he to Fleurange, “let us go to your aunt, and leave them to make their own disclosures.”
VIII.
Madame Dornthal was affected but not surprised at hearing what had just taken place. She had never been deceived as to her daughter’s sentiments, and for a long time had endeavored to open her husband’s eyes. But he was incredulous, and persisted in declaring it was impossible for his friend, his contemporary, his “old Karl,” even to win the heart of a girl of twenty. “It is a mere fancy, which will pass away as soon as she meets a man of her own age who is worthy of her,” he obstinately repeated.
“Perhaps so, but that is the difficulty,” replied the sagacious, clear-sighted mother. “Between you and Hansfelt, Hilda has become accustomed to live in a rarer atmosphere than generally surrounds youth. Whether this is fortunate or unfortunate, I know not; but as long as I perceive only pure and noble sentiments in her heart, which I read like an open page, I do not feel I have a right to oppose them. Believe me, we must not think too much of our children’s happiness, and, above all, we must not plan for them to be happy according to our notions. The important thing, after all, is not for them to be as happy as possible, but to fully develop their worth. Let their souls, confided to us, bear all the fruit of which they are capable. Is not this the chief thing, Ludwig?”
The more worthy one is to hear such language, the less easy it is to reply, and this conversation, which took place the evening before, made Ludwig waver at the interview in the library, and drew from him unawares his consent.
“We shall now lose them both,” said the professor sadly.
“I should rather see them happy, as we are, than happy for our benefit,” courageously replied his wife, with a greater effort than she wished to appear.
All misunderstanding being now cleared away, and the consent of every one obtained, it was at once decided that Hansfelt’s departure should be delayed a fortnight, and at the end of that time he should go, but not alone! The last evening the two sisters spent together under the paternal roof became therefore, doubly memorable; but they were all calmer than might have been expected. The professor, in spite of the suggestions of his reason, in spite of the evident wisdom of his opinion and opposition, could not look at his daughter without feeling that the profound and tranquil joy which beamed from her eyes was permanent and satisfying, and the reflection of that joy on Hansfelt’s inspired brow and softened look involuntarily showed the secret of her affection for him.
“Well, my venerable Karl, it must be acknowledged you look quite youthful to-night!”
“How could it be otherwise? I was withering away, and now my freshness has returned; my life seemed hopeless, and now it is lit up. This resurrection, this new existence, is like the restoration of youth, and, more than that, it elevates and ennobles. If noblesse oblige, so does happiness, and what would I not do now to merit mine?”
The following day, the bright sun cast a brilliancy around the form of the young bride, which was declared a lucky omen, in addition to many others carefully noted by the superstitious affection of those who surrounded her.
The Mansion, as we have said, was very near the church, and the wedding procession was made on foot, to the great satisfaction of those who composed it, as well as of the curious spectators. Clara, crowned with myrtle and clad in white, was as lovely a bride as one could wish to see, but there was no less admiration for the two young girls who, followed by several others, two by two, walked immediately behind. It will be guessed they were Hilda, whose beauty was now radiant, and Fleurange, whose black hair and general appearance distinguished her from the rest. The latter, as she passed along, might have noticed more than one look, and heard more than one word, calculated to satisfy her vanity, but she was wholly occupied in observing all the details of the wedding array which surrounded her for the first time in her life. They found a great crowd in church, and as the cortége slowly approached the altar, Fleurange, casting her eyes around, suddenly met a friendly look, accompanied by a respectful salutation. She bowed slightly in return, but without recognizing the person who saluted her, though his face was familiar. Nor did she know the fresh young woman leaning on his arm. A few steps further on, and she recalled her travelling companion, and Wilhelm, her husband, who was her uncle’s clerk. It was he, she felt sure, and she eagerly turned to look at him. She even stopped. At that moment she heard Felix Dornthal’s name mentioned, followed by these words: “They say that is his intended who has just passed by.” Fleurange felt they were speaking of her, and she blushed with displeasure. Then she heard Wilhelm’s reply: “Would it might be so! She might, perhaps, yet save him from—” The rest escaped her as she was borne along by the throng. She did not see Wilhelm or his wife again, and for the present thought no more of this incident.
The ceremony, the return, and the wedding dinner, all passed off with joyful simplicity. At the end of the repast, Clara took off her myrtle wreath, and divided it among her young companions, wishing that they too, in their turn, might find good husbands, and a happiness equal to her own.
It was Hilda who was first honored in this distribution. This signified she would be married before the rest. She took the myrtle from her sister’s hand without any embarrassment, as if she were not ashamed to let others see she joyfully accepted the offering, and regarded it as more than a mere omen.
After Hilda, came Fleurange, and then all the others down to little Frida, who had joined them with several other companions of her age.
“In your turn, Gabrielle!” said Hilda, as Fleurange fastened the sprig of myrtle in her belt. “Your turn will soon come also to wear this crown.”
Fleurange shook her head, and replied with a seriousness she herself could not have accounted for: “That day will never come for me—no, never!”
“Why do you say so?” said Hilda, astonished.
“I do not know.” And then she laughed.
An hour after, she perceived the myrtle had fallen from her belt. She searched for it, having been charged by her cousin to wear it the remainder of the day, but she could not find it.
At nightfall the newly married couple left the Old Mansion, escorted over the threshold and down the steps by all the family, who, with kind wishes and congratulations, there bade them adieu with more affection than sadness, for they were not to be widely separated, or for any great length of time.
Clara’s father and mother accompanied her to her new home. It was a modest, pleasant house in one of the faubourgs of the city, which Julian, with loving interest, had been preparing more than a year for her who was now to take possession of it. Her parents took leave of her at the threshold. Madame Dornthal embraced her daughter, and, while clasping her in her arms, said: “Remember you are now beginning a new life. Continue to give us our share of your affection; but let nothing henceforth prevail over the love which is now your duty.”
“I shall merit a severe penalty,” said Julian, “if this duty ever becomes a burden—if she ever regrets the day she joined her lot to mine.”
The father and mother stood looking at them a moment as they paused at the entrance of the house. They observed the moved and respectful look of the bridegroom. They saw, too, the confiding glance of the bride amid her tears, and they left them without fear under the protection of God!
On their way homeward, the poor father, breaking the long silence, said: “Years hence, when she in her turn is separated from a child, she will understand all we have suffered to-day!”
“Yes, my Ludwig,” said Madame Dornthal, wiping away her tears; “and Heaven grant she may then have, like us, a stronger feeling in her heart than that of grief, which will enable her to bear it!”
They pressed each other’s hands. Never, even in the brightest days of their youth, had this old couple felt so tenderly, so closely united!
They found the Old Mansion brilliantly lighted up. The gallery and library, illuminated and ornamented with flowers and wreaths, were filled not only by the customary friends and relatives, but the two brothers’ whole circle of acquaintance in the city.
It was the custom at that time to end the wedding day with a soirée, but a delicate sentiment forbade the newly-married pair taking a part in the festivities, their happiness being considered too profound, too concentrated, to enjoy the noisy gaiety. But here, the unrestrained gaiety was natural, infectious, and wholly exempt from an ingredient too often found in the corrupting influences of society—a sad and fatal ingredient, which inspires ill-toned pleasantries whose effect is to excite smiles and blushes, and a gaiety as different from the other as the laughter of fiends from the smiles of angels! The gaiety here did not profane by a word, a glance, or even a smile, the end of the day which had witnessed a Christian espousal.
Felix Dornthal himself seemed less disposed to jest than usual. He was even grave, absent-minded, and gloomy to such a degree as to excite attention in the morning at church, where he arrived late, and at the wedding dinner, where, appointed to propose the health of the newly married pair, he acquitted himself of the duty with ease, but only to resume afterwards a complete silence. Family festivals were doubtless little to his taste, and perhaps it was ennui that produced so gloomy an aspect. Such, at least, was the supposition of his cousins, who, after declaring him disagreeable, left him to himself. He disappeared at the end of the repast, and now in these crowded rooms he alone was wanting. His absence, noticed by several persons, greatly excited his father’s impatience, who, to-day more than ever, ardently desired to witness before he died the marriage of his son. Illness had brought on the irritability of old age, and Heinrich Dornthal could no longer bear contradiction.
“Where can he be?” repeated he for the tenth time to his neighbor, who, with his look fastened on the door, seemed to share the uneasy expectation of the banker. At that instant Fleurange passed by. She stopped as she saw Wilhelm Müller again, at her uncle’s side. This time she recognized him at once, and, with the natural grace that gave a charm to her every movement, she approached and renewed her acquaintance with him. She learned in a few words that he had been absent, that his wife was restored to health, and had not forgotten her. Fleurange, in return, sent her many affectionate messages. Then she passed on, while her uncle, gazing at her, felt an increased regret, which she was as far from imagining as sympathizing with.
