The Catholic World, Vol. 25, April 1877 to September 1877

by Various

ST. FRANCIS OF ASSISI.

O love! you lay the volume by

That held you like a holy chime—

Life of St. Francis—with a sigh

Which says: “That was a pleasant time

In old Perugia’s mountain-town

On the Umbrian valley looking down—

Flushed like an Eden in sublime

Environment of mountains vast;

And do not you, as I, recall

What, morn and even, and first and last,

Attracted most of all?

“The peaks of Apennine we knew

By heart—the many-citied land

Where-through the infant Tiber drew

A thousand streams in silver band,

Filled with the murmur of the pines

That told the olives and the vines

They heard the sea on either hand.

But, kindled on its lofty cape,

A light-tower to that inland coast

O’er waves of greenwood, corn, and grape,

What object charmed us most?

“Assisi seated in the sun!

All round from Monte Sole’s height

The insistent fascination

Of its white walls enthralled our sight.

And moon and starlight on its slope

Showed but a dimmer heliotrope.

We watched it many a mellow night:

Once when a warrior comet came,

And flashed, in high heaven opposite,

A sheathless sword of pallid flame.

Drawn from out the infinite.

“To sweet St. Francis’ native town,

Alas! we made no pilgrimage;

Nor to St. Mary’s, lower down,

His Portiuncula hermitage.

We knew but by its star-like shine

The splendors of Assisi’s shrine,

In mystic triple stage on stage.

It only asked one summer’s day—

How strange it seems in you and me!—

That narrow vale of Umbria

Made severance like the sea.”

O gentle wife! I cannot tell

To wistful eyes of retrospect

What dolce far niente’s spell,

In that midsummer, caused neglect;

What imp, procrastination hight,

Seduced us when we meant no slight.

In life, all paradox and defect,

Easy is difficult—the friend

Next door to visit—duties small,

To be done any day, that end

In not being done at all.

“How can this trite philosophy

Console me in my great regret?”

Nay, love, look not so tearfully,

And we will find some comfort yet.

What figure, think you, in those streets

The gentle, loving youth repeats,

Singing his gay French canzonet?

Doth either temple’s sumptuous pride

Suit stone and crust for bed and board,

And bridegroom joyful in his bride—

The poverty of our Lord?

O brown serge holier than the cope!

Was mystery veiled in long-sleeved gown?

And awful was his girdle-rope?

Were skirts that swept his ankles brown?

Bore he, in hands and feet and side,

The five wounds of the Crucified?

Did high God send his seraph down,

On the lone mount, to imprint such sign?

His brethren wondered, overawed;

Yet not even this made more divine

That sweet-souled man of God!

O happy swallows! circling skim

And twitter o’er the gray church-towers.

He called you sisters; ye with him

Chirped sweetly when he sang the Hours.

And ye, his brothers innocent,

With whom he talked where’er he went,

Play, lamb and leveret, in the flowers!

Wise foolishness and melting ruth—

That move deep chords, O love! in you—

Born of child-instincts, or a truth

He and the angels knew!

“O Sun, my brother above all!

Stars, Sister Moon, in praise accord.

Chaste, humble, useful, precious, full,

O Sister Water, freely poured!

Robust and jocund, strong and bright,

O Brother Fire! illume the night.

Live tongues of beauty, praise the Lord!

O Brother Wind! thy wonders weave

In clouds and the blue sky above,

Wherefrom all creatures life receive,

And weave them all of love.

“Confess the Lord, O Mother Earth!

Through whom so beautiful thou art.

To herb, fruit, flower, he giveth birth

And color from Love’s eyes and heart.

Serve God!” he sang. His sermons good,

Dear to shy creatures of the wood,

Could even to bole and branch impart

Their glowing sense: a conscious soul

Kin to his own in all things moved.

His monument is grand—the whole

Creation that he loved.

O Life, that sought to imitate

The one pure type, its perfect Chief,

By its own purity separate

As is the dew-drop on a leaf,

Which yet doth from its luminous veil

A glory to the flower exhale!

Close sympathy with no touch of grief!

Let fair Assisi on its slope,

An unremote yet reachless star,

Lend to our hearts another trope,

So near and yet so far.

O Poet, who in faltering rhyme

First wove the Tuscan into song!

O poem and miracle sublime,

Thyself, in Dante sweet and strong!

To his fourth circle of Paradise,

To the King-splendor of the skies,

Dost thou, the elder seer, belong.

Thee “Sister Death” hath glorified;

And what an image we have won:

Through kindled mists of mountain-side,

Assisi in the sun!

SIX SUNNY MONTHS.
BY THE AUTHOR OF “THE HOUSE OF YORKE,” “GRAPES AND THORNS,” ETC.
CHAPTER XI.
A MORNING WITH ST. PETER.

As the day approached for their visit to the crypt of St. Peter, Mr. Vane absented himself very much from the house, and the last day was spent entirely away, from early in the morning till late in the evening. They understood that he was to make his First Communion with them, but asked no questions, leaving him entirely free, and he gave no explanation. The Signora and the two daughters made a Triduum for him in the mornings; and so deeply did they feel the event for him that they looked forward to their own Communion almost as if it were to be their first, and lived as though in retreat for two or three days.

“I feel,” Bianca said, “as if I had been having clandestine interviews with some one outside the house, and that now papa were going to invite him home, and make a feast in his honor. Dear papa! how very good he is; how much better than his daughters!”

She would have been quite shocked and alarmed had any one told her that she entertained such a sentiment, but there was, in fact, in her heart an undercurrent of pride in her father’s piety, and a feeling that the Lord would certainly be particularly pleased with him.

At length the day dawned, the sweet bells of Santa Maria Maggiore, the slipshod bells of Sant’ Antonino, all the bells in hearing, ringing their three, four, five, and one out of the white silence of the aurora.

The Signora smiled to hear, through the open doors, Isabel start awake at the sound, and exclaim in her clear voice: “The angel of the Lord declared unto Mary.”

“I really must not have such a preference for Bianca,” she said to herself, “especially now when Bianca has a lover. Isabel is very honest and earnest.”

The Alba turned to a rosy silver, the silver deepened to gold, the north and west were Tyrian purple, and the sun was on the eastern horizon, painting the long lines of the aqueducts, and the billows of the Campagna, and the towers, high roofs, and cupolas of the city with a fiery pencil. A flock of goats pattered by in the street, to be milked at the doors; hand-carts piled with fruit were dragged slowly in from some garden near the walls; three men walked slowly past, in single file, with large baskets on their heads piled with rich flowers. The perfume of them came up to the window as the Signora leaned out. A wine-cart came slowly down from the Esquiline piazza, laden high with small barrels and half and quarter barrels, brought in by night to the Roman shops from cool grottoes in the Castelli Romani, set here or there on the beautiful mountains that were now a velvety blue under the eastern sky. At the back of this cart was perched high the little white dog, with his nose on his paws, and his eyes half shut, but all ready to start up with a sharp bark if any one but looked hard at his precious load. In front, under the side awning, slept the driver. The horse dreamed along through the morning, and the little bunch of bells slung to the cart jingled softly as they went.

“It is certainly earth, but a most beautiful earth,” the Signora thought, sighing with content, as she went out to fasten the girls’ veils on for them.

“There is no need of putting on gloves,” she said, seeing Isabel drawing hers on. “Didn’t you know, child, that one should not wear gloves when going to Communion?”

“Live and learn,” said Isabel, and took her gloves off again. “I have had a doubt on the subject, but I never knew.”

“Another little item you may not know,” the Signora said. “The canonico being a bishop, you have to kiss his ring before receiving. He will himself touch it to your lips after he has taken the Host in his finger and thumb to give you. When I first came here, I was embarrassed by many of these customs, which everybody here takes for granted, you know.”

Nothing could be pleasanter than Mr. Vane’s manner that morning—serious and quiet, but less grave, even, than usual. Seeing Isabel’s eyes fixed anxiously on him while the Signora spoke, he smiled and said: “I am glad your education is not quite finished, my dear. I am still more ignorant, and you must all teach me. I wish, Signora, that you would be so good as to stay by me this morning, so that, if I should be in doubt, I may look at you. I think you would be more correct and prompt than the children here.”

“Certainly,” she said, “I will be near you.”

The porter had sprinkled and swept the stairs just before they went down, and the place was shaded, fresh, and cool. Carlin was whistling to his baby while his wife prepared breakfast—a whistling as soft and clear as the song of a bobolink. The other birds adopted him, and answered him back from the garden, a little surprised, it may be, at the length and smoothness of his carol. The air was so richly scented with orange-flowers that one might almost have thought worth while to bottle it, and there was a rustling sound, exquisitely cool and pervading, of falling water. In a shady corner near the door of the porter’s room was a tiny brazier with a handful of glowing coals in it, and over this Augusto was making his early cup of coffee. Out doors everything shone with a golden color—the light, the houses, the streets—and in that frame the sky was set like a gem, so blue that it could be compared to nothing, and nothing could approach it.

They did not look about as they drove slowly through the city, but, leaning back silent, had a mingled sense of Rome and heaven. It was impossible for any of them to imagine anything more perfect, or to ask for any addition to their happiness. Earth and heaven had united to bless them, and every gift of earth worth the taking was theirs. To have been sovereigns would have oppressed them; to have had millions at their disposal would have been a care and annoyance. They had enough, and their cup was running over.

The narrow streets were beginning to stir as they passed, and some were dim, and all were in shade. Not a ray of sunshine touched them, except in the piazzas, till they reached the bridge of Sant’ Angelo. Then all was light, for the sun shot straight on through the Borgo, and all the piazza of St. Peter’s was in a blaze. They were almost faint with the heat as they walked up the ascent; but in a few minutes they were inside the sacred door, where, before entering, summer and winter meet to give the kiss of peace on the threshold, and the one quenches her fiery arrows, and the other warms his frosty breath.

Not a person was in sight as they went in, but they heard, faintly and far away, the mingled voices of the choir coming and going. The circle of ever-burning lamps twinkled like a constellation before them, and invited their steps. Half way up they paused before the chapel of the Blessed Sacrament, which is an exception to the cheerful grandeur of St. Peter’s. For this dim chapel gives a sense of remoteness and mystery, and the inner chamber, from which the eyes can see no outlet, seems to lead to some edifice still more vast; as though St. Peter’s were life and day, but here was the way to death and night, yet a way not gloomy and dreadful, but only solemn and mysterious. The Baptistery is merely dark, and produces no such impression.

When they reached the bronze statue, the ladies kissed the foot and passed on, but Mr. Vane stood thoughtfully there for some time before following. And even then he did not pay the accustomed homage to the venerable image. His soul had saluted it, may be; but he was of a different sort from those who have the act of reverence always ready, whether the heart move or not; who will kiss the relic between the kisses of the shameless, and touch what is holy with lips that have just lied, and which are prompt to lie again. This man’s outward devotion was ever the blossom of a plant that grew in his heart, and filled it so that the act was an overflowing.

Marion was already waiting for them at the grand altar. They recognized each other silently, and seated themselves on the steps to wait, being early. The Signora placed herself beside Mr. Vane, and, noticing that he drew a deep breath, and looked about with a glance that took in their position there in the centre of that immense cross, she pointed upward where the dome, glorious with light and color, rested on the legend that had turned the face of the world: “Thou art Peter, and on this rock I will build my church. And I will give thee the keys of the kingdom of heaven.” The legend ran in a circle of gigantic letters rimmed with gold, and the circle and the dome were as the ring and mitre of the church let down from heaven, and hovering in air over the ashes of the first pontiff.

A Mass was being said at the altar directly before them, at the end of the south transept, but not a sound of it reached them. They saw indistinctly the priest, and the mosaic crucifixion of St. Peter over the altar. They heard the coro, now swelling loudly in a brave, manly chant as the whole chapter joined, now sinking in a cadence, now fine with a boy’s clear treble. The bronze canopy above them glittered in every gilded point, the twisted columns that supported it soaring like flame and smoke entwined. The wreath of lamps about the confession was as bright as the ever-burning flames within them, and the polished marble answered them back, blaze for blaze. Below—a frozen prayer—knelt the guardian statue, its face turned to the screen behind which rest the relics of St. Peter. Two or three persons, entering the church, looked small as mice down the nave, and intensified the sense of magnificent solitude about them. All this light and splendor seemed so independent of, so superior to, human presence that human beings appeared to be only permitted, not invited, to come. It was a temple for the invisible God.

“There is no outward difference,” the Signora said to Mr. Vane, “between Catholicity and Protestantism which strikes me more than our ways of going to church, and the reasons for going. Protestants go to hear a man talk, and the man goes to talk to them. The affair is a failure if either is missing; for the minister needs the people, and the people need him. On the contrary, one person alone in a Catholic church may accomplish a perfect act of worship. When the priest has offered up a Mass, though no one assist, the world is better for it; and when a worshipper has prayed all alone in the presence of the Blessed Sacrament, he has performed a supreme act of piety. There is all the difference between the dwelling-house of God and the house where people go to talk about God.”

“I always felt as if there were too much wind in Protestantism,” Mr. Vane said.

Presently a little company appeared coming out of the sacristy—two boys in white cotte, the canonico’s chaplain and another priest, also in cotte, and, lastly, monsignor the canonico himself, in a purple silk soutane of a color so bright that it was almost red. They passed across the basilica toward the pier of Veronica, and paused there at the altar-rail till the Signora and her friends joined them. A pleasant salutation was exchanged, and the Signora managed to whisper to the canonico that Mr. Vane was to make his First Communion that morning. The beautiful face of the prelate brightened with a pleased surprise, and he turned again and cordially offered his hand to the new convert, who, to the delight of the ladies, bent and kissed the ring on it.

Then the boys lighted their wax tapers, and the party went in behind the altar, down the narrow stair, and through the circling corridor, and found themselves in the heart of St. Peter’s.

This chapel is a tiny place in comparison to the church above, but capable of accommodating many more than the five who are permitted to visit it at a time. Two persons could kneel abreast at each side of the central passage, and four or five ranks, may be, might find room. The end next the screen, visible in the confession from above, is open, the altar being at the upper end, and the whole has not a ray of daylight. From this chapel one can look back and see through the screen Canova’s marble pontiff, and the ring of golden lamps on the railing of the confession, and, perhaps, some worshippers kneeling outside the sanctuary which one has had the privilege of entering. Directly overhead are the grand altar and the dome.

The Signora took a prie-dieu near the altar, motioning Mr. Vane to a place beside her; the sisters knelt behind them at either side the chapel; and Marion, quite apart, and behind the rest, leaned in a chair and hid his face in his hands. He had been surprised into the situation, and, though he had tried sincerely to do his best, was still a little alarmed by it. Shaken out of his usual artistic mood, which regarded first what appeared, and then peeped inside from without, he found himself suddenly whirled into the centre, where, either from darkness or from too much light—he knew not which—he could not see. It was one of those moments of fear in persons who communicate seldom but sincerely, which presently give place to the most perfect reassurance and peace.

The Mass was over. Monsignor laid aside his vestments, and knelt at a prie-dieu reserved for him; his chaplain placed a book on the desk before him, and withdrew, and there was silence.

The church could do no more for them. She had brought them to St. Peter’s tomb, and given them the Bread of angels.

It was impossible that the mind should not shake off the present and go back to the time when the dust in the shrine before them lived, and moved, and spoke, and when the invisible Lord in their breasts was the visible Lord in the flesh, teaching, persuading, and suffering. The Lord in their hearts said to the apostle in the shrine: “Wilt thou also go away?” And the apostle answered him: “Lord, to whom shall we go?” And again Peter said: “Lord, thou shalt never wash my feet.” And Jesus answered him: “If I wash thee not, thou hast no part with me.” The Lord in their hearts was he who stood in the palace of the high-priest, bound and smitten upon the cheek, and Peter, standing by, denied that he knew him. The pallid lamps shone on the face of the Master turned for one reproachful look, and the red light of the coals burned up, as if the very fire blushed, in the face of the cowardly follower. They saw the seaside, where the risen Lord stood and called, and Peter, no longer a coward, but on fire with love and joy, flung himself into the sea to go to him. And yet again, in this memory which had become a presence and a voice, the Lord spoke to Peter: “Lovest thou me?” And Peter answered him once, and again, and, grieving, yet again: “Thou knowest that I love thee.” And Jesus said to him: “Feed my lambs. Feed my sheep.”

O perfection of power and of obedience; for within this hour, which memory, unrolling again her shrunken scroll, showed to be eighteen centuries distant—within this hour both the sheep and the lambs had been fed!

“I feel as though I had a garden in my heart,” Marion said to the canonico as they went up into the church again.

The two were walking slowly and last, and in speaking Marion bent and kissed the prelate’s hand.

The hand held his a moment closely, and the canonico replied: “Where the Tree of Life is, there is always a garden.”

This conversation they had listened to between the Master and Peter followed them down the church, whose splendors seemed rather like virtues made visible than like any work of the hands of man. If they should ever be so lost and ungrateful as to leave this fold, to whom, indeed, should they go? And unless the Lord washed them from their sins, surely they could have no part with him. They still saw the lessening vision of the high-priest’s dim and solemn house as they passed down the church and out through the first portal; then the second fell behind them, and an Italian summer day caught them to its glowing breast.

“It seems to me,” the Signora said, “as if we had just been ordained, and were being sent out as missionaries. Of course you go home to breakfast with us, Marion,” she added.

“I was thinking of Fra Egidio this morning,” said Bianca softly, as they drove home through the hot sunshine. “He used to say, instead of 'I believe in God,’ 'I know God.’”

“That blessed Fra Egidio!” struck in Isabel, who had lately been reading about him. “He used to go into ecstasies, papa, whenever he heard the names of God or of heaven. And when he went into the street, sometimes people would call out, 'Fra Egidio, paradiso! paradiso!’ and instantly he would be rapt into an ecstasy, and perhaps be lifted up into the air. Why doesn’t some one go into ecstasies now at the thought of heaven?”

“Nobody prevents you, my dear,” her father said. “If you will be so lost to the world and so given to God that the mere hearing his name will lift you from the earth, so much the better.”

“You are quite right, papa,” she answered gently. “I had better look to myself.”

He smiled and laid his hand tenderly on hers.

“I was particularly pleased with the account of the interview between Fra Egidio and St. Louis,” the Signora said. “The king came incognito to visit the ecstatic, and went to the convent in Perugia where he was living. Fra Egidio, knowing supernaturally that he was there, and who he was, went out to meet him. They fell on their knees on the threshold, and embraced each other, and, after remaining for some time in that silent embrace, rose and separated, without having uttered a word. That was truly a heavenly meeting.”

Their attention was here attracted to a clergyman who walked slowly along the shady side of their street, accompanied by his chaplain. This prelate, the patriarch of Antioch, was of a venerable age, and wore a long beard. He alone, perhaps, of all the prelates in Rome, appeared in the street with the distinguishing marks of his rank—the chain and cross, the red-purple stockings, sash, and buttons, and the green tassel on his hat.

A little boy on the sidewalk caught sight of him, and instantly snatched his cap off and ran to kiss the patriarch’s hand. The action was perfectly natural and simple, and performed with a charming mixture of reverence and confidence.

“How pretty it is!” exclaimed Isabel. “And there is another.”

A little girl had left her mother’s side, and run also to kiss the patriarch’s hand as he passed. No idea seemed to have entered her curly head that she was approaching too nearly a grand personage, or that he would be annoyed or interrupted by her homage, any more than a crucifix or a picture of Maria Santissima would have been.

“The Roman clergy have the sweetest manners with the poor,” the Signora said; “and the highest dignitaries, when they are in public, are approached with a facility which I found, at first, astonishing. I recollect going to St. Agatha’s, the church of the Irish College, to the Forty Hours, shortly after I came here. It is in a populous neighborhood, as you know, and the streets swarm with children. A clergyman came into the church and knelt at a prie-dieu just in front of me. There were a dozen or so children wandering about, and presently they collected at this prie-dieu, and, sitting on the step or standing at the desk, almost leaning on the priest’s shoulder, they stared at the people and whispered to each other. I expected to see him send them away or go away himself; but he only put his hands over his face and remained immovable. I had almost a mind, for a minute, to go and speak to the children, but, fortunately, did not. After a while, nervous, impatient Yankee though I am, with a passion for an orderliness which strikes the eyes, I began to see the beauty and true piety of this gentle behavior, and to find something more edifying in that priest who suffered the little ones to come near him, and near the Lord, than I should have found if he had gone into an ecstasy before the Blessed Sacrament. It was the sweetest charity. Indeed, much of that which seems to us to be cowardice in the Romans is nothing but a spirit of gentleness fostered by religion. They are non-combatants. The church found them a fiery and warlike people, constantly committing deeds of violence, fond of conquest, and impatient of control, and she has subdued them to children. If they are too submissive to usurpation, that is better than the other extreme. The lion has become the lamb, and the lamb is ever the victim. And now here we are at home.”

Annunciata and Adriano had conspired to make the breakfast as festal as possible, and had succeeded perfectly. But for the light west wind that fluttered in at the still open windows, the air of the rooms would have been too fragrant; and but for the long morning fast and drive, the breakfast would have been too profuse. It was, in fact, both breakfast and dinner, it being nearly noon when they sat down; and they sat two hours talking before they separated. Just before they rose from the table Annunciata came in, bearing a large dish covered with green leaves, a smile of triumph on her face. She placed the dish in the centre of the table, and looked at her mistress.

“Brava!” exclaimed the Signora. “Now, children, do you recognize that leaf?” lifting one from the dish, and holding it up between a thumb and finger. “Do you know what tree grows a hand for a leaf? Do you see the shape?”

“'In the name of the prophet, figs!’” quoted Isabel.

“Yes, the first figs of the season, and perfect; just soft enough to flatten on the plate and against each other, yet firm; and, withal, sweeter than honey. You should see the woman who brings them to me—a rosy, russet creature, with eyes as black as sloes, and pounds of gold on her neck and hands. That gold she wears always. It is their way. She has four gold chains, one hanging below the other, and each bearing a medallion. Through these shines a large gold brooch. Her earrings are immense hoops, and she wears gold rings on every finger, piled up to the joints. She was once so ill that they thought best to give her Extreme Unction, and, when the priest came to administer the sacrament, he found her lying, pale and speechless, but with all her rings and lockets on. These people do not value stones, but they glory in pure, solid gold.”