The piano was open. Several pieces had already been played with great success, and now all the younger members of the party were seized with the unanimous desire of dancing, which is so contagious, and in youth often a kind of necessary manifestation of joyousness. The Germans are all musicians, and Clement excelled. He at once divined the general feeling, and seized his violin. Hilda seated herself at the piano. Hansfelt took his place at her side, and the gaiety she fully participated in did not inspire her, like the rest, to leave her place. She was, therefore, in the best mood possible to acquit herself of the rôle which Clement with a glance assigned her in this improvised orchestra. The brother and sister struck up a waltz, and played with that skill, perfect time, and particular animation which, like the waltz itself, is peculiar to the German nation. In an instant there was universal animation.
Fleurange had occasionally danced with her cousins in the winter evenings, but she had never experienced, as on this occasion, the inspiriting effect of so much liveliness and so general an impulse. She involuntarily rose up with a desire to take a part in it, and at that very moment she heard these words addressed her: “Will you favor me with this waltz?”—an invitation so in accordance with the wish of the moment that she replied in the affirmative, and left the place before realizing it was her cousin Felix who was her partner. They danced around twice. Poor Heinrich Dornthal saw them sweep by, and uttered a joyful exclamation—the last that a feeling of hope or of paternal joy would ever draw from him again in this world!
Felix conducted Fleurange back to her seat. She was breathless, pale, and annoyed. While waltzing, he had uttered words she wished had never been said. Scarcely seated, her first impulse was to leave the spot where he stood, and even the room, but she could not. Felix’s hand, placed on hers, forced her to sit down again. Then Fleurange rose above her embarrassment. She comprehended that the time had come to be firm, calm, and decided—not a difficult thing when the heart and the will are perfectly in accord. That was the case in this instance, and Fleurange almost coolly awaited what her cousin had to say.
“I only beseech you for one word, Gabrielle,” said Felix, with more emotion and respect than usual—“one word, and, if you understood me, an answer.”
“I heard you,” said Fleurange.
“And understood?”
“Yes; and with regret, Felix.”
“Tell me plainly, Gabrielle, do you understand that I love you?”
Fleurange blushed and made no reply.
“That I love you to such a degree, my happiness, my future prospects, and my life are in your hands?” continued he vehemently. “And this is true, literally true.”
Fleurange frowned. “Do you wish to frighten me?” she said coldly, turning her large eyes toward him.
“No; I have told you the truth without thinking I could frighten you; but, since you ask the question, here is my sincere reply: Only promise to accept my hand, promise it through fear or love, terror or joy, I will be satisfied, and ask for no more.”
“Then,” said Fleurange slowly, “it is all the same to you whether I esteem or despise you, love or detest?”
“No woman can for ever detest a man who endeavors to win her love—when that man is her husband, and could be her master, but only wishes to be her slave.”
“There is great fatuity in your humility, Felix; but you are frank, and I wish to be so too. I shall never—mark my words—never be your wife!”
Felix turned pale, and his face assumed a frightful expression. “Take more time, Gabrielle,” said he—“take more time to think of it. But, first, listen to me. I am going to say something that may touch you more than a threat or a declaration—” He stopped an instant and then continued: “If you saw a man on the edge of a precipice, would you stretch forth a hand to save him?”
“What do you mean?” said Fleurange, affected in spite of herself, and suddenly recalling the words she heard that morning in the church.
“I ask if you would put out your hand to aid a man in such peril?” He had, in truth, found the means of making her hesitate, but it was only for a moment.
“You are speaking figuratively, I suppose,” said she at length; “and it is a question of a soul in peril, is it not?”
“A soul in peril? Yes,” replied Felix, with a bitter smile.
“Well, I tell you, in a danger of this kind, I would offer no assistance that would inevitably lead to my own destruction.”
Felix rose: “And is this your final decision?”
“Yes, Felix, a decision unhesitatingly made, but not without sorrow, if it afflicts you.”
His only reply was a loud laugh which made Fleurange shudder. She turned towards him, but there was no longer in his look the respect, or the sadness, or the emotion he had so recently shown. His face had resumed its habitual expression of irony and proud assurance.
“I thank you for your frankness, cousin. That is a trait I trust you will retain. It somewhat detracts from the charm you are endowed with, but it will preserve you from some of the dangers to which your eloquent glances expose you. Adieu!”
“Felix, give me your hand as a token you bear me no ill-will,” said Fleurange softly.
“Ill-will?” replied Felix. “Oh! be assured I am too good a player not to bear bad luck cheerfully. Besides, one is not always, and in everything, unfortunate. Certain defeats, they say, are pledges of victory. Come, Gabrielle, forget it all. Give me your hand, and wish me good luck.”
Before Fleurange could make any reply, he was gone. This conversation had been so rapid that the waltz was not yet ended. The noise, motion, and music, added to Fleurange’s agitation, made her dizzy. She went to an open window near the piano. At that moment the music ceased, and all resumed their places. Fleurange found herself nearly alone. Clement was still near, and, observing her, quickly laid down the violin he held in his hand.
“You are very pale. Are you ill?”
“No, no, let me go out. I only wish to take the air a moment.”
Clement cast a rapid glance around the room, and then followed her into the garden:
“You were dancing just now?”
“Yes, and I did wrong.”
“Your partner left you before the waltz was over?”
“Yes.”
Clement remained thoughtful a few moments, and then said: “Gabrielle, pardon me if I am indiscreet, but I wish I dared ask you one question.”
“What a preamble! Did we not agree to speak freely to each other?”
“Well, will you tell me why Felix went away?”
“Yes, Clement, and I think you will be surprised. He asked me to marry him. What do you think of that?”
“And you gave him his answer?”
“Assuredly. I said no, without hesitating.”
Clement started so abruptly that Fleurange looked at him with surprise. She saw an expression of joy on his countenance which he could not conceal.
“I see you are no fonder than I of our cousin,” she said, “and are delighted with his ill-success.”
“Delighted? No. Were he my worst enemy, I should pity him at such a moment; but I am very glad of—glad of—” Clement hesitated, contrary to his usual practice, which was to go straight to the point. “I am very glad of a decision,” said he at length, “which will dispense me from ever speaking of him again to you.”
“What would you have done if I had accepted him?”
“What I am glad not to be obliged to do.”
“Now you are talking enigmatically in your turn.”
“No; enigmas are intended to be guessed, and I beg you to forget what I have just said.”
It is uncertain what answer Fleurange was about to make Clement, who was less candid than usual, and therefore provoking, but at that instant she noticed a sprig of myrtle in the button-hole of his coat.
“What! you with myrtle?” she said. “I thought it was only worn by young maidens on such a day.”
Clement blushed, and snatched the myrtle from his coat: “It is yours, Gabrielle. Pardon me. I saw it fall from your girdle, and picked it up.”
“Mine? Indeed!”
“Yes; here, take it, unless,” said he, hesitating a little—“unless you will consent to give it back to me.”
“Very willingly, Clement; keep it as a gift from me. It is a good omen, they say, predicting a fair bride when your turn comes.”
Clement replaced the myrtle in his coat, and gravely said: “That day will never come for me; no, never!”
“Never; no, never! Oh! how strange!” cried Fleurange, in a tone that surprised Clement.
“What is it?”
“Nothing.”
What struck her as strange was that Clement, à propos of this piece of myrtle, had, without being aware of it, uttered precisely the same words she herself had said some hours before.
On the whole, this soirée she found so pleasant at its commencement, ended in a painful manner. She returned to her chamber less cheerful than she left it, but with the satisfaction of feeling she had had no difficulty throughout the day in banishing from her mind the fantastic image she had formed the evening before of Count George.
IX.
More than a fortnight had elapsed. Hilda was married and gone from the paternal roof. Clara and her husband were on their way to Italy, where they intended to remain till spring. Those who remained in the Old Mansion were suffering from the reaction that always follows the confusion and agitation of any event however pleasant—a reaction always depressing even when there is no real sadness in the heart. But this was not exactly the case with Fleurange. Her cousins were both married and happy. She loved them too sincerely not to rejoice at this, but it was not the less true that the house seemed to have grown more spacious, the table around which they gathered enlarged, the library immense, and the garden deserted. The least to be pitied was Fritz, who still had his brother, and was not so much affected by the change; but little Frida mourned for her sisters, and clung more than ever to Fleurange, whose talent for amusing and diverting children was again brought into exercise. Fleurange, on her part, greatly appreciated this distraction as a benefit. The child seldom left her cousin’s room, and they became almost inseparable. One day, while there as usual, Fleurange singing a long ballad in a low tone, and Frida listening with her head against her cousin’s shoulder, a knock at the door made them both start. And yet it was but a slight rap, that gave no cause for the alarm with which she put the child down and hastily ran to the door. She found her kind of presentiment justified.
It was Wilhelm Müller, Heinrich Dornthal’s clerk, who knocked. It was quite evident from the expression of his countenance and his agitated manner, as well as his unexpected appearance at such an hour, that something unusually sad had occurred.
“Excuse me, mademoiselle,” he said hurriedly. “I was not looking for you; but M. Clement has gone out, and the professor also, they tell me. Do you know where they are to be found?”
“I do not know where Clement is, but my uncle and aunt are gone to M. Steinberg’s. They have charge of the garden during his absence.”