“Might it not be their dowry?” Mr. Vane asked.

“Very likely; sometimes it certainly is. Sometimes the dowry is in pearls, and a contadina will have strings and strings of them. I am told, however, that the common people in Rome have a saying that pearls are for butchers’ wives. I don’t know why, and one has been pointed out to me as owning half a dozen strings of them. They are not a good investment, however, for they are easy to spoil and easy to steal. A very safe and sensible way for providing a girl’s dowry exists in one of the towns near Rome. All along the river-bank is level land divided into small lots. When a girl is born, the father buys one of these, if he is able, and plants it full of a sort of tree that grows rapidly, and is much used for certain kinds of wood-work. While the girl grows her dowry grows; and when she marries, the trees are cut down and sold. I have often wished that American fathers of families would make some provision for their children when they are born, setting aside a sum, if it should be ever so small, to increase with their years, and be a help in giving them a start in the world. It seems a sin that parents should bring a family of children into the world, all dependent on one life, and, if that life be cut off, be thrown out helpless and unprovided for. How often we see, by the death of a father whose labor or salary maintained his family in comfort, the whole family plunged in distress and left homeless! How would Bianca, here, like to have her dowry in pearls?”

“She has a mouth full of them,” said Marion hastily. He could not bear that his lady should be thought in want of a dowry, when she was a fortune in herself. “And those are not her only jewels.” He reached, and, taking her hand, gathered together the little pink finger-tips like a bunch of rosebuds. “She has ten rubies fit for a crown,” he said, and touched his lips to the clustered fingers, while the girl laughed and blushed.

Mr. Vane seemed to be struck with a sudden recollection. He put his hand to his forehead and considered, then rose from his chair. “Wait a minute,” he said, and went into his own room, where they heard him opening his trunk, and searching about in it. Presently he returned with a tiny morocco case. “It is the merest chance in the world that I did not leave this in America,” he said. “I did not dream of bringing it. Bianca’s mother left a pair of ear-rings for the girl who should marry first.”

He opened the case and took them out—two large, pear-shaped pearls, of exquisite lustre, hanging from a gold leaf, on which a small, pure diamond glistened like a speck of water.

“And you could have such a treasure with you, and never say anything about it!” the Signora exclaimed. “O the insensibility of men! And these girls never saw the pearls before!”

She fastened the jewels in the pretty ears they were destined for. “These are two gems you forgot in your enumeration, Marion,” she said. “And, by the way, how fitting it is that, when the ears are shells, there should be pearls hung in them!”

“I’m glad you think them so pretty,” Mr. Vane said with compunction. “I really never did think of them before. Perhaps it was very stupid of me.”

“On the contrary, it was very wise of you, papa,” Isabel said. “They are a great pleasure to us all now; but if we had known of them, I should now feel as if they had been taken away from me.”

“When you are engaged, you shall have a pair as pretty, if they are to be found,” her father said.

They drank Bianca’s health; and, the talk still running on gems, Marion told an incident of a ring which a friend of his had lost in the snow, in some part of Germany, as he stood looking down on the town from a hill outside. Several months afterward, going to the same spot, he saw the ring at the top of a little plant. The first sprout had come up inside it as it lay on the ground, and, growing, had lifted it, till it stood almost a foot high, glistening round the green stem.

“What a disappointed little plant it must have been when its gold crown was taken off!” the Signora said regretfully.

“It no doubt grew better without it,” Mr. Vane replied. “Besides, the ring did not belong to it.”

It was the tiniest little intimation of a correction, and the Signora was highly pleased. He saw the smile with which she received it, and was content. Nothing can express more kindness than a gentle reproof, and nothing can show more affection than to take pleasure in such a reproof.

When they had separated, the Signora went into the kitchen to give a private and special commendation to Annunciata for her well-doing that morning, and to glance at that part of her domain. She never omitted this word of praise, and the faithful servant counted herself well paid for any pains she could take when she had been assured that what she had done had given pleasure.

This Roman kitchen was as little as possible like the New England kitchen. Closets and pantries there were none; the single stone walls did not admit of them. Two large cases of covered shelves took their place. Instead of the trim range with its one fire-place, was a row of five little furnaces, over each of which a dish could be set. A sheet-iron screen extended out over these, like the hood of a chaise. All the side of the chimney, where it extended into the room, shone with bright copper and tin cooking vessels, hanging in rows. Underneath were two baskets, one with charcoal, another with carbonella—the charred little twigs from the baker’s furnaces, that can be kindled at a lamp. One of the furnaces still had a glow of coals within it, and near by was the feather fan that had been used to kindle and keep it bright. The brick floor was as clean as sprinkling and sweeping could make it. They never wash a floor in Rome, and only the fine marbles and mosaics ever get anything better than that sprinkling and sweeping. The one window looked across the court to the Agostinian convent attached to Sant’ Antonino, and to the little belfry with the two bells that never could be made to strike the right number of times, and into the garden of the frati, where rows of well-kept vegetables were drinking in the sun as if it were wine.

This kitchen was quite deserted, except for the cat, who was standing, with a very mild and innocent expression of countenance, close to the closed door of a cupboard where meat was kept. She glanced calmly at the Signora, and walked away slowly and with dignity.

“Where is Annunciata, Signor Abate?” inquired the Signora.

The cat turned and mewed with great politeness, but in an interrogative tone, as who should say, “I beg your pardon?”

And then a splashing and bubbling of water from without reminded the padrona that her handmaiden was washing that day—was “at the fountain,” as they express it.

“Why should I not go down for once and see how it seems there?” she thought. “After all, this girl is dependent on me, lives with me, serves me in everything, is at my call night and day, and I do not touch her life except at certain points—the table, the cleanliness and order of the house, and the errands she does for me outside. I don’t know much about her, after all.”

She opened a door that she had never passed in the years she had lived in that apartment, and descended a narrow stone stair that wound in a steep spiral, lighted at each turn by a small hole pierced in the outer wall. Down and down—it seemed interminable, but was, in reality, two stories and a half. The landing was in a dim store-room a little below the ground level, and used as a cellar. From this a passage and door led into a small court enclosed between an angle of the house and a high wall, like a room with the ceiling taken off. Here a spout of water flowed into a double fountain-basin, where the girl stood washing and beating linen on the stone border. As she worked, steadily, and too much absorbed to see her mistress standing near her, tears rolled down her face, and dropped one by one on the clothes in her hands.

The Signora looked a moment, astonished and shocked. Was this the girl who had come and gone from early morning cheerfully at her bidding, and who had smiled as she served the table within half an hour? She stood awhile looking at her, then quietly withdrew, and, going up-stairs again, rang a hand-bell from the window. Annunciata came up immediately, quite as usual, with no sign of tears in her face, except a slight flush of the eyelids, and made her usual inquiry: “Che vuole?”—What does she wish for?

“I have several things to say,” her mistress replied. “I came out first to thank you for having given us such a beautiful breakfast. Everything was well done. I forgot you were at the fountain.”

The smile came readily, and with it the ready word: “It pleased her?”—always the ceremonious third person.

“And now I want to ask you something,” the Signora went on kindly. “Sit down. If you do not like to tell me, you need not. But I should be very sorry if you had any trouble, especially anything in which I could help you, and did not let me know. You have been crying. Are you willing to tell me what is the matter?”

The girl looked as startled as if she had been caught in a crime, and began to stammer.

“If it is something you do not want to tell me, I will not say any more about it,” her mistress went on. “You have a right to your privacy, as I have to mine. But if there is anything I can do for you, tell me freely.”

There was a momentary struggle, then the tears started again, and all the story came out. Annunciata had received, three days before, news of the death of her only brother, who had died of fever in some little town a day’s journey from Rome, and was already buried when she learned first that he was sick.

The Signora listened with astonishment and compunction. For three days this girl had gone about with a bitter grief hidden in her heart, missing no duty, submitting, perhaps, to a little fault-finding now and then, and weeping only when she believed herself unobserved, and all the time, while she suffered, ministering to and witnessing the pleasures of others.

“My poor girl, why did you not tell me at first?” she asked gently.

“Oh! why should I?” was the reply. “You were all so happy and you could not bring the dead back.”

“I could have sympathized with you, and given you a few days’ rest,” the Signora said. “I would not have allowed you to work.”

“It was better for me to work,” the girl replied, wiping her eyes. “I should only have cried and worried the more, if I had been idle.”

There seemed nothing that could be done. That class of poor do not adorn the resting-places of their dead, or the Signora would have paid the cost; they do not wear mourning, or, again, she would have paid for it; and this girl had no family to visit and mourn with. In her brother she had lost all. The only service possible—and that she accepted gratefully—was to have Masses said for the dead. That settled, the Signora dismissed her to her work again, and shut herself into her chamber, but not to sleep.

“O the unconscious, pathetic heroism of the suffering poor!” she thought. “Where in the world have I a friend who would cover such a grief with smiles rather than disturb my pleasure? Where in the world does one see such patience under pain and hardship as is shown by the poor? They sigh, but they seldom cry out in rebellion. They accept the cross as their birthright, and both they and we grow to think that it does not hurt them as it would hurt us. How clearly it comes upon me now and then, why our Lord lived and sympathized with the poor, and why he said it would be so hard for the rich to enter heaven!”

She was looking so serious and unrefreshed when the family gathered again that they at once inquired the cause, and she told them.

“I feel as though I must have been lacking in some way,” she concluded, “or a servant who has been with me so long, and who has no nearer friend in the world than I am, would have come to me at once with her troubles. If the relations between servants and employers are what they should be, the servants should go to the master or mistress with all their joys and sorrows, just as children go to their parents. I have been thinking that there is one reason why, the world over, people are complaining of their servants. They have contented themselves with simply paying their wages and exacting their labor. There has been no sympathy. The association has been simply like that of fish and fowl, instead of that of the same creatures in different circumstances.”

“I have always thought that in America,” Mr. Vane said. “There is not a country in the world, probably, where families have been, as a rule, more disagreeable toward their servants, and servants so troublesome, in consequence, to their employers. But I believe it is very seldom that a good mistress or master does not make a good servant, so far as the will goes.”

Seeing her still look downcast and troubled, he added: “You should not reproach yourself. It is rather your kindness toward this girl which has won such a devotion from her. If you had lacked in kindness and sympathy toward her, she would have been far more likely to have shown her trouble, and made it an excuse for not attending to her work as usual.”

“Do you think so?” she asked, brightening; and thought in her own mind, “How very pleasant it is to be reassured when one is distressed about things!”

And then later, when they heard Annunciata in the kitchen, the sisters went out and spoke each a kind and pitying word to her, touching her hard hand softly with their delicate ones; and when she came in later to perform some service, Mr. Vane had also a word of sympathy. But, greatest comfort of all, the Signora and Bianca went up to the Basilica and arranged that a Mass should be said the next morning for the dead, and Annunciata was told that she should go with them to hear it.

That evening the servants were instructed to deny the family to every one but Marion, and, when the sun was low, they all went out on the loggia to see the night come in, and breathe the sweet freshness that still came with it. For it is only in dog-days that the Italian nights are too warm for comfort, and not always then. The great heat comes and goes with the sun.

As they went into the loggia, there was a rustling noise in the garden underneath, and out from the trees leaning against the wall flew clouds of sparrows, and dispersed themselves in every direction. It would appear that every twig must have held a bird.

“I am sorry we have disturbed their nap,” Mr. Vane remarked. “How disgusted they must be with our curious nocturnal habits!”

They did not wish to talk, but only to think and see, and speak a word as the mood took them. The miraculous shadow of St. Peter still hovered above their spirits. They sat in silence, receiving any impression that the scene might make.

Flocks of birds flew in from the seaward, all hastening to some nest or tree-home, their bodies clear and dark, their swift wings twinkling against the topaz sky. The evening star, at first softly visible, like a diamond against another gem, began to grow splendid, while the glowing west changed by imperceptible degrees to a silvery whiteness, and took on an exquisite hint of violet, as if it thought, rather than was, the color. The flowers disappeared in masses of dark green, the gray towers and roofs deepened to black, the pure air was delicious and beaded with coolness, like a summer drift sprinkled with snow. The Ave Maria began to sound here and there, echoed from one church to another. Now and then some bell, besides the Angelus, rang out with a festal clangor for five minutes, a musical chorus coming in from the southward.

“What a grand procession of saints walk for ever through the Roman days!” the Signora exclaimed. “It would be something dazzling to the mind, if one could live on a central height, and hear the bells announce the different festas as they come, singly or in groups, and know who and what each saint is. For example, this evening we hear from the Aventine the rejoicing announcement that to-morrow is the festa of St. Alexis in his church, and from another church is called out the name of St. Leo IV., and from another St. Marcellina, the sister of St. Ambrose, and twelve martyrs will be celebrated in another church. If we should go to-morrow to either of those, we should find them adorned, sprinkled with green out into the very street, High Mass or Vespers going on, and the relics exposed on the altars. To-morrow night other bells will ring in other saints and martyrs. The night after, from a church in Monte Citorio will come the call, Ecco St. Vincent of Paul! and the secular missions and the Sisters of Charity will be doing their best in his honor, and there will be cardinals, and pontifical vespers, and a panegyric. Four or five churches will celebrate their special saints the next day, and the next will be St. Praxides, on the Esquiline here; and the day after we shall be invited to pay our respects to St. Mary Magdalen. And then on to St. James the Great, which will be a great day; and the day after comes St. Anna, the mother of the Blessed Virgin; and, a little later, St. Ignatius marches by. What it would be to set the world aside, sit aloft on some tower there, listen to the announcements rung out from belfry after belfry, meditate, and look with the eyes of faith on what comes! What faces of young maidens, delicate spouses of Christ, bent like clusters of living flowers to listen to the voices that praise them, turned again heavenward to ask for blessings on their clients! What queenly women incline their crowned heads, when the Sacrifice goes up in their name, to see who of those who offer it is worthy and sincere! What glorious men, strong and shining, gaze down into the battle-field where their triumph was won, to read in the upturned faces of the combatants how the fight goes, and who needs their aid! I sometimes think that the saints look only when they are called by name, but that the Blessed Mother looks always. It is the mother who goes after the child who forgets, and watches over it while it sleeps.”

The flocks of sparrows that had fled at their approach, weary of waiting for them to go away, after peeping and reconnoitring the situation, began to come back and flutter in under the foliage again. For a few minutes the trees stirred all through with them, as if with a breeze; then the little heads were tucked under the tired wings, and they all went to sleep, and, perhaps, dreamed.

The family smiled and hushed themselves, not to disturb their rest. Each heart was softly touched by the nearness of so many tiny sleepers. Peace seemed to float silently out from under the thronged branches and laden twigs of those motionless trees, in which no passer-by would have detected a sign of life.

“I think,” the Signora said softly after a while, “that when the priest comes next Holy Saturday to bless my house, I would like to have him bless these trees too, that no net or trap may be thrown over them by night, and no rifle be fired into them by day. The trees and their tenants belong to my household.”

“Your house is blessed every year?” Mr. Vane asked.

“Yes. On Holy Saturday the priest goes round through every parish, a little boy with him bearing holy water, and blesses all the houses, if the people desire it. The custom is, too, to have ready on a table a dish of boiled eggs, an ornamented loaf of cake, and a plate of sausages. These are blessed, to be eaten Easter Sunday. I am not sure, but I fancy that the custom is a remnant of times when the Lenten fast was, perhaps, more strictly and universally observed than now. Now, whether from a deterioration of health or of faith, very few persons consider themselves strong enough to observe the regulations perfectly. Modern civilization seems to be very weakening in every way.”

“I am inclined to think that good comes, or will come, out of all these changes and seeming failures,” Mr. Vane observed. “If the races have become weaker physically, their passions have also become weaker; and it may be that, in order to tame them, it was necessary to reduce their physical strength. We do so sometimes with wild animals. Perhaps when we shall have learned better how to live, and, after running the circle of follies, grown soberer and wiser, the increasing vitality will go more in the intellectual and spiritual ways than it did before. I am hopeful of the human race, from the very fact that it is so uneasy about itself. The audacious boldness of some nations seems to me to spring from desperation rather than confidence. There is no confidence anywhere. Fear rules the world. Everywhere strong, or even desperate, remedies are proposed, and philanthropic doctors abound.

“Malgré les tyrans,

Tout réussira,”

sing the communists; and I believe that things will come out right in spite of every difficulty, and be more secure because of the difficulties past. When we shall have looked about in vain in every other direction, we shall at last learn to look upward for the solution. But excuse me for talking so long in this beautiful silence. Your Easter eggs were not meant to hatch such a sermon, Signora.“

They rose, presently, to go into the house, and, as they loitered slowly along the passages, Mr. Vane remarked to the Signora: “I observe that the natural direction of your eyes is upward.”

“Is it?” she asked. “Come to think of it, I believe you are right. It is always cramping for me to look down. I recollect that, when I was a child, if I dropped my eyes on being a little embarrassed, it was almost an impossibility for me to raise them again.”

Going in past the kitchen, they found Adriano in chase of a cockroach that had dared to show itself there, and they stopped to learn the result, feeling that it interested them. It was not successful, and the man rose from his knees very much vexed.

“These bagarozzi don’t know what Ascension day is nowadays, or they would hide themselves,” he said.

Mr. Vane asked what connection there was between bagarozzi and Ascension day, and the servant-man, albeit a little ashamed of having committed himself to tell a story, explained:

“When I was young, it was a custom among the Roman boys, on the vigil of the Ascension, to go down into our cellars, or those of our neighbors, and catch as many bagarozzi as we could. When evening came, we fixed to the back of each one a bit of wax taper, melting the end to make it stick. Half an hour or so after Ave Maria we marshalled our bugs, lighted the tapers on their backs, and sent them off in a procession. While they went we sang a song we had. It was a pretty sight to see the little tapers scampering off through the dark.”

“Why! I should think it would have scorched them!” Bianca exclaimed with surprise.

The man laughed at her simplicity. “Who knows?” he said, with a shrug. “They never came back to tell us.”

Isabel inquired what the song was to which this novel procession marched.

The man laughed again and repeated the doggerel:

“'Corri, corri, bagarone;

Che dimane è l’Ascensione;

L’Ascension delle pagnotte:

Corri, corri, bagarozzi.’”

Which might be rendered: “Run, run, my noble roach; for to-morrow is Ascension day—Ascension day of the little loaves. Run, roach, run.”

“What demons of cruelty children can be!” remarked Isabel as the family went on.

Adriano laughed as he looked after them. “How queer these forestieri are!” he said. “They want to see everything and know the name of everything. The signorine here ask me the name of every tree and flower in the garden, and every bird and bug that moves. How should I know? My niece, Giovannina, says there’s an English-woman going about getting the poor old women to tell her fables, and ghost-stories, and all sorts of nonsense; and they say that she prints it in a book. They must be in great need of books to read. Then the padrona will stand and look at the moon as if she never saw nor heard of it before, and expected it to drop down into the garden and break into golden scudi. I saw her one day this spring, on Monte Cavallo, stand half an hour and stare at the sky, just because it was red where the sun went down. The sky is always red when the sun sets in clouds. Two or three signori thought she was stopping to be noticed, and they walked about her, and one of them leaned on the railing close to her, staring at her all the time, and by and by spoke to her. I went up behind her, but she didn’t know I was there. She hadn’t seen any one till she heard the man say good-evening to her. You should have seen the way she looked at him. Then she caught sight of me. 'Adriano,’ she said, 'I’ll give you a hundred lire to fling that fellow over the terrace head first.’ I told her that it would cost me more than a hundred lire to do it. She put out her lips—I suppose she thought I was a coward—and muttered a word in English. Then she said to me, as she turned her back on the man, loud enough for him to hear: 'How dare such rascals come up when the sun shines!’ But she wouldn’t let me walk beside her, but made me follow her all the way home. And she was so mad that, when I started to say something as we reached the door, she stopped me. 'When I want you to speak, I shall ask you a question,’ she said.”

“The Signora is very kind,” Annunciata said.

“I didn’t say she wasn’t,” the man replied dogmatically. “But it doesn’t become ladies to go into the street alone, nor to stop to look at anything, nor to glance about them.”

The girl did not reply. She had been trained in the same opinions, and did not know how to combat them. But sometimes it seemed to her that the streets and the public places were for women as well as for men to see, and that a woman should not be a prisoner because she had not a carriage or a servant to attend her. Moreover, she sympathized, in her simple way, with many of the Signora’s tastes. To her the song of the birds they fed with crumbs from the windows was a sort of thanks, and she regarded them as little Christians; and now and then, when she looked at the sky, something stirred in her for which she had not words—a pleasure and a pain, and a sense of being cramped into a place too small for her. She could not express it all, and did not quite understand it. But there was just enough consciousness to make Adriano’s pronunciamiento rankle a little. The inner ferment lasted while she polished the knives and her companion blacked carefully a pair of boots; then she burst forth with an expression of opinion which astonished even herself, for it sprang into speech before she had well seen its meaning—an involuntary assertion of nature. “I believe that women should settle their own business, and men settle theirs,” she said. “I haven’t seen the man yet that knows enough to teach the Signora how she ought to behave nor what she ought to do; and many’s the man she could teach. Men are poor creatures. Women can’t do anything with them without lying to ’em. That’s what gives them such a great opinion of themselves, because most women flatter them when they want to get anything out of them.”

“Ma, che!—well, to be sure!” exclaimed Adriano. It wasn’t worth arguing about. He merely laughed.

Meantime, gathered in the sala, the family made plans for the coming days while they waited for supper. Bianca, seated at the piano, was trying to recall a fragment of melody she had heard a soprano of the papal choir sing at a festa not long before. “The cadence was so sweet,” she said. “It was common—a slow falling from five and sharp four to four natural—but the singer put in two grace-notes that I never heard there before. He touched the four natural lightly, then sharped it, then touched the third and slid to the fourth. It was exquisite, and very gracefully done. His voice was pure and true, and the intervals quite distinct.”

“I asked his name,” Isabel said, “and was disgusted to hear a very common one, which I have forgotten. A beautiful singer ought to have a beautiful, birdy-sounding name.”