“Steinberg’s! It would take more than an hour to go there. What is to be done! What is to be done!”
“What has happened, Monsieur Wilhelm? For pity’s sake, tell me what misfortune has occurred.”
“Misfortune!” he replied, after a moment’s hesitation. “Ah! yes, mademoiselle, a great misfortune has befallen us—but I cannot stop an instant. Pray send for M. Ludwig with all possible speed, and tell him his brother—his brother is dying!”
“Dying!” cried Fleurange. “Uncle Heinrich! Oh! take me to see him while they are gone for his brother.”
“No, no, mademoiselle, you must not go. I cannot consent to it.”
Fleurange insisted, and had already left her room when she met Clement, who had just returned, and heard his uncle’s clerk was in search of him.
“Uncle Heinrich is dying!” exclaimed Fleurange, before he could ask a question. “Let us go to him instantly, Clement, while they are gone for your parents.” And she drew him toward the stairs. Meanwhile, Wilhelm approached and whispered a few words in Clement’s ear. The latter turned pale, but, instantly surmounting his violent emotion, he took Fleurange by the hand.
“Remain here,” he said. “You must not go. Believe me, you must not. When it is suitable, I will come for you.” And he led her back kindly, but firmly, into her chamber, and then went out, closing the door behind him. In less than two minutes the street door was heard to shut in its turn. Fleurange was left alone, or, at least, with only little Frida, who, frightened, was crying. She tried to soothe her, endeavoring at the same time to be calm herself, and patiently bear the torture of waiting anxiously, without the power of action.
It was about five o’clock when Wilhelm came to her door, and of course still light, as it was summer. But day declined, and night came on, finding Fleurange still waiting. Frida, after crying a long time, had gone to sleep in her arms. Fleurange, in spite of her usual activity, wished to remain where she was, that Clement might find her at once when he returned. She heard him order the carriage as he went out, and knew he had sent for his father and mother. She looked at the clock, and counted the hours. Not a third of the time was required to go to the faubourg, and yet they had not returned. They had evidently gone directly to the dying man’s house. And what was now taking place there? Why had Clement dissuaded her from going? She joined her hands in silent prayer: then began to listen again with a feverish and ever-increasing anxiety.
At last she heard the rumbling of a carriage. She softly placed the sleeping child on the bed, and was about to go down-stairs to meet her uncle and aunt, whom she supposed to have arrived. But before she had time, she heard Clement ascending the stairs in great haste. An instant more and he opened the door. Before she could ask the question on her lips, he said:
“Gabrielle, poor Uncle Heinrich is no more!” Then he added after a moment’s silence: “A dreadful shock caused his instantaneous death.”
“Ah! my heart told me I should hear sad news.”
“Yes, sad indeed,” said Clement. And in spite of himself he seemed for a moment suffocated by an emotion too violent to be surmounted.
Fleurange looked at him. There was something besides the shock and grief caused by this sudden death. “Clement, what else has happened? Tell me everything. Tell me at once, I implore you!”
“Yes, Gabrielle,” he said, making an effort to command his voice, usually so firm and mild. “Yes, I am going to tell you everything. I came on purpose to spare my poor father and mother this additional pain. Listen, or, rather, read this yourself!”
Fleurange with a trembling hand took the letter he offered her, and read as follows:
“Father: I have abused your confidence. Your name, which you allowed me to make use of, has hitherto enabled me to conceal my losses. With the hope of repairing them, I rashly aimed at an immense prize which chance seemed to offer me. Had I obtained it, all would have been saved. I have been unsuccessful. Ruin has fallen not only on us, but on all whose property is in our hands. Farewell, father, you will never see me again. Do not be afraid of my taking my own life. That would only be another base act. But there are lands where they who seek death can find it. I hope to have that good luck. May I speedily expiate what I can never repair!
“Felix.”
Fleurange silently clasped her hands. Pity mingled with the repugnance, now so well justified, with which Felix had always inspired her, and she could not utter a word. Clement continued:
“This letter, imprudently given to my unhappy uncle this morning, immediately brought on one of the attacks to which he was liable, and which (perhaps happily for him) has proved fatal. He had not time to realize the blow that had befallen him.”
Fleurange herself hardly comprehended its extent. “But where is Felix, then?” she said at length.
“He has been gone a fortnight.”
“A fortnight!” she exclaimed, with a painful remembrance of their last interview.
“He left the day after the soirée at the time of Clara’s marriage.”
“That evening,” she said with emotion, “he spoke of an abyss into which my hand would prevent him from falling. O God!” she continued with the greatest agitation, “could I really have saved him by consenting? Would the sacrifice of my life have prevented this terrible disaster?”
“No; the great stake he made that night was his sole resource against ruin. Why did he talk to you in such a manner? Was it through madness or perversity? It must have been madness, the unfortunate fellow loved you without doubt. I pity him, but—” Clement hesitated and then rapidly continued: “Listen to me, Gabrielle. I am going to tell you something it might be better to keep to myself, but I must justify myself and reassure you, and it cannot injure him now. I regarded Felix with contempt because,” and for a moment there was a flash in Clement’s eye—“because he wished to make me as despicable as himself, and once played the vile rôle of a tempter to me who was then but a boy—because he would, if he could, have drawn me after him into the path which to-day has ended so fatally. Therefore, cousin,” he continued with still more emotion, “had he succeeded in winning your hand, I should have felt it my duty to have warned you of his unworthiness, of which I was too well aware, for I have never forgotten you called me your brother. But I was reluctant to denounce him, and glad, oh! so glad, that evening, not to be obliged to do so—glad you were saved by your own self! And if I tell you all this now, it is to put an end to the fears you have just expressed.”
“And I am grateful to you for banishing them. But, Clement, tell me once more—here, in the presence of God, have I nothing to reproach myself with?”
“Nothing, on my honor, Gabrielle, believe me!”
Clement, as we have remarked, possessed great firmness of character, and a kind of premature wisdom which gave him great ascendency over others. When this trait is natural, it is manifest at an early age, and a day often suffices for its complete development. That day had arrived for Clement, and henceforth no one would ever dream of calling him a boy.
X.
Ruin!—a word at once positive and yet extremely vague—very plain in itself, and yet conveying the idea of a multitude of undefined consequences, often more alarming than actual misfortune, and sometimes suggesting chimerical hopes. And it has a deeper signification when it happens to a person unaccustomed to the calculations of material life, given up to thought and study, and moreover delivered from the necessity of exertion through long years of prosperous ease.
Such was the nature, and hitherto such the position, of Professor Ludwig Dornthal. Of all the misfortunes in the world, that which had now befallen him was the last he would have dreamed of, and he was less capable of comprehending it than of supporting it courageously. Besides, the word ruin may also be taken in a relative sense which mitigates its severity, and this was the way the professor regarded it. With only a faint idea of the extent of the catastrophe, he remained inactively expectant of something to partially remedy what merely related to his finances, being more preoccupied about his nephew’s shameful flight and its fatal consequence—the death of his brother.
Meanwhile, Clement, with the aid of Wilhelm Müller, examined the state of affairs with a promptitude and sagacity that greatly edified the honest and intelligent clerk who initiated him into this new business. Seeing him so quick of comprehension, so firm in decision and prompt in action, he exclaimed with despair in the midst of their frightful discoveries:
“Alas! alas! if your unfortunate cousin had only had your head on his shoulders!”
“My head! It is not equal to his,” responded Clement to one of his companions. “No, no, it is not that, but something else, he lacks. Why have not I, on the contrary, his capacity and wit! Then I might be capable of retrieving our fortunes, whereas my only talent is that of knowing how to endure poverty. Oh! if it threatened me alone, how little I should dread it!”
“Poverty!” interrupted Wilhelm. “But do you not understand all I have explained to you?”
“With respect to my uncle’s creditors?”
“Yes. Do you not see that the principal creditor, the first of all on the list, is M. Ludwig Dornthal, whose whole fortune nearly can be saved from shipwreck?”
“Yes, on condition of the ruin of the remainder.”
“But their claims are not equal to his: he was not his brother’s partner. He had only entrusted his property to him, like so many others.”
Clement made no reply. After a short silence he observed: “The entire renunciation of my father’s property would enable us to repay all the creditors without exception, would it not?”
“Yes, all.”
“Would there not be a single debt in this case?”
“No,” replied Wilhelm, smiling; “not a debt—not a penny.”
Clement again took up one of the papers on the table, and silently read it over once more with the most profound attention.
“Yes, it is really so,” said he rising. “Everything is plain now. I must leave you, Wilhelm. It is after four o’clock, and I am expected at home. I shall see you again this evening, and we will decide on some definite course of action.”
This conversation took place in a lower room of the banker’s house, which had been Wilhelm Müller’s office for many years. He pressed the young man’s hand, and Clement proceeded rapidly towards home.
It was their dinner hour, and his parents were waiting for him. The habits of the family had resumed their ordinary course. The sad routine of life is seldom interrupted more than a day even by the most overwhelming disaster, and this exterior regularity, however painful a contrast to the grief that has changed everything interiorly, helped restore calmness to the soul, and with calmness the courage and strength to act.