“He can make his own name sound 'birdy,’ if you give him time,” Mr. Vane said. “Take Longfellow as an example. There couldn’t be a more absurd name. Yet the poetry and fame of the man have flowed around it so that to pronounce the name, Longfellow, now is as though you should say hexameter.”

And then what were they to do, and where were they to go to-morrow, and the day after, and the day after? They ran over their life like a picture-book which was so full of beauties they knew not which to look at first. All felt that they were laying up sunny memories for the years to come—memories to be talked over by winter evening fires in their country across the sea; memories to amuse and instruct young and old, and to enrich their own minds. And not only were they furnishing for themselves and their friends this immense picture-gallery and library of interesting facts and experiences, but they were expanding and vivifying their faith. They were making the personal acquaintance, as it were, of the saints, and seeing as live human beings those of whom they had read in stories so dry as to make them seem rather skeletons than men and women. To enter the chamber where a saint had prayed, had slept, had eaten, had yielded up his last breath; to stand in some spot and think: “Here he stood, on these very stones, and saw faces of heaven lean over him, and heard mouths of heaven speak to him; or here, when such temptations came as we weakly yield to or weakly resist, he fought with prayer, and lash, and fasting”; to look at a hedge of rose-bushes, and be told: “Here, when he was tempted, a man, weak as other men, flung himself headlong among the thorns”—this was to waken faith and courage, and make their religion, not an affair of holidays and spectacles, and communions of once a year, but of every day, and of private hours as well as of public.

“Half our Roman holiday is gone,” Mr. Vane said, “and for at least four weeks of the other half the heat will allow us to do little or nothing. I recommend you girls to treasure all your little pleasures, and keep an exact account of them. The more fully you write everything out, the better. These diaries of yours will probably be the most interesting books you could have after a few years.”

“I am trying to forget all about America,” Isabel said, “to fancy that I have always lived here, and always shall live here, and to steep myself as much as possible in Italian life, so that, when I go back, I may see my own country as others see it, but more wisely. It seems to me that a country could be best judged so by one who knows it well, yet has been so long withdrawn from it, and so familiar with other modes of life, as to see its outlines and features clearly.“

“You are right,” Marion said.

“I never knew how beautiful, how more than beautiful, American nature is till I had seen the famous scenes of Europe. One-half the superiority is association, and half the other half is because attention has been called to them by voices to which people listened. Our very climate is richer. Here nobody knows how beautiful the skies can be. They like sunshine, and rainy weather is for them always brutto tempo. The grandeur of a storm, the exquisite beauty of showery summer weather and of falling and fallen snow, they know nothing about. They endure the rainy season for the sake of the crops, scolding and shivering all the time. To watch with pleasure a direct, pelting, powerful rain would never enter their minds; and if they see you gazing at the most glorious clouds imaginable, it would be to them nothing but curioso. We do not need to go abroad for natural beauty.”

It was getting late and time to say good-night. A silence fell on them, and a sense of waiting. Then Mr. Vane said: “We have made a Novena together for the communion of this morning. May we not once more say our prayers together in thanksgiving?”

No one replied in words; but the Signora brought a prayer-book and arranged the lamp beside Mr. Vane. He obeyed her mute request, and for the first time, as head of the family, led the family devotions. Then they took a silent leave of each other.

NATALIE NARISCHKIN.[^[8]]

The name of Narischkin is in Russia like the name of Bourbon in France, Plantagenet or Stuart in Great Britain. The mother of Peter the Great was a Narischkin, and her baptismal name was Natalie. The family have always esteemed themselves too noble to accept even the highest titles, regarding their patronymic as a designation more honorable than that of prince. Madame Craven has just added to the list of her charming and extremely popular works a new one, which is a companion to the Sister’s Story, by writing the biography of a lady of the Narischkin family who was a Catholic and a Sister of Charity. Natalie was a friend of Alexandrine and Olga de la Ferronays. The narrative of her early life retraces the ground, familiar to so many, over which we have delightfully wandered in company with the fascinating group of elect souls, whose passage over the drear desert of our age has been like the waving of angels’ wings in a troubled atmosphere.

It seems scarcely correct to call Natalie Narischkin a convert. Her parents belonged to the Russian Church, and of course she was taught to regard herself as a member of the same. They resided, however, always in Italy, and Natalie was accustomed, in her childhood and youth, to associate freely with Catholic children and young people, and to accompany them to the churches and convents where they were wont to resort. Russian children receive infant communion, beginning with the day of their baptism, several times a year until they attain a proper age for confession, when there is a careful preparation and a solemn ceremony for the first adult communion, as with us. They are confirmed immediately after baptism. We are not told anything about Natalie’s receiving either infant or adult communion, but it is to be presumed that she was made to follow the usual practice, since there are Greek churches in Venice and other Italian cities. Her early associations were much more numerous, strong, and tender with the church of Italy and France than with the estranged church of her own nation. There was no difference in faith between herself and her Italian and French companions to make her sensible that the religion in which she was bred was different from the one in whose sacred rites she was continually taking part, at whose altars and shrines she frequently and devoutly worshipped. Even the peculiar ceremonies and forms of the Sclavonic and Greek rites were less familiar to her than those of the Latin rite. The only barrier between herself and her Catholic companions which could make Natalie sensibly feel a separation between them was her exclusion from participating in the sacraments administered by Catholic priests. This separation between priests and people professing the same faith, offering the same Sacrifice, administering and receiving the same sacraments, could only puzzle and surprise the mind of a child; but it requires a more mature understanding and complete knowledge to appreciate the obligation of renouncing all communion with a schismatical sect, however similar it may be to the true church. While Natalie was a child some of the little boys and girls with whom she played, particularly one little boy who became afterwards a martyr in China, used to assail her with controversy. Her older friends were more judicious, and waited patiently until her ripening intelligence and expanding spiritual life should prepare her for a more complete work of grace and a more perfect understanding of Catholic doctrine. In the instance of Madame Swetchine we see how much study and thought are necessary to produce in the mind of one who has grown up to maturity under the influences of the Russian Church a firm intellectual conviction that organic unity under the supremacy of the Roman See is essential to the being of the Catholic Church, and not merely the condition of its well-being and perfection. In Madame Elizabeth Gallitzin we discern how, in another way, national prejudice, and traditional hostility to what is regarded as anti-Russian, caused in her bosom a violent struggle against reason and conscience, even though the Catholic religion was that of her own mother. The case was wholly different with Natalie Narischkin. She did not think about the question of controversy at all, and was free from the national prejudices of a Russian. Her mother took no pains to instil them into her mind, or to place any obstacle in the way of the Catholic influences around her. She grew up, therefore, a Catholic, with only an external barrier between her inward sentiments and their full outward profession. The interior cravings of her spiritual life were the chief and real motive prompting her to pass over this barrier and find in the true church that which the broken, withered branch could not give. The requisite theological instruction in the grounds of the sentence of excision by which the Russian hierarchy is cut off from Catholic communion was a subsequent matter, and not at all difficult to one who was, like Natalie, intelligent, candid, and full of the spirit of the purest Catholic piety. There was really nothing in the way except the authority of her mother, whose chief motive of opposition was the fear of the emperor’s displeasure. When this obstacle was removed, Natalie easily and without an effort leaped over what was left of the external barrier.

We have anticipated, however, what belongs to a later period of her history. And going back to the time of her childhood, we will let Madame Craven herself describe the situation in which she was placed while she was growing up into womanhood. It will be noticed that Madame Craven speaks in the plural number, indicating that Natalie is not the only young Russian to whom her remarks apply. This will be understood when we explain that her sister Catharine sympathized with her in all her religious feelings, though she delayed, on account of her dread to encounter the opposition of her family, until a much later period her own formal abjuration.

“The entire childhood of these young girls had been passed at Naples, and they had been there environed by impressions which nothing in their Greek faith, no matter how lively it might have been, could counteract. The adoration of Jesus Christ, the veneration of the Holy Virgin and the saints, faith in the power of absolution and the real presence in the Blessed Sacrament, were the grand and fundamental doctrines which they had imbibed with their mother’s milk. Brought up at a distance from their own country, they might almost have believed themselves to be in the centre of their own religion, living as they were within the bounds of that great church which possesses all the gifts claimed by their own, with the added power of distributing and communicating them to all, without distinction of place, language, nation, or race. It is difficult to comprehend how any Russian whose soul is imbued with piety, on returning to his own country after having been brought up abroad, can find himself at ease in the bosom of Greek orthodoxy. In truth, it appears to us that the limits of a national church must seem very suffocating to any one who has felt, even for an instant, the pulsation of that universal life in the heart of the Catholic Church which is unconfined by mountains, rivers, or seas, which is contained within no barriers of any kind whatever, and bears the name of no particular nation, because it is the mother of all nations collectively. Therefore no one ever has been or ever will be able to fasten any denomination of this sort upon the only church who dares affirm that she alone possesses the truth in all its completeness. At the first view one would say that every church ought to make this claim under the penalty of being deprived of any reason for its existence. It is nevertheless true that only one loudly proclaims it; and those who hate as well as those who love the Catholic Church alike declare that she is a church in this respect singular among all others. Thus has she preserved through all ages a designation expressive of the idea realized in herself, and will preserve the same for all coming time! A multitude of her children have separated themselves from her, yet none of them have succeeded in despoiling her of the glorious title which suffices to make her recognized everywhere and by all. As for other churches or sects, when it is not the name of some man or nation which they substitute for her name, it is some kind of term or epithet which, even when it aims at giving a semblance of antiquity, betrays novelty in the very fact that it is necessary to employ it in order to be understood; and this is true in our own day just as much as it was in the time of St. Augustine. The overwhelming force of good sense and all the laws of human language determine that words express what they designate! At this day, as well as at that earlier period, neither friends nor enemies will ever give this grand name of CATHOLICS to any except those to whom it really belongs, and the same good sense proclaims as an indubitable fact which is that church whose children these are.

“Natalie had remained a long time without paying any attention to this controversy. She belonged all the while to the Catholic Church by all her pious habitudes, by all her childlike affections, finally and chiefly by the bond of the true sacraments which the Greek Church has had the infinite privilege of preserving, and which form a tie between ourselves and the Greeks whose value cannot be too highly estimated—a tie so powerful that even in one case where it is only imagined to have a real existence (i.e., with those Anglicans who persuade themselves that a chain wanting a multitude of links has not been broken) it has served in our days more than ever before to awaken in their hearts a sentiment inclining them to a nearer sympathy with our own. Belief in the truth of the words of Jesus Christ and in his real presence on the altar, the adoration and love of our Lord, the search after those who have possessed in the highest degree this faith and love, have opened the way by which a great number of souls have come to prostrate themselves before the tabernacles of the Catholic Church who had been previously outside of her visible fold, and had belonged to her only by virtue of their good faith and love of truth.

“With how much greater reason must one who belonged to the Greek Church have felt herself closely united to those whose faith was professed and whose practices were approved in respect to such a great number of points by her own church, which has even ventured to adopt the counsels of perfection and to speak of the 'spiritual life’ and of 'Christian perfection,’ after the manner of Catholics!

“But it is just here that she betrays her weakness; for when it is a practical question of undertaking and nourishing this spiritual life, where can she go to seek the living words, the sermons, the books, the apostolic men whom she requires? Where and from what source can one draw the vital force of this true and daily life, of this living life, if I may hazard the expression, always similar to itself, yet unceasingly renovated like the seasons of the year? Where can this vivifying influence be found, except in that same Catholic Church which, although it makes the mind bend under the necessary and salutary yoke of authority, never permits uniformity to engender tediousness, and possesses in its completeness that deposit a part of which the Greek Church suffered to escape on the day when it broke the bond of unity? Since then, although apparently rich, she has remained empty-handed; and while the Basils, the Athanasiuses, the Gregories, the Chrysostoms, and the numerous other holy and immortal doctors have had immortal successors in the Occident, the church of the Orient, once queen of eloquence and science, has become mute; and her children know not to-day whether she can speak or even write, since it is not given to them to hear her any more break silence; and, if they would warm up their piety by holy reading, and give their minds the sustenance they require, they are forced to have recourse to the Catholic Church, since it is there alone they can find their necessary aliment. Truly, we cannot help thinking that if the barrier which separates Greeks from Catholics were not upheld by hatred, it must fall down in an instant. This hatred is something which has no argument whatever in its justification, and which accepts, in behalf of the church which it covers as a shield of defence, the very conditions of death, immobility and silence, in lieu of a living existence.

“However this may be, and whatever more might be said on this vast and interesting subject, it cannot in any case be disputed that the divergences existing between us and the great Greek Church have nothing in common with those which separate us from Protestantism. Protestantism has tampered with and altered all our articles of faith, demolished the Christian mysteries most sacred to belief and dear to affection. It has retained neither the intercession of the saints, the worship of the Blessed Virgin, the sacraments of penance and the Holy Eucharist, nor the veneration of holy images. In fine, apart from the belief in the merits of our Saviour, of which every manifestation is severely restrained, there is nothing in common between Protestants and ourselves.[^[9]] On the contrary, we may say, in respect to the Greeks, that for the simple faithful the difference between them and ourselves is invisible, because they have retained so many things which assimilate their religion to ours, as affecting the mind, the heart, and even the senses. Therefore, for many among them, the barrier does not become sensible until they find themselves disposed to pass over it in order to satisfy the inward need which they experience of participating in the riches of that other church, which seems so like their own, yet differs from it in possessing really what the other offers in a vain semblance.

“What, then, must be the sentiments of a sincere, fervent, simple, and upright soul, already bathed in the light which radiates from the great mysteries of the faith, and touched by the infinite love of Jesus Christ revealed in them, when it discovers the nature of the obstacles which lie in her path?

“She finds all the articles of her faith more solemnly affirmed; all the practices which her piety demands more numerous and accessible; confession, absolution, communion—all is there; and must she refrain from satisfying her thirst for them?

“Is it credible that a soul thus thirsty for truth, faith, and love should be much disposed to recoil from the difficulty of accepting one word more in the confession of faith,[^[10]] or of recognizing the head of the universal church as the head of the church in the East as well as of that in the West? Again, is it credible that she will shrink back from the political obstacle, the greatest and most formidable of all—the only one, in fact, which she will find pain in overcoming and need courage to surmount?

“Such were the thoughts which importuned the mind of Natalie when she left Brussels, at the end of February, 1843, in order to return with her sisters to Paris, having resolved to ask the consent of her mother to her becoming a Catholic, and fully expecting that this permission would not be withheld.“

Natalie’s father died when she was fifteen years old. Evidently he had not felt any hostility to the Catholic Church, for he was a great admirer of the Jesuits. Madame Narischkin was not prejudiced, as is shown by the fact that she never at any time was averse to the perpetual intercourse kept up by her family, and especially by Natalie, with the most cultivated and devoted Catholics of Europe, such as the La Ferronays family, and never hindered her daughters from attending all kinds of services in Catholic churches. She undoubtedly looked on the Greek and Catholic churches as essentially identical with each other, and therefore could not see any reason for passing from the communion of the one to that of the other. She supposed that her daughter’s reasons were rather sentimental than conscientious. She naturally felt unwilling to have her take a step which would prevent her from ever again receiving communion at the same altar with the other members of the family. And she was, moreover, decidedly opposed to any act which would expose the family to the emperor’s displeasure. It is not to be wondered at, then, that she positively refused permission to Natalie to be received into the Catholic Church. Natalie was at this time twenty-three years of age, perfectly well educated, and fully instructed in the grounds of the distinctive, exclusive claim which is made by the Roman Church upon the obedience and submission of all baptized Christians. She was competent to decide for herself, and in possession of a complete right to act according to her conscience. It was thought proper, therefore, by the priest who was her spiritual director, and by her friends of the La Ferronays family, that she should be privately received into the church at Paris. An accident frustrated their plan, and Natalie was obliged to leave Paris with her mother without having accomplished her intention. The nuncio and other priests of high position at Paris, when they were informed about the matter, disapproved of the course which M. Aladel had advised, and reproved severely the ladies who had been concerned in the unsuccessful attempt to put it in execution.

Natalie accompanied her mother and sisters to Stuttgart, and a few months afterward to Venice. At her mother’s desire she had several conferences with a Greek priest, which served only to strengthen her in her well-formed and solid convictions. Nevertheless, she delayed her formal reception into the Catholic Church, waiting for a more favorable opportunity to accomplish this great desire of her heart. This opportunity came very soon, but in a way which was unexpected and, to her affectionate heart, most painful. During the summer of 1844 her mother was suddenly taken ill and died. The marriage of her two sisters, Mary and Elizabeth—both of whom had been some time before betrothed, the first to M. de Valois, the second to the Baron de Petz—was delayed for a year on account of this sad event, and the whole family was invited by M. Narischkin’s elder brother Alexis to return to Moscow and reside during the year of mourning in his house. Under these circumstances, Natalie resolved to act for herself, and she was accordingly received into the Catholic Church on the 15th of August, although none of her family were made acquainted with the fact. She accompanied her brother and sisters to Moscow, where they met with the most affectionate reception from their uncle and their other relatives. Nothing occurred to make any disclosure on her part necessary, until the time came for all the members of the family to make their Easter communion. In Russia this religious act, and all the preparations for it, are performed with so much publicity that it was impossible for Natalie to escape from it without observation. All the members of the family received the communion together at the same Mass, with the single exception of Natalie, who was nevertheless, as usual, present with the others, and observed the sad and serious look with which her uncle regarded her, as she remained in her place while all the rest of his family approached the altar to receive the sacrament. She now felt that the time had come when concealment was no longer possible, and naturally feared that a severe trial awaited her. It turned out, however, quite differently from what she had expected.

After their return from Mass her uncle sent for her, and in a most kind and paternal manner remonstrated with her on her omission of so grave and sacred a duty as the fulfilment of the precept of Paschal communion, which he attributed to indifference and tepidity, demanding of her, in a most affectionate manner, the reason which had induced her to abstain from communion. He added, at the same time, that he would much rather see her a Roman Catholic than indifferent to the obligations of religion. Natalie had listened to him with downcast eyes, in silence and trepidation. At these last words—prompted, perhaps, by some secret suspicion that her residence abroad had actually been the occasion of a change in her religion, and spoken with evident emotion and sadness—she opened her heart, and gave her venerable uncle a full and unreserved account of her conversion and of all the motives which led her to leave the communion of the Greek Church. When she looked up timidly, at the close of her recital to await her uncle’s answer, she saw his eyes filled with tears and fixed upon her with an expression of tenderness which banished all fear from her heart, and left upon it an indelible impression of love and gratitude. He opened his arms to embrace her affectionately, and assured her of his protection and unalterable kindness. Her maternal uncle, Count Strogonoff, a man whose religious character was both ardent and severe, and who was a thorough Russian of the old type in all his principles and sentiments, when he was informed of the truth, acted towards her in precisely the same manner, and even took pains to distinguish her from her sisters by special marks of affection. All her nearest relatives were informed of what had occurred, but the strictest secrecy was enjoined in respect to all others, for reasons which are obvious without any explanation. The only great trial which Natalie had to encounter, now that she was relieved of the pain and anxiety of keeping her secret from her nearest relatives, was the privation of all opportunity of going to Catholic churches and receiving the sacraments. Under the circumstances this was a privation she was compelled to endure patiently, and during the year she passed at Moscow she was only able to make one short visit, in company with some young friends, to the French chapel, on Holy Thursday, which was three days after the memorable interview with her uncle.

At the expiration of the year of mourning the young Narischkins returned to Italy for the nuptials of Mary and Elizabeth, and Natalie’s uncle arranged for her permanent residence with the latter, in order that she might be free to practise her religion without any embarrassment to herself or her family. She accordingly bade a final farewell to Russia, and with her temporary sojourn in her native country the great trial of her life was also terminated. We can easily imagine with what joy she again revisited Italy, which had been the home of her childhood; and on the occasion of this return Madame Craven’s genius has inspired her to write one of her happiest and most beautiful passages, which we cannot refrain from translating, although without any hope of preserving the delicate aroma of the original.

“We do not believe there is a person in the world who has once lived in Italy who does not cherish in his inmost soul the desire of returning there once more, or feel, when he again looks upon its beautiful sky, that wherever his native land may be, he has really come back to his own true country. For its beauty belongs to us as much as to those whose eyes behold it from the day when they are first opened to the light in infancy. It is no more their peculiar possession than it is our own; for to both alike it is only an irradiation from that supreme and essential beauty which is our common heritage and assured patrimony. This is doubtless the reason why we can never see the faintest reflection of this splendor of the eternal beauty without experiencing a sensation which causes the heart to dilate with joy and at the same time to repose in the tranquil security of possession. It seems to us that attentive reflection on what passes within us will show that, whatever degree of admiration any object of this world may awaken in our minds, even if it approaches to ecstasy, it is very rarely the case that we feel a positive surprise. Even if one who had never seen the glorious light and splendor of a happy clime were suddenly transported from the icy regions of the polar circle to the charming shores of the Bay of Naples, there is a latent image in the depths of the human heart, the original of which external things are the copy, whose presence makes one feel, even at the first glance on the sublime spectacle of the outward world, that all belongs to him and exists within his soul.

“This reflection suggests another. We shall doubtless experience something similar to this when we escape from this sphere of shadows and images and emerge into the region of eternal reality. Certainly our hearts will then be opened to receive those unknown enjoyments 'which eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive.’ Nevertheless, I think it is allowable to suppose that, as we shall see the poor human form clothed in Jesus Christ with all the glory of the divinity, so we shall also find the reality of all those shadows which in this lower world charm our eyes and fascinate our hearts. Happy will it then be for those who have not suffered themselves to be captivated by these shadows, when they are able to exclaim in a transport of ineffable happiness: 'Behold at last those objects too beautiful and too transitory to be loved on the earth by our souls, because they must either suffer the loss of these or be lost themselves! Here they are—real, substantial, enduring, transfigured, unfading! We have found all those things which we desired and sought for, and amid all these possessions is our eternal abode!’”