Clement was a quarter of an hour late. He went directly to the dining-room, knowing his father’s punctuality. As he supposed, the family were at dinner, and he took his place after some hasty words of apology at his entrance, and then fell into a profound silence.
The fine, spacious room in which they were was one of the pleasantest in the house. Rare old china lined the étagères, and the dark panels were relieved by old portraits, all original and of great value, and the most celebrated part of the professor’s collection. The open windows commanded a view of the garden. Verdure refreshed the eye, and the perfume of the flowers pervaded the room. The glass and silver reflected the rays of the sun, though there was a large awning before one of the windows. An air of quiet, opulent comfort everywhere reigned.
Clement look around. All these things, to which he was daily accustomed, now made a new impression on him. He noticed to-day the objects he often forgot to observe, but this examination did not have the effect of weaning him from his sad thoughts. On the contrary, it only increased them, and Clement was deeply plunged in gloomy reverie when he was aroused by his little sister’s voice:
“Papa,” said Frida, “we shall start for the sea-shore in a week, shall we not?”
“Yes, my child,” replied the professor.
“And then we shall go to see Hilda?”
“Yes, she expects us in a month.”
“And after that?”
“We shall return home. It will be time, I think, after two months‘’ absence.”
In fact, that was the longest time the professor had ever been absent from his cherished home.
These few words produced an expression of suffering on Clement’s face which he could not conceal. His mother observed it and questioned him with a look. But Clement turned his eyes away, and did not raise them again till the end of the silent meal, though he keenly felt another look besides his mother’s fastened on him.
“Clement, I have something to say to you,” said his mother as soon as dinner was over. He rose instantly, and followed her into the garden, but before leaving the room he said:
“Father, will you allow me a few minutes‘’ conversation with you afterwards? I have several things to tell you.”
“Yes, my dear son, I will wait for you.” And the professor turned towards the library, where he always spent an hour after dinner.
“Come, tell me everything now,” said Madame Dornthal, leading the way to a bench where they could not be seen from the house.
“Yes, mother, dear mother, it is to you I will refer a decision which my honor and my conscience tell me is required. You shall decide whether we ought to evade or submit to it.”
He began his account, and, while she was attentively listening without interrupting him once, laid before her the details, in all their reality, of the situation in which his uncle’s death and his cousin’s flight had left them.
Madame Dornthal, more accustomed to the practical details of life than her husband, had not shared his illusions. She was much better prepared than he for the sad consequences of a reverse of fortune, but had been far from anticipating its extent. They would be much less wealthy than before, have some privations to endure, and for a time be obliged to practise considerable economy; such had been the extent of her fears. But all this did not appear to so excellent a manager a trial beyond her strength. During the past week she had declared, as often as her husband, that the loss of money was the smallest part of the misfortune that had befallen them.
Now she realized that this loss was something real, something almost as appalling as death, for it involved the end of the life she had been accustomed to for twenty years—an end she must face and at once accept. And she was courageous enough not to hesitate. She embraced her son, and said:
“God be blessed for giving me a son like you! Yes, dear Clement, yes, you are right—a thousand times right.”
“Then you agree with me, mother, that the ruin of the Dornthals should not cause the ruin of any one else?”
“Yes, my child.”
“Our name must remain without reproach, and nobody in the world have a right to curse it?”
“Certainly, Clement, whatever be the consequence.”
“Whatever be the consequence!” repeated Clement firmly. “Thanks, dear mother. I must leave you. It is not my place, but yours, to inform my father.”
“Yes, Clement, it is my place.” She put back her son’s thick hair, and gazed silently at him for a moment with profound attention and emotion. Never had Clement’s eyes expressed more clearly than now the firmness, integrity, and energy of his nature.
“No!” thought she, “there is not among those who effect great things in the world, and leave behind them a glorious and illustrious name, a nobler or more courageous heart than yours, my son! God be praised! Your life will be blessed, even though your worth and all the faculties you possess remain hidden and for ever unknown but to him alone!”
Such were Madame Dornthal’s thoughts, as she gazed with maternal fondness into her son’s eyes, but she did not give them utterance. She pressed her lips once more to his brow, and placed her hand on his head as if in benediction. Clement in return kissed her hand with grave and tender respect. Then he rose and left the garden at once, and, soon after, the house.
He remained absent several hours. It was nearly nine o’clock when he returned. His mother was waiting in the entry for him, and opened the door when he rang. He was very pale, and held a pile of papers in his hand.
“Well,” said Madame Dornthal, “is everything arranged?”
“Yes, mother, everything! These papers only lack my father’s signature. He is willing to give it, is he not?”
“You cannot doubt it, I think.”
“No, but my poor father was so far from supposing—”
“Yes, that was it, I did not fear any hesitation on his part, but only the complete illusion he was under. I only dreaded the effect of surprise and the shock. O Clement! I know not what terror came over me from the frightful remembrance of the other day! My poor Ludwig!”
Madame Dornthal stopped a moment to brush away her tears, then smiled as she continued:
“But be easy, he knows everything now. He comprehends the state of affairs, and feels as we do. It is better, however, that I alone should see him this evening. Give me those papers. And you, my boy, see after your brother and sister. I have not had time to think of them. Ah! and Gabrielle, poor child, perhaps it would be well to look for her also and tell her all. We have nothing to conceal from any one, above all from her.”
Without awaiting a reply, Madame Dornthal abruptly left her son to rejoin her husband in the library, where she remained the rest of the evening.
THE LAST DAYS OF OISIN, THE BARD.
BY AUBREY DE VERE.
IV.
OISIN’S QUESTION.
“O Patrick! taught by him, the Unknown,
These questions answer ere I die:—
Why, when the trees at evening moan,
Why must an old man sigh?
“No kinsmen of my stock are they,
Though reared was I in sylvan cell:
Love-whispers once they breathed: this day
They mutter but ‘farewell.’
“What mean the floods? Of old they said,
‘Thus, thus, ye chiefs, ye clans, sweep on!’
They whiten still their rocky bed:
Those chiefs and clans are gone.
“What Power is that which daily heaves
O’er earth’s dark verge the rising sun,
As large, the Druid, Alph, believes,
As Tork or Maugerton?
“A woman once, in youthful flower,
An infant laid upon my knee:
What was it shook my heart that hour?
I live—Where now is he?
“What thing is youth, which speeds so fast?
What thing is life, which lags so long?
Trapped, trapped we are by age at last,
In a net of fraud and wrong!
“I cheated am by Eld—or cheat—
Heart-young as leaves in sun that bask:
Is that fresh heart a counterfeit,
Or this gray shape a mask?
“Some say ‘tis folly to be moved.
‘The dog, he dieth—why not thou?’
They lie! We loved! The ill reproved!—
Is Oscar nothing now?
“O Patrick of the crosier staff,
The wondrous Book, the anthems slow!
If thou the riddle know’st but half,
Help those who nothing know!
“Who made the worlds? the Soul? Man’s race?
The man that knoweth, he is Man!
I, once a prince, will serve in place
Clansman of that man’s clan!”
AFFIRMATIONS.
“Instead of considering the physical condition of a nation determining its moral character, we must always regard the moral as determining, as well as moulding and modifying, the physical.”
“As the divine modifies the moral, so the moral modifies the physical, or external.”
“In education all sight has been lost of the reality which is regeneration, and only when this is brought into the soul, will it be fit to receive the spirit.”
“As the body grows older, the mind grows younger, when the will conceives with the divine will in the permanent ground.”
“Christ is desirous to divorce the soul from Satan, and to do this he begins by making the soul uneasy.”
“There are thousands who have been taught to think from learning have yet to be taught to think from the living basis within the will that sustains the thinker.”
“Know thyself is a false maxim. Be whole—or one—and one with thy Lord.”
“Only does the Jesus spirit in the soul make the soul exhibit the divine essence.”
HOW THE CHURCH UNDERSTANDS AND UPHOLDS THE RIGHTS OF WOMEN.
FIRST ARTICLE.
AGES OF MARTYRDOM.
Women are receiving just now, at the hands of a certain class of agitators, a degree of attention which may be flattering to some, but which certainly is not only intrusive, but unnecessary with regard to many. They are told that their rights are trampled upon, that they must assert and defend themselves, and take their place in the great battle of life. Now, these exhortations have generally been met by copious references to all the undoubted precepts of old, which made the domestic life woman’s own sphere, and consecrated her the minister of all man’s comforts. This sphere of home duties is incontestably theirs; and what is more, while they can help man in his avocations, man, on the other hand, can scarcely help them in their own. But in addition to this, their inviolable territory which they intend never to abandon, let them boldly claim a share of man’s kingdom, and let them make good their claim. People have listened to many women and to a few men on the subject of the so-called “Women’s Rights:” let them listen with indulgence to one woman more, who comes claiming far greater things than they dream of, and yet showing that her claims are but long-established and real rights, recognized, defined, limited, and protected by an older code of jurisprudence, and a longer tradition of immemorial custom, than they have as yet been told of by the press or in the lecture-room.
The existence of woman is a fact: it is equally a fact that everything that exists has some work to do in the order of the universe. God himself, in a few simple words, stated what her work was: “Let us make him a help like unto himself” (Gen. ii. 18). The words indeed are so simple that they hardly arrest attention, yet in them lies the whole relation of woman to man. She is to be a help; but no restrictive detail is added, so that it is clearly open to her to help man intellectually, religiously, morally, as well as domestically. She is to be like unto him; that is, emphatically not masculine, not a creature that is a mere copy or reproduction of himself, but like unto him, that is, sufficiently like to understand him, sufficiently unlike to love him. Again, no precise relation in which she is to stand to man is defined: she may therefore be a help as a wife, mother, sister, in the domestic circle; she may be a help as a consecrated virgin, as an adviser, as an intercessor, in the religious order; she may be a help as a governor, a regent, a queen, in the political order: lastly, she may be a help as a friend and confidant in the social order.
Now, having seen that God distinctly gave woman a mission, as he has to every animate and inanimate creature, we must suppose that he has also provided her with the means of fulfilling it. We look around us to see how he has done so, and whether, when the means were at hand, woman used them to her own distinction and advantage. In one place and under one set of circumstances alone do we find that it was so, and this not by exception, but by rule. This place is the Catholic Church; these circumstances are her laws and her history. The reason why it remained for our times to form “women’s rights” associations, is simply that women’s wrongs have, under the influence of the Reformation, been so shamefully multiplied. The present movement is a reaction against the Protestant atmosphere of repression which has suffocated woman’s highest aspirations for three hundred years. The tribute unconsciously paid to the Catholic Church by the Anglican communities of monks and sisters is a proof of the wisdom of the old church in regard to its treatment of women. Sensitive, enthusiastic, earnest souls found themselves without the outward means of satisfying their craving after a more perfect life; others with superabundance of energy and devotion, with the gift of tending the sick or instructing the young, found themselves confined to the circle of their own unaided efforts and unorganized activity. They hailed “sisterhoods” as the newly opened gates of heaven, not knowing that sisterhoods were no new invention, but had their source in the very beginnings of the days of which the then unwritten Gospels became the after-history.
In a sermon recently delivered by one of the most popular preachers of New York, and reported in the columns of a widely-read journal, occur the following words, which are a singular corroboration of what we have just said: “There is nothing more dangerous than an educated community with nothing to do. There are thousands of educated women who do not work.... I do not wonder the bold, eagle-like natures fret in their limits and detest life, or that the great hearts dash themselves out in waste. There must be outlet for these immense forces, or society will go on getting worse and worse to the end.” A few days after these words were spoken, the following appeared in a letter referring to the attempt made by a woman to drop her vote in the ballot-box, at the New York City election of the 7th of November, 1871. She gives a lamentable account of woman’s world, as it has grown to be under the shade of Protestantism. “The condition of involuntary servitude is favorable to the cultivation of all the vices of secrecy and deceit. As women, we have been schooled in hypocrisy and duplicity, until our deep souls revolt against the oppression that so compels us to belie our sincere and earnest natures. The most docile wife has that latent fire in her heart which only needs the air of freedom to fan into a flame. Many seemingly contented wives would almost risk the salvation of their souls to make their masters feel for one day the humiliation they have endured uncomplainingly for years. If this is true of the favorites of fortune, what may not be said of the great crowd of women who rush into every folly, or are doomed to severest trial by stringent laws and the oppressive customs growing out of them—laws and customs that disfranchise them, prescribe their pleasures, limit their fields of labor, and curtail their wages, all on the plea of sex? We have, gentlemen, very generally arrived at the knowledge that sex is a crime punishable by law.” The writer of this subscribes herself “Mary Leland,” and is, no doubt, a fair representative of the indignant champions of indiscriminate equality between men and women. If the slumbering volcano she describes is really hidden beneath the frivolous life of ordinary women, what a fearful responsibility lies at the door of the system whose effect it is! This spirit of rebellion can only exist as a reaction against the forced inactivity of woman’s mind and will, and against the torpor induced by the delicate flattery of those who would make her a sultana, or the brutality of those who would fain turn her into a beast of burden. Both alike are forms of slavery; both alike are anti-Christian; both are contradictions against nature, and will inevitably bear their evil fruit. Since their true rights have been denied them by the spirit of the Reformation; since the education of their children is taken out of their hands by the state; since nothing but a savory meal and a pleasant face are expected from them—what wonder that the displaced pendulum of their mind should sway violently aside, and thus come in rude contact with the more arduous sphere of man?
But it is not our purpose to give a lecture on the abstract principles concerned in the question of the rights of women; facts speak more loudly and more convincingly than the most eloquent arguments, the most fascinating pleas: we aim only at giving a few of these facts to our sisters of the present day, and showing them how the church has ever regarded, and has long ago settled, the question now agitating them so painfully.
Our only difficulty is in the mass of evidence from which to make selections, the matter that is to serve us as a witness being simply the history of the church, and its abundance so rich that we hesitate which of the countless examples to draw forth for the admiration of woman-kind, and which to leave in undeserved oblivion. If we take a cursory glance at the infant church on the shores of the Lake of Galilee, we shall find woman already in a conspicuous and honorable position. It is a remarkable fact that no nation of antiquity, save the Jews, had any respect for the female sex, beyond that which included women in the possessions of their husbands and fathers, and consequently could make no difference between an insult to a virgin or a wife and a theft of any other precious chattel. The Jews—that is, the people whom God himself guided and taught, and whose laws were his immediate decrees—hedged in the chastity of women with the most stringent safeguards, and defended it by the severest penalties. They allowed women to inherit from their parents and perpetuate their own name, and to be preferred before the male relations, that is, the brothers or nephews of their father (Numb. xxvii. 8). Not only were the wives and daughters of the Israelites inviolable; their hired servants, whether Jew or Gentile, and their captives, were equally protected from the licentiousness of man. The Old Testament has numberless chapters consecrated to the praises of women, and to the precepts necessary for the education of their sex. In Genesis, chap. xxxiv., we find the sons of Jacob making war upon the Sichemites, to revenge the insult done to their sister Dina by the prince Sichem; in the Book of Judges, chap. xx., we read of a bloody and protracted war waged by the Israelites against one of their own tribes, the Benjaminites, to revenge the Levite’s wife, outraged by strange men in the town of Gabaa; in the Second Book of Kings, chap. xiii., we see how promptly and fearfully Absalom resented the wrong done to his sister Thamar by their brother Amnon. In the Book of Judith, we are astounded at seeing the high and solemn eulogium pronounced upon this valiant woman. She speaks to the elders of Bethulia as one having authority, yet, with such humility as befits even the most highly favored servant of God, she comforts them and bids them hope, so that they acknowledge that her words are true, and ask her to pray for them (chap. viii. 29). Her own prayer for guidance and success is full of wisdom, of poetry, of confidence in God and the right: her speech to Holofernes is conspicuous for tact, and the heathen general himself exclaims, “There is not such another woman upon earth ... in sense of words.” When the great deed is done and Judith returns to the besieged city, she sings a noble canticle, a true poem, full of grave beauty and deep meaning, and we are then told how highly she was honored by the high-priest Joachim, who came from Jerusalem, with all his elders, to see her and bless her. He calls her the “glory of Jerusalem, the joy of Israel, and the honor of the people” (chap. xv. 10), and bestows upon her precious vessels from the spoils of the Assyrians. He does not forget to extol her chastity as intimately connected with her success; indeed, this praise seems to supersede the blessings with which she is hailed as a deliverer. When she died, the people publicly mourned for her seven days, and to the time of her death it is recorded that “she came forth with great glory on festival days.”
This is not the only instance where we find woman in a responsible and elevated position, surrounded by friends of high degree, vying with each other in bestowing upon her marks of esteem and respect. Later on we find Christian prelates acting the part of Joachim to some new Judith, some woman distinguished for piety and virtue, and whose influence or example is a powerful auxiliary of their own efforts.
Reverting for a few moments to the history of the Jews, we see how in numberless instances women were the instruments of grace and deliverance, how they were gifted, and how they were esteemed. Instead of a marriage that was nothing but a bargain such as was in use among heathen nations, the betrothal of Rebecca was a most grave and solemn ceremony, and the consent of the maiden was formally asked. Jacob had such a high idea of Rachel’s worth that he served her for fourteen years. When the walls of Jericho fell and the inhabitants were put to the sword, the woman Rahab was spared, together with all those who chose to take refuge in her house. The child Moses was rescued and educated by a woman, and his sister, Mary, was a great prophetess whose canticle has come down to us almost as a national hymn. Anna, the mother of Samuel, sang praises to God in language which the inspired writers thought worthy of transmitting to the perpetual remembrance of all generations; the Queen of Sheba was so enamored of wisdom and learning that she came a long and tedious journey to pay homage to the superior gifts of Solomon; Anna, the wife of Tobias, after her husband had lost his sight, earned the wherewithal for their humble home at “weaving-work” (Tob. ii. 19). Sara, the wife of the younger Tobias, prayed God in words that have always been incorporated in the sacred text. Mardochai said pointedly to Queen Esther, “Who knoweth whether thou art therefore come to the kingdom that thou mightest be ready at such a time as this?” and she answered by effectually interceding for her people, though, notwithstanding her regal position, it was only at the risk of her life that she could approach the king unbidden. Her prayer, like all the rest recorded in the Scriptures, is a poem in itself, and points to the true source whence all real courage springs, while it also hallows with religious feeling the deep patriotism peculiar to the Hebrew race. Later on, the mother of the Machabees showed such heroic fortitude under persecution that the Scriptures say of her that she “was to be admired above measure, and was worthy to be remembered by good men.”