Natalie found a very pleasant home with her brother-in-law, the Baron de Petz, during the next three years. It does not appear from the narrative whether he was a Catholic or a Greek in religion. He was certainly a most kind and affectionate brother, and her sisters were always loving and considerate, so that no alienation ever separated the hearts of her near relatives from her own so long as they lived. We shall see presently how noble and tender was the conduct of her brother Alexander. And we anticipate the regular order of events in order to mention in this connection another near relative, Prince Demidoff, whose affection for Natalie was extraordinary, and who acted with singular and admirable generosity not only toward herself, after she had become a Sister of Charity, but also to other members of the same congregation. While he was residing in Italy he established a spacious hospital at his own expense, which he confided to the care of these religious. At Paris he authorized Sister Natalie to draw on him without limit, at her own discretion, for charitable purposes. It is extremely delightful to witness and record actions of this kind, so honorable to human nature, and showing what a high degree of intellectual and moral refinement, as well as how much of a truly Christian and Catholic spirit, is to be found among a certain class of the ancient Russian nobility. And what a contrast do they present to the ignoble persecutions, the mean and petty defamations, to which so many even of those who attempt to assume the guise of Catholics have descended in respect to converts in England and the United States. We do not forget, however, that there are many instances among ourselves of a similar conduct to that of the Narischkins, as there are doubtless others of an opposite kind in Russian families under similar circumstances.

Natalie Narischkin, in the midst of the splendors, gayeties, and most refined enjoyments of the world, during the period of her peaceful, happy youth, ere the severe trials of life had cast their shadow upon her spirit, had been pious, reserved, pearl-like in her purity of character, always aspiring after Christian perfection. After she had begun to participate in all the spiritual advantages thrown open to her by her Catholic profession, her distaste for the world and attraction for the spiritual life increased rapidly, and an inclination toward the religious state gradually matured into a certain and settled vocation. Her friends made some opposition for a time, though not so much as is frequently encountered in the bosom of pious Catholic families. Her brother Alexander examined carefully her reasons and motives, and, being convinced that she was acting with prudence and deliberation, gave his free consent and the promise of his assistance in carrying out her intention, accompanied by the singular request that she would leave the choice of an order to his decision. She had made no choice herself, and when her brother selected the Congregation of the Daughters of Charity of St. Vincent de Paul, she was quite satisfied. In fact, she had a predilection for the Convent of the Rue de Bac in Paris, which had been one of her places of favorite resort in former years. Her brother discussed the whole matter with M. Aladel, a Lazarist priest of Paris, and Natalie conferred not only with him but with several other experienced directors, who concurred in approving her vocation as a Sister of Charity. Here, accordingly, she entered, in her twenty-eighth year, and here she worked and suffered, as one saint among a thousand others, in an institute where heroism is as common as the ordinary virtues are elsewhere, and sanctity is the universal rule. During her religious life, which had twenty-six years of duration, she was first the secretary of the superior-general, and afterwards the superior of a small community in the Faubourg St. Germain. She died in 1874.

The narrative of Natalie’s religious life, enriched as it is with copious extracts from her letters and numerous personal anecdotes, is interesting and edifying as it is presented in the pages of Madame Craven’s biography. No doubt an English translation will soon place it within the reach of all our readers; and as it is precisely just one of those histories which is spoiled by condensation, we will not attempt to give it in an abridged form. Leaving aside, therefore, all further personal details, we shall confine our attention to that one aspect of our subject which has the most general interest and importance—viz., the position and attitude of the members of the national church of Russia in reference to the Catholic Church. As an illustration of this topic we have presented the history of the conversion of a Russian lady of high birth and education—one specimen of a number of equally choice souls whom the Russian Church has produced but has not been able to retain, and who are, we trust, the precursors of all the people of their nation in returning to the bosom of Catholic unity. Although Natalie Narischkin had lived so very little in her own country, she was nevertheless an ardent and patriotic Russian in her sentiments, and of course, as a well-instructed and devout Catholic, had very much at heart the religious welfare of her own nation. Among all the illustrious Russian converts, Count Schouvaloff, who became a Barnabite monk, was the most zealous in promoting the great work of the reconciliation of the Russian Church to the Holy See. Madame Craven tells us how enthusiastic Natalie was in her interest in the cause which this good man consecrated by the oblation of his own life as a sacrifice for its success—a sacrifice which he offered in obedience to the counsel of Pius IX., and which was accepted by God.

“When Father Schouvaloff—who, like herself, was a Russian, a convert, and devoted to the religious life—had given a definite form to this desire, and had founded an association of prayers in aid of this object which all Catholics were invited to join, there was not a single person in the world who responded more fervently to this appeal than Sister Natalie. The desire of propagating the truth, natural in the case of all who have embraced it, is particularly strong in those who have come from the Greek Church. To see the fatal barrier which separates the Eastern from the Western Church fall down, and to hear henceforth these two communions designated only by one common name: The Church!—no one else can comprehend the ardor of this desire in the hearts of those Russians who are animated both by the love of the truth and the love of their country.

“While we are on this topic we cannot help remarking how surprising are the tentative advances toward union between the Greek Church and Protestantism which we have recently witnessed. Such an alliance the clear mind of Natalie, even before her conversion, rejected with repugnance as impossible and absurd. Does not, in fact, the most simple reflection suffice to demonstrate that by uniting herself to the Catholic Church the Greek Church would preserve the traditions of her venerable antiquity together with the august dogmas which she holds, and would, at the same time, in ceasing to be local and becoming universal, recover the power of expansion and evangelization which she has lost by her schismatical isolation? In this case she might be compared to a princess of high lineage regaining, by a return to the bosom of the family to which she belonged, the royal rank from which she had fallen. But, in truth, to make a union with Protestantism would be for her the worst of misalliances, for she would then resemble a princess marrying a parvenu and with the utmost levity renouncing all the rights of her high birth and illustrious descent.”

Some of our readers may find it difficult to understand the anomalous position in which the Russian Church stands, so completely different from that of any of our Western sects, and requiring only the one act necessary for its corporate reunion to the Catholic body for its rectification, and yet so completely severed from the true church in its actual state that it is not a branch, a limb, or any kind of part or member of the same, but only a sect, completely outside of the universal church. Some Catholics may suppose the Russian Church in a worse condition than it is in reality. They may not understand that its priesthood and sacraments are any better than those of the English or Scandinavian churches, which have an outward form of episcopal constitution. Or, if better informed on this head, they may ascribe to it heresy, and regard some of its differences of rite and discipline as vitiating essentially the Catholic order. On the other hand, these misapprehensions being set aside, and the likeness of the Russian Church to the Catholic Church clearly understood, they might find it difficult to perceive that essential difference which, as Madame Craven remarks with truth, is to most of the Russian laity invisible. Still more will a Protestant having a tincture of Catholic opinions and sentiments fail to see why a member of the Russian Church should be convinced of the imperative obligation of abjuring the Greek schism and passing over to the communion of the Roman Church.

The question of heresy is easily settled by the way of authority. We have only to inquire, therefore, whether the Holy See has ever condemned the adherents of the schism begun by Photius and renewed by Michael Cerularius, of heresy as well as schism, and whether the standard authors in theology consider them as heretics in view of their ecclesiastical position and in virtue of general principles, although no formal judgment has been pronounced by the Holy See. It is certain that no such formal sentence has ever been pronounced by the Holy See. The Nestorian and Monophysite sects of the East have been formally condemned as heretical. But the soi-disant Orthodox Church likewise condemns these and all other heretical sects condemned by the Roman Church before the time of the schism. At the Council of Florence the Greeks were not judged to have professed any heresy, the Council of Trent was specially careful to abstain from any such condemnation, and the Council of the Vatican equally refrained from it. The same is true of all the official pronouncements of the popes. In the exercise of practical discipline, when it is a question of reconciling Greeks, whether they are in holy orders or laymen, they are treated as schismatics, but not as heretics. Theologians also, in treating of the doctrine of the several national churches in communion with the schismatical patriarchate of Constantinople, which they hold in common as their profession of faith, regard it as orthodox, conformed to the doctrine of the Catholic Church, and consequently free from any mixture of heresy. The only doctrines in regard to which any one could suppose the Greek Church to be heretical are the procession of the Holy Spirit from the Son, and the supreme, infallible authority of the Pope. The Greek Church has never, by any solemn, synodical act, denied the procession of the Holy Spirit from the Son. The omission of the Filio-que from the Creed is not in itself equivalent to such a denial, and the Roman Church has never required the Orientals to insert it as a condition of communion. Neither has the Greek Church ever by any solemn act denied the supremacy and infallibility of the Pope. The liturgical books, and specifically those of the Russian Church, contain abundant testimonies to the Catholic doctrine on this head. The heretical doctrines of individuals, whether prelates, priests, or laymen, are therefore their own personal heresies, and not the doctrine of the public formularies of faith, which remain just what they were at the time of the separation. The only conciliar decrees of a dogmatic character which have been enacted since that time by a synod which could be regarded as representing the so-called Orthodox Church are those of the Synod of Bethlehem, in which the principal heresies of Protestantism are condemned. There is only one essential vice, therefore, in the constitution of the Russo-Greek Church which needs to be healed, and that is its state of rebellion against the See of Peter. The one act of abjuring the schism implies and involves in it the recognition of all the decrees of the Holy See and of œcumenical councils during the period which has elapsed since the rebellion of Photius, by virtue of the doctrine of the infallibility of the Catholic Church which the Greek Church professes.

Any Catholic can understand from this explanation how completely different is the position of the people of Russia who belong to their national church from that of the Protestants of Western Europe and the United States. They have the Catholic faith explicitly taught to them, and believed as firmly as it is by ourselves in all those things which relate to the great mysteries of religion and its practical duties and devotions. They hold implicitly, so long as they are in good faith, all that the Catholic Church believes and teaches, although they are ignorant of the full and complete doctrine of the centre of unity and chief source of authority in the church. They have bishops and priests whose ordination is valid, the sacrifice of the Mass, the seven sacraments, the fasts, feasts, ceremonies, and outward forms of worship which they had before the schism. In fact, as Mrs. Craven remarks, the difference between their church and the Catholic is invisible to the eyes of the majority, and, if they were to-day to be restored to their ancient union with the universal church, there would be no perceptible change in their customs. There are differences in discipline and ritual between the Latin and the various Oriental rites, but it is a fixed maxim of the Roman Church not to require the Eastern Christians to adopt the discipline and ritual of the Western church in matters which are not essential, when they are received into her communion.