Turning to the New Testament, we find woman in equally prominent positions, honored by the special notice of the Man-God himself, and materially aiding in the establishment of his church. Not to speak of the Mother of God, whose influence on the fate of woman has been simply paramount, and leaving aside the fact of his undoubted voluntary subjection to her, as well as that of her intercession, being the immediate occasion of his first public miracle and manifestation at Cana of Galilee—the place of woman in the Gospel history is one that may justly be the pride of her sex. The greater part of our Lord’s miracles were worked in favor of women, most often on their own persons, at other times on persons whom they held dearer than life. Of the first, witness the cure of the mother-in-law of Peter, of the woman healed of an issue of blood, of the daughter of the Chanaanitish woman, to whom Jesus said, “O woman, great is thy faith; be it done to thee as thou wilt” (St. Matt. xv. 28); of the woman bowed down with an infirmity that had afflicted her for eighteen years; also the raising of the daughter of Jairus. Of the second, witness the restoring to the widow of Naim of her only son, whom Jesus raised to life “being moved with mercy towards her” (St. Luke vii. 13), and whom, when he had raised him, he “gave to his mother.” Lazarus, too, dear as he was personally to the Master, was yet raised to a new life chiefly through the prayers and the faith of his sisters, whose sorrow had touched the heart of the divine Saviour. Not only in temporal things, but much more in spiritual, did our Lord seek out women for their cure and salvation. He did not disdain to speak long and patiently with the woman of Samaria, and, instead of heralding his saving presence to her countrymen through his own disciples, he preferred to let her be his messenger. He proposed the modest almsgiving of the poor widow as a model of all true charity. He protected the woman taken in adultery against her pharisaical judges; he commended the woman Magdalen, and prophesied that, wherever the Gospel should be preached, there should her name be also remembered. When he was teaching the multitudes, it was a woman who cried out in touching boldness and pathetic directness of speech: “Blessed is the womb that bore thee, and the breasts that gave thee suck.” Again it was to women that he spoke when, on the path to Calvary, he turned, and said, “Weep not for me, but weep for yourselves and for your children.” Women followed him bravely when men deserted, betrayed, and denied him; women stood beneath his cross while his apostles were hiding in fear, and the solitary friend who never left him was the most woman-like of all his disciples. His last legacy on earth, the last precious thing on which he turned his thoughts, was a woman, and the first person to whom he appeared after his resurrection was also a woman. When the disciples were gathered together awaiting the coming of the Paraclete, a woman was among them: “The mother of Jesus,” as the Gospel says, was there.
Later on, in the Acts of the Apostles, we find women mentioned as most efficacious helpers in the work of the infant church. Tabitha, for instance, a “woman full of good works, and almsdeeds” (Acts ix. 36), and Priscilla, the wife of Aquila, a woman who accompanied St. Paul from Corinth to Ephesus, and there took Apollo, an eloquent and fervent man, and “expounded to him the way of the Lord more diligently” (Acts xviii. 26). Again, Lydia, a seller of purple, “one that worshipped God,” offered hospitality to St. Paul, and “constrained” him to dwell in her house (Acts xvi. 14, 15). St. Paul has been quoted and misquoted so often that one almost shrinks from appealing to his arguments and precepts; yet perhaps even here we may find something new to say, something to point out in a new light, something that the controversialists on the subject of Women’s Rights, on both sides, have, apparently at least, overlooked. We will not dwell on such portions of his Epistles as are always in the mouth of those who aim at relegating woman to an exclusively domestic sphere, but, on the contrary, we will point out words of his, honoring woman so highly that no law of modern times has been able to rival such deference, and no claim of strong-minded female associations would dare to lift itself to such importance. In his First Epistle to the Romans, chapter xvi., he says: “And I commend to you Phebe, our sister, who is in the ministry of the church ... that you receive her in the Lord as becometh saints, and that you assist her in whatsoever business she shall have need of you: for she also hath assisted many, and myself also.” Ministry, of course, stands for help, and is used here in its strict and original sense, as when the Gospel says of our Lord, “And angels came and ministered unto him,” and as when we say the ministrations of charity. Some persons, indeed, have affected to see in this text an implied permission for women to act as priests; common sense and the general tone of the Epistles are sufficiently explicit, however, to undeceive all such as do not on this head voluntarily deceive themselves. The same Epistle we have quoted goes on to say: “Salute Prisca [Priscilla] and Aquila [her husband], my helpers in Christ Jesus; who have for my life laid down their own necks; to whom not only I give thanks, but also all the churches of the Gentiles; and the church which is in their house.” Observe how St. Paul speaks of them without distinction of sex as equally helpers, and how he even mentions the woman’s name first. Again he continues: “Salute Mary, who hath labored much among you ... salute Julia, Nereus, and his sister, and Olympias, and all the saints that are with them.” We have no space for recalling the well-known precepts St. Paul gives concerning both the state of marriage and that of virginity; we would only indicate by a passing notice how truly liberal is his teaching, including both states as honorable, commanding neither marriage nor continence, and providing with minute foresight for each circumstance that human mutability can create. And in one of these, the case being the desertion by an unbelieving consort of the Christian yoke-fellow, he distinctly says: “If the unbeliever depart, let him depart; for a brother or sister is not under servitude in such cases; but God hath called us in peace” (1 Cor. vii. 15). The very custom of calling women “sisters,” universal in the early church, is a token of the respect that was paid them, and of the Christian equality which denied them no legitimate share in the spiritual and social life of man. St. Paul has traced out in one word the whole duty of man to woman when he said, “The elder women entreat as mothers, the younger as sisters, in all chastity” (1 Tim. v. 2). In the First Epistle to the Philippians, he says: “Help those women who have labored with me in the Gospel, ... and whose names are in the book of life.” St. John dedicated a whole Epistle, or letter, to the “Lady Elect and her children, whom I love in the truth, and not I only, but also all they that have known the truth.... And now I beseech thee, lady, not as writing a new commandment, but that which we have had from the beginning, that we love one another.... Having more things to write to you, I would not by paper and ink, for I hope that I shall be with you, and speak face to face, that your joy may be full.” St. Peter, in his First Epistle, does not disdain to give counsel as to the outward dress of women, thus dignifying the subject through the symbolism he wishes it to express. And let not any one of our own times call these counsels either frivolous or interfering, for has not every sect that arose as a self-appointed reformer begun by the restraint on female apparel, typical of moral restraint over our passions and inclinations? Even now, in a mistaken and distorted interpretation of the significance of dress, have not the ultra-advocates of Woman’s Rights laid their “reforming” hands upon the current fashions?
When St. Peter came to Rome, the first house that received him was that of Pudens, a Roman senator, whose wife Priscilla, and whose daughters Pudentiana and Praxedes, became his first converts and his most powerful co-laborers. The two virgins, having become the heiresses of their parents and brothers, sold their vast estates, and gave the price to the suffering and persecuted among their brethren; and, though we read of hundreds of such cases among the women of the early church, we seldom find it so with the men, except in such families where the influence of some female relative resulted in this heroic renunciation. The palace of Pudentiana and Praxedes was converted into a church which for centuries has borne their name, and in which is shown as well the temporary receptacle and hiding-place, says time-honored tradition, of the bodies of the martyrs, carefully collected by these brave women. This church is the oldest in Rome, says a reliable authority, the Rev. Joachim Ventura, whom we shall often have reason to quote in these pages, and it is also the first among those giving titular rank to the order of cardinals.
Among the apostolic women whose names stand beside those of the great saints to whom the church owes her wide sway, St. Thecla has ever been foremost; St. Ambrose, St. Augustine, St. Chrysostom, St. Gregory of Nyssa, St. Gregory Nazianzen, St. Isidore of Pelusium, St. Epiphanius, and St. Methodius, bishops and fathers of the church, have vied with one another in extolling her constancy and her greatness. The last mentioned of these tells us, in his book the Banquet of Virgins, that she was well versed in secular philosophy, and in the various branches of polite literature; he also exceedingly commends her eloquence, and the ease, strength, sweetness, and modesty of her discourse (Butler’s Lives of the Saints). Of the persecution she suffered at the hands of the young pagan to whom she had, before her conversion, been betrothed, we will not speak, neither will we touch upon her miraculous deliverance from the wild beasts to whom she had been thrown, further than to point out, however, that woman has shown more than masculine courage long before modern agitators began to accuse her of degeneracy and tameness. But the secret lay then, as it does now, in the teaching of a church that sees in her children only hierarchies of souls, and that looks upon the body as a mere form, determining respective duties, it is true, but certainly not conferring de jure on the possessors of such forms any superiority or difference of intellectual or moral capacity. A proof of this lies open to all in the fact that women’s names as well as men’s are incorporated in the text of the Mass, and are repeated every day with as much honor, before the altar of God. After the “Commemoration of the Dead,” and in the prayer beginning, “Nobis quoque peccatoribus,” the names of Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, are coupled with those of the apostles and martyrs John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, and Peter, that is, with some of the greatest saints whom even Protestants consent to admire. The church, too, shows her appreciation of the sex and its capabilities by the express words, often used in her liturgy, “devoto femineo sexu,” which, whether translated as usual, the “devout female sex,” or the “devoted,” seems equally honorable to woman and her special characteristics. Virgins and widows are mentioned by name in the prayers used in public on Good Friday, and immediately before them are named the seven orders of the priesthood. The mere fact of so many churches being dedicated to God under the special invocation of some female saint, often one whose history has become obscure and traditional from very remoteness, serves to illustrate the high respect of the Catholic Church for womanhood, and the perfect equality with which she looks upon both her sons and her daughters. The cathedral of Milan, one of the most renowned shrines in the world, is under the patronage of the virgin of whom we have just spoken, the proto-martyr, St. Thecla. The fathers of the church, following the example of St. Paul, call the help of faithful Christian women a ministry, and Ventura tells us that Origen, St. Chrysostom, and Haymon speak of “women having through their good offices deserved to attain to the glorious title of apostles, and having supplemented the work of the evangelists and apostles by their preaching in private houses, especially to persons of their own sex” (Ventura, La Donna Cattolica, vol. i. p. 279). It is related in the Breviarium Romanum, at the part appointed to be read on the 19th of May, that St. Pudentiana once presented ninety persons to St. Pius, Pope, to be baptized, all of them being perfectly instructed in the faith through her teaching alone. St. Martina, who was a deaconess (which answers to religious in the later church), converted and instructed many persons, principally women. The Breviarium honors her as the protectress of Rome. She has also a hymn specially set apart for her office in the Breviarium, and the church dedicated to her in Rome is the richest and most magnificent of those under the patronage of the martyrs. The house of Lucina, a noble Roman matron, was converted into a church, afterwards dedicated to the holy Pope Marcellus. Another church, now called San Lorenzo in Lucina, stands over the tomb which Lucina prepared for that saint. Priscilla, also a Roman lady of high lineage, the wife of the before-mentioned senator Pudens, gave her fortune and her land for a cemetery, to which her name was justly appended. Natalia, the wife of the martyr Adrian, after publicly exhorting her husband to be steadfast in the faith, boldly put on man’s attire to elude the order recently given that no Christian woman should be allowed to visit the prisoners. The Breviarium tells us that St. Justina, upon whom a famous magician named Cyprian had tried all manner of unhallowed arts, so far prevailed over him that she brought him to know the true God, and to abandon his idols and sorceries. But examples such as these of the intellectual influence of women upon their friends, and even upon strangers and enemies, would multiply under our hands into a volume, if we could stop to collect them all.
Martyrdom was, in the early ages, the almost inevitable end of zealous faith and active evangelization. St. Cecilia ranks among the most prominent of those who, strong with a supernatural strength, gladly gave up life, youth, health, and beauty, for the sake of principle. Let us put it in that form, for even now there are many who respect in the abstract a single-minded devotion to principle. This devotion would be essentially called manliness in our day; yet the women of the early church—some mere children in years, some threatened with what would make a woman waver in her determination far more than mere physical torture could, the loss of her honor, some again with natural diseases or weakness upon them—showed a superabundant amount of this very manliness. Cecilia has long been the patroness of music, and we read in her Acts that she employed both vocal and instrumental music in the service of the Most High, fitly using the most beautiful of arts to glorify Supreme Beauty. Her love for the Holy Scriptures was such that she often wore them on her bosom in the folds of her robe, and that long before the Canon of Scripture had been fixed, and before the Holy Book could have the world-wide reputation which the church has now bestowed upon it. Cecilia’s will, made in presence of Pope Urban, consisted in the giving of her palace for a church, and the distributing of her remaining wealth to the poor. Her death was heroic, and, as her life-blood was ebbing slowly from her, she only thought of converting her executioners. Oblivious of bodily pain, she exhorted them to throw off the yoke of idolatry, and succeeded so far as to cause them to exclaim, “It is only a God who could have created such a prodigy as his servant Cecilia!” The body of the martyr was interred in the Catacomb of St. Callixtus, in a chapel hollowed out of the earth, and somewhat larger than the other chambers of the same catacomb: it was the sepulchre of the popes, and the placing of her body in this sepulchre was a mark of the extraordinary respect due to her generous munificence and her heroic courage. Thus has the old church, so truly called the “mother church,” always recognized and rewarded merit, whether in man or woman. Susannah, a relation both of Pope Caius and of the Emperor Diocletian, and daughter to Gabinius, a man as learned as he was noble, was another instance of how religion can reconcile profound instruction with deep piety, and unite both to beauty of person and grace of manner. She was learned, say her Acts, in philosophy, in literature, and in religion. The emperor sent one of his nobles, Claudius, Susannah’s own uncle, to entreat her to marry Maximinus Cæsar, Diocletian’s son. The noble and learned virgin not only refused the alliance, but, strengthened by the approbation of her Christian father and her other uncle, Pope Caius, who were present, spoke so eloquently that Claudius was converted to Christianity. The Acts of the Martyrs record his words in announcing this conversion to his wife: “It is chiefly my niece Susannah who has conquered me. I owe to the prayers of this young girl the happiness of having received God’s grace.” His wife, Prepedigna, and Maximus, his brother, were also won over by her influence, and the latter bears tribute equally to her wisdom, holiness, and her beauty. There could be but one end to such proceedings, a glorious end for all: her friends all suffered martyrdom before her, and she who had braved an emperor’s displeasure without a sign of so-called womanly weakness, met her death in secret with equal courage and joy.
Agnes, the maiden of twelve or thirteen years, is praised by Ambrose, a Christian priest, for her contempt of the jewels with which the son of Symphronius attempted to bribe her: she is also pictured as the very incarnation of youthful bravery, when with holy defiance she scorns the threat of her impure and cruel judge to send her to a place of ill-fame. This threat, often executed, was more than any other the touch-stone of their faith to the Christian virgins of antiquity, while their invariable deliverance from this danger was the reward of their unflinching denial of the power of the false gods, even in the face of this shameful threat. Death would seem a bridal, to judge by the loving alacrity with which these child-virgins ran to meet it. Who can say that the church does not admire and inculcate courage and self-respect in women, since half the martyrs defended their honor as well as their faith with the last drop of their blood?
St. Ambrose, speaking to his sister Marcellina of the martyr Sothera, in whose praises he is enthusiastic, says: “What need for me to seek for examples for thee, who hast been formed to holiness by thy martyred relative? [Sothera was their great-aunt.] ... Brought up thyself in the country, having no companion to set thee examples, no master to teach thee precepts, there were at hand no human means to teach thee what thou has learnt. Thou art no disciple, therefore—for there can be no disciple where there is no master—but the heiress of the virtues of thy ancestress. Let us speak of the example of our holy relative, for we priests have a nobility of our own, preferable to that which counts it an honor to have prefects and consuls among our forefathers: we have the nobility of faith, which cannot die.” These words of grave import are addressed to a woman, and the boast of holy ancestry they contain also refers to a woman. Agatha, the heroine of Catana, and Lucy, the martyr of Syracuse, both noble Sicilian maidens, speak the boldest language to their barbarous judges, and meet death as bravely as any man could face it for his country and his home.
Victoria, a lady of Abyssinia, in Africa, accused of being a Christian, and defended by her pagan brother, who swore she had been deluded into connivance with the Christians, vehemently contradicted him in open court. “I came here of my own accord,” she averred, “and neither Dativus nor any one else beguiled me; I can bring witnesses among my fellow-townspeople to the fact that I came simply because I knew there would be a gathering of our brethren here, under our priest Saturninus, and that the holy mysteries would be celebrated.” She persists when her brother excuses her again as being insane, and eagerly criminates herself in the eyes of the judge, till she succeeds in winning her crown. Forty-eight other martyrs, men and women, heroically suffer the same penalty, greatly comforted and encouraged by her dauntless attitude. At Thessalonica, a woman named Irene was apprehended, together with her five sisters, and was herself chiefly accused of having kept and concealed the books of Scripture, and other papers relating to the Christian religion. Dulcetius, the judge before whom she was brought, and who was president of Macedonia, could elicit from her nothing that could endanger any one but herself, her sisters having been tried and martyred upon the charge of refusing to eat meats consecrated to idols. Her firmness both in screening others and in avowing her eager care for the holy writings, not only gives us a high idea of her moral courage, but also of her intellectual interest in those scarce and valuable works. She suffered death for her dauntless custody of these treasures, and it is related that she sang psalms of praise while ascending the funeral pile.
St. Catherine of Alexandria is a most noted example of the erudition often attained and displayed by Christian women. At the age of eighteen, says the Breviarium Romanum, she outstripped in knowledge the most learned men of her day: Maximinus, who was both a libertine and a tyrant, was cruelly persecuting the Christians of Alexandria, and dishonoring the noble matrons of that city. Catherine boldly and publicly upbraided him, and forced him to listen to her arguments. Her Acts and the Greek Menology of the Emperor Basil affirm that she supported her thesis of Christianity against the arguments of forty of the ablest heathen philosophers, and so effectually confuted them that they preceded her in her martyrdom by declaring themselves Christians, and being forthwith condemned to be burned alive. Catherine, during her imprisonment, converted the wife of Maximinus, and the commander of his army, and further made such an impression upon the crowd assembled to witness her death that many became Christians on the spot. The interesting Church of San Clemente, in Rome, contains one chapel, the walls of which are covered with frescoes illustrative of each of these occurrences; this chapel is supposed to date from the fourth or fifth century, and is a mute witness to the honor with which the memory of the illustrious and learned maiden of Alexandria was, even at that early age, surrounded. Butler, in his Lives of the Saints, says of her: “From this martyr’s uncommon erudition, ... and the use she made of it, she is chosen in the schools the patroness and model of Christian philosophers.” This is by no means the only instance of a woman being honored as patroness in the roads of learning or of art. Later on, we shall have occasion to speak of other saints equally distinguished for their talents and zeal for true philosophy. Butler says in a foot-note to the Life of St. Catherine: “The female sex is not less capable of the sublime sciences, nor less remarkable for liveliness of genius. Witness, among numberless instances in polite literature and in theology, the celebrated Venetian lady, Helen Lucretia Cornaro, doctress in theology at Padua in 1678, the wonder of her age for her skill in every branch of literature, and, still more, for the austerity of her life and her extraordinary piety.”
Most of the martyrs we have hitherto mentioned were virgins: among widows and widowed mothers, we find other heroines whom no bodily torture nor that more bitter anguish of witnessing their children’s sufferings could daunt or even cause to waver.
Symphorosa, a noble Roman matron, denounced by the astrologers of Rome to the Emperor Adrian, bravely confessed her faith in the presence of her seven sons, whom she thus encouraged to do the same. She spoke of herself as honored in being the widow and sister of martyrs, and utterly scorned the proposal to forsake the truth for which they had bled. Here is a foreshadowing of the times of mediæval chivalry, which were but the legitimate offshoot from such a moral atmosphere of pure chivalric heroism as enveloped the lives of the early Christians. Invincible strength and a courage that smiled in the face of death was with the children of the primitive church a point of honor, a family tradition, a hereditary legacy. Another widow and mother, Felicitas, suffered more cruelly yet than Symphorosa; for, under the reign of Marcus Aurelius, she beheld her seven children butchered before her eyes, and never ceased exhorting them to constancy, while her mother’s heart and more natural feeling were suffering a sevenfold martyrdom. She followed her sons to death with fervent joy. St. Augustine was eloquent in her praise, and on one anniversary of her triumph called her death a “great spectacle offered to the eyes of faith,” and herself “more fruitful by reason of her many virtues than of her many children.” St. Gregory, the great father, exalted her by likening her example to a new and spiritual birth of the Saviour in each soul that she thus secured to God, according to the interpretation of the words of the Gospel: “He who does the will of my Father in heaven is my brother, and my sister, and my mother.”
Another St. Felicitas, a Christian slave and widow, with her mistress Perpetua, who had also lately lost her husband, suffered death in the amphitheatre of Tharbacium, near Carthage, in Africa, rather than give up what they knew to be divine truth. Felicitas was martyred a day or two after the premature birth in prison of her child, and, when brutally jeered by the guards at her inability to suffer the pains of childbirth in silence, answered in words that to this day furnish the key to all woman’s superiority as proved by the facts of church history: “It is I that suffer to-day, and nature is weak: to-morrow Jesus himself will suffer in me, and his grace will give my nature the strength it needs” (Acts of the Martyrs). Perpetua, her mistress, but also her sister in Christ (for in the church alone resides true equality), resisted the pleadings of her aged father and the mute appeals of her infant’s unprotected condition, and bore her sufferings as it is said the Spartan women knew how to bear theirs. But while the enduringness both of men and women was in Sparta only the artificial result of compulsory laws, and soon disappeared before the shameful voluptuousness that was natural to all heathen beliefs, that of Christians of both sexes made its mark through successive generations, and lives yet in our less hardy times, because it is intrinsic to the nature of a faith whose God had no more hospitable birthplace than a cold stable, and no better death-bed than a cross.
Blandina, the martyr of Lyons, is justly celebrated for her extraordinary constancy, and the Christians of Lyons who wrote a letter preserved to history by Eusebius, and addressed to their brethren of Asia and Phrygia, extol her as the soul of the heroic stand made by many of their number against idolatry. She was a slave, very young and very weak in health, says this letter, and yet even her executioners marvelled at her powers of endurance, exclaiming: One of the tortures she has suffered ought to have killed her, and she is alive yet after them all! Further on, she is likened to a bold athlete. Some of her companions having wavered, her example and exhortations recalled them to their duty, and Ponticus, a young boy, was the last to die under her eyes, encouraged and upheld by Blandina. Potamiana, another slave, who died in defence of her honor as well as her faith, chose a more lingering death than that to which she was condemned, rather than uncover herself in public, the judge consenting to this change not in pity, but in cruelty. Her executioner became her first convert; many other men likewise came to the faith through visions of this young and steadfast virgin.
We have mentioned women in every sphere and state of life, social and domestic, as endowed with confessedly heroic powers, and capable of attaining high and noble ends in the field of religion, of art, and of philosophy. One class of women, however, remains still to be noticed, and it is perhaps the greatest proof of the church’s universal and instinctive tenderness toward the sex, that among that unhappy class she alone has been able to make fruitful the call of God. The Catholic Church has set upon her altars and in her calendar the names of many illustrious penitents and anchorites, side by side with stainless virgins and matrons of unblemished fame. The Catholic Church alone can restore to fallen woman her rightful inheritance, and so efface the brand of sin that its shame shall be merged into a glory as pure as that of baptismal innocence. To take among the martyrs but one instance of this rehabilitation, let us see what history relates of Afra, the courtesan of Augsburg, in the Roman province of Rhetia, and the present kingdom of Bavaria. Afra was of noble birth, and had many slaves and possessions. She was converted by St. Narcissus, a Christian bishop who was fleeing from the persecution then raging in Gaul. Her household as well as her mother followed her example. She succeeded in concealing Narcissus and his deacon Felix for some time in her own house, and meanwhile diligently applied herself to making converts of her friends and former associates. Denounced in her turn a little later, and sneered at for the contradiction between her past and present life, she answers the judge boldly, admitting humbly that she is unworthy to be called a Christian, yet affirming that the threatened torments will cleanse and purify her body, while the proposed sacrifice to the gods would only further stain and disfigure her soul. Bound to a stake and burned with slow fire, her intrepidity only redoubles, and, having sinned through the weakness of undisciplined nature, she shows a more than manly courage through the new-born strength of grace.
With her, we close the few practical examples of the greatness of woman during the ages of martyrdom, but the spirit that made the martyrs did not die with the last of the canonized victims of the pagan persecutions. St. Jerome speaks of a “daily martyrdom, which consists not in the shedding of blood as a testimony, but in the devout and undefiled service of the mind” (De Laud. S. Paulæ). This we propose to illustrate in a subsequent article, giving historical instances of the actual honor paid in the church to learned, holy, and influential women, rather than entering into abstract controversy on the subject of what is and is not due to her sex. What we have already said in these pages will tend, please God, to remove prejudices, and at least clear the way for evidence still more appreciable by our ambitious non-Catholic sisters, namely, that which goes to show that not only in social and home life, but also in the wide sphere of statecraft and public influence, the church has marked out a noble margin for women’s genius.
THE PASSION.
Was ever tale of love like this?
The wooing of the Spouse of blood:
Who came to wed us to his bliss
In those eternal years with God?
Those griefless years, those wantless years,
He left them—counting loss for gain—
To taste the luxury of tears,
And revel in the wine of pain!
’Twas sin had mixed the cup of woe
From Adam passed to every lip:
And none could shirk its brimming flow—
For some a draught, for all a sip:
Till Jesus came, athirst to save:
Nor sucked content a sinless breast;
But grasped the fatal cup, and gave
That Mother half, then drained the rest.
Enough the milk without the wine.
When first the new-born Infant smiled,
’Twas merit infinite, divine,
To cleanse a thousand worlds defiled.
But we must take of both. And how
Could love look on, nor rush to share?
Or hear us moan: “Death’s darkness now:
And Thou, at least, wast never there”?
And so he drank our Marah dry:
Then filled the cup with wine of heaven.
Who would not live—with him to die?
Or not have sinned—when so forgiven?
Lent, 1872.