These things being as they are, it becomes naturally somewhat difficult to those who have not carefully studied the question to understand why it is a strict obligation, and necessary to salvation, for a member of the Greek Church who discovers that it is in a state of schism to abjure its communion. We can see, in the case of Anglicans believing in nearly all Catholic doctrine so far as even to acknowledge the primacy of the pope and desire a corporate reunion with the Catholic Church, that, so long as they believe in the validity of their own orders and other sacraments, it is very hard for them to realize that they are not in the communion of the true church. They generally find their ground of security give way under their feet by their loss of confidence in the validity of their ordinations. But it is not easy to convince them that, apart from this essential defect in their church, and apart even from the question of its heretical doctrine, the mere fact of schism makes an ecclesiastical society, no matter how much it resembles a church in outward appearance, as really a mere sect as amputation makes the most perfect and beautiful hand a mere piece of dead matter. A mere collection of bishops, priests, and baptized persons, professing the true faith, administering and receiving the true sacraments, is not a portion of the Catholic Church, if the organic, constitutive principle of lawful mission and jurisdiction is wanting, which gives pastoral authority to the persons who possess the episcopal and sacerdotal character, and thus makes the collection of people under their rule a lawful society, under lawful pastors, and under the supreme rule of the Chief Pastor, who is the Vicar of Christ. It is not enough, therefore, for a person to profess the faith and receive the sacraments in order to keep fully the law of Christ. It is necessary to profess the faith in the external communion of the lawful pastors, and to receive from them, or priests whom they have authorized to minister within their jurisdiction, the sacraments. Bishops and priests who exercise their functions in a manner contrary to the law sin by doing so, and those who communicate in their unlawful acts also sin, and thus both parties profane the sacraments and incur the censures of the church. Nevertheless, if they act in invincible ignorance and good faith, they are excused from sin and escape the censure. And, in case of necessity, the church even dispenses from her ordinary laws. Any priest is authorized to administer sacraments in any place, to any person not manifestly unworthy, in case of necessity. So, also, one may receive the sacraments in a similar case from any priest, if there is nothing in the act which implies a direct or tacit participation in heresy, schism, or manifest profanation of sacred things.

The Russian clergy and people, we must suppose, are generally in good faith, and therefore innocent of any sin in respect to the schism of the national church. There is, therefore, no reason why they should not administer and receive the sacraments worthily, so as to receive their full spiritual benefit, and thus sustain and increase the living communion with the soul of the church and with Christ which was begun in them by baptism. The external irregularity of their ecclesiastical position cannot injure them spiritually when there is no sin in the inward disposition or intention. Moreover, it is morally and physically impossible for the Russian clergy and people, generally, to alter their position. They are, therefore, really placed in a necessity of administering and receiving the sacraments without any further and more direct authority from the Holy See than that which is virtually conceded to them on account of the necessities of their position. Since the church always exercises her power, even in inflicting censures and punishments, for edification and not for destruction, we may suppose that she tolerates the irregular and disorderly state into which they have been brought by the fault of their chief rulers, so long as it is out of their power to escape from it, and are not even aware that the irregularity exists.

It is plain, however, that every one who knows that the Russian hierarchy is destitute of ordinary and legitimate authority, and has the opportunity of resorting to the ministry of lawful Catholic pastors, is bound, under pain of incurring mortal sin and excommunication, to comply with this obligation. The excuse of ignorance and good faith is no more available after the law is made known. The reason of necessity ceases as soon as recourse is open to the authority which has a claim on obedience. The censures pronounced on the authors and wilful adherents of schism take effect as soon as one knowingly and wilfully participates in and sustains or countenances rebellion against the supreme authority of the Catholic Church.

The position of the Russian Church is utterly self-contradictory and untenable. By a special mercy of divine Providence it has been kept from coming to a general and clear consciousness of the fundamental heresy, which lies latent in the Byzantine pretence of equality to the Roman Church, from which the schism took its rise. The immobility which has characterized it, and to which the privation of all authority independent of the state has greatly contributed, has kept it from committing itself to any formal heresy. It has broken its connection, but it has not run off the track or fallen through a bridge. We cannot suppose that it will long remain stationary on the great road along which the march of events, the progress of history, is proceeding. It seems to be awaiting the propitious moment when, reunited to the source of spiritual power, it shall again move on in the line of true progress. When this event takes place, we may safely predict that the name of Natalie Narischkin will be honored in Russia together with that of Alexander Newski, the special patron of the imperial family; and that the empire will be filled with convents of the Daughters of Charity, the countrywomen and imitators of her who, more illustrious by her virtue than by her descent, was appropriately named “The Pearl of the Order.”

UP THE NILE.
III.

We had a letter of introduction to the Governor of Assouan from a person we had never seen. It came about in this way: Ali Murad, our consul at Thebes, sent by Ahmud a letter to his friend, the governor of Edfoo, asking him to give us a letter to his excellency at Assouan. This letter, worded in the usual extravagant style of the Orient, stated that the dahabeeáh Sitta Mariam contained a party of distinguished travellers who were in high favor at Cairo, and should everywhere be received with the greatest kindness and attention. His excellency was a fine-looking negro, well dressed in European style, patent-leather boots, fancy cane. I looked at first for eye-glasses, but on second thought concluded that this was too much to expect from him. He came on board to visit us, accompanied by his secretaries and servants, very pompous and haughty in his bearing towards the crew, polite—nay, almost obsequious—to us. Head sheik of the cataracts is on board; a deal of talking by every one at the same time; no one listening; a lull; governor lights a fresh cigar; secretaries, servants, and crew roll cigarettes; Reis Mohammed appears with the certificate of tonnage. There is no fear of obliteration or erasure in this; no danger of wearing out or the characters fading by lapse of time. It might have belonged to the pleasure barge of antiquity-hidden Menes or one of the corn-boats of the Hyksos. It was a bar of solid iron three inches wide, four long, and half an inch in thickness. Deeply-cut figures showed the boat to be of 380 ardebs burden. An agreement was finally entered into: Ahmud was to pay the sheik nine pounds and ten shillings to take the boat up and down the cataracts, exclusive of backsheesh. Out of this the governor received two pounds and ten shillings as his commission. This making arrangements for ascending the cataracts is the most serious drawback to the pleasure of a Nile voyage. True, the dragoman undertakes this, but the howadjii are present and witnesses of the altercations, the loud talking, and the great noise and confusion attendant upon it. We being such distinguished travellers on paper, and the governor being impressed with that fact, our contract was entered into with less confusion than is usually incident to this arrangement. Four sheiks or chiefs of the cataract control the proceedings. This office is hereditary, and formerly they were despotic in the exercise of their power. Twenty English or American sailors could take a boat up the cataract in one-third the time it took nearly two hundred natives to perform that office for us. But no dragoman would dare incur the enmity of these powerful sheiks by attempting the ascent without their permission. Their power is somewhat curtailed now by orders from the viceroy, so that instead of, as heretofore, extorting as much as possible from the frightened dragoman, their prices are regulated by a fixed tariff—so much for every hundred ardebs.

We are now fairly started on the ascent; it is early in the morning, and a light breeze is blowing from the north. The head sheik is on board. What an appropriate name he has! Surely his father was a prophet and foresaw the future life of his son—Mohammed Nogood! Not the slightest particle of good did he do. He squatted on a mat, smoked his pipe, and took no heed of what passed around him. Old Nogood, as we called him, was with us for three days, and during that time he never opened his mouth unless to grumble, and never raised his hand except to remove the pipe from his mouth, being too lazy even to light it; a sailor performed that onerous duty for him.

We sailed through narrow, tortuous channels against a rapid stream to the island of Sheyál at the foot of the first bab or gate. The first cataract, as it is termed, is a series of five short rapids on the eastern shore, where the ascent is made, and one long and one short one on the western shore. These rapids are called gates. We stopped at the foot of the first. Three finely-built Nubians, in puris naturalibus, save turbans on their heads, came sailing down the turbulent and surging waters astride of logs. Borne on with great velocity, they seize hold of our boat as they reach it, in a moment are on deck, their heads bare, the turbans girded around their loins. “Backsheesh, howadjii!” They deserve it for this feat. It made the howadjii shudder to see them in these raging waters. An impromptu row now springs up between our pilot and old Nogood. The boat is aground, and more help is needed to push it off. Here is the dialogue, as translated by Ahmud:

Pilot (old man with gray whiskers, costume soiled and tattered coffee-bag): “O Mohammed Nogood! send some of your people to move the boat.”

Old Nogood: “O pilot, you jack-ass! why do you not attend to the helm and mind your business?”

Intense excitement on board, during which the pilot swears by Allah and the Prophet that he will not stay on the boat after such an insult, and goes off in high dudgeon. The howadjii, having locked up everything portable below stairs, are seated on the quarter-deck enjoying the scene in a mild manner, and waiting to see what will come next. The prospects of being kept here for an indefinite time are delightful. The head sheik is angry and the pilot has disappeared. But the silver lining of the dark cloud soon shines out. The second sheik takes command, and Nogood’s son comes aboard as pilot—very unlike his father, a hard worker and a quiet sort of man. We are ready to start now, but where are the men to pull us up? None can be seen. The river is here filled with broken and disjointed rocks—small islets. A great fall was here once, no doubt; hence the rapids now. The sheik throws two handfuls of sand in the air. Immediately from all sides, like the warriors of Roderick Dhu, rise the Shellallee. From behind every rock come forth a score or more. Three long ropes are made fast to the boat. A hundred men take hold of two; the third is turned two or three times around a rock, the end being held by a dozen men. This rope is gradually tightened as the boat moves up, to hold it in case the others should break. By the united help of the wind and this struggling mass of naked humanity we move slowly up the first gate, not ten yards long. In the same manner we pass the second and third gates. Our friends the log-riders are useful to us now. Plunging into the boiling, seething waters, that rush with such force it seems impossible for man to struggle against them, they make ropes fast to this rock; now they detach them, and, taking the end between their teeth, swim to another and make fast again. Picture to yourself such a scene, if you can. I cannot describe it satisfactorily to myself. Hear, if you can, nearly two hundred men all shouting at the same time, giving orders, suggesting means, no one listening, no one obeying, each acting for himself—Old Nogood alone seated quietly on the deck smoking his pipe; our boat possessed by four score of these black Shellallee, half-naked, running to and fro, shouting and yelling, but doing nothing to help us. Pandemonium itself could scarce furnish such a scene of confusion. Babel was a tower of silence compared with this discord. After passing the third gate we sailed into a quiet haven and moored there for the night. It was only three P.M. But they are five-hour men here, commencing work at ten and stopping at three. We were kept waiting all the next day, as two other boats were ahead of us, and they took them up first. On the third morning we left our moorings and sailed under a fresh breeze about one hundred yards up the stream to the fourth gate. The fourth and fifth are in reality but one continuous rapid; but as a stoppage is made when half-way up to readjust the ropes, the natives divide it into two gates. The water rushes here with great rapidity—more so than in the other gates, as these are narrower. A stout rope was made fast to the cross-beams of the deck on the starboard bow, and the other end carried around a rock some distance off. Owing to some mistake there was no rope on the port side. The men were pulling on a rope carried directly ahead, when it suddenly parted; the boat swung around to starboard and struck a rock with great force, knocking off several planks six inches thick and seven feet long. They were picked up by the felluka, which floated around promiscuously, manned by five small boys. These planks were carved in scroll-work, and painted in bright colors. Reis Mohammed had carefully bound straw around them before starting, so that they might not even be scratched. He clenched his teeth and swore like a trooper; the only words intelligible to us were “Allah,” “Merkeb,” “Mohammed.” Reis Mohammed Hassan, Nogood’s successor, was standing on the awning piled up on the front of the quarter-deck. Every one else began to shout, gesticulate, and run around to no purpose; but he, shouting while he undressed, threw off his gown and turban, and, with his drawers on, jumped overboard, swam to a rock on the port side, and made fast a rope. A Nubian, attired in a girdle, now waded out into the rapid as far as he was able, and a rope was thrown him from the rock against which the boat rested. After three attempts he caught it and made it fast some distance ahead. A fourth rope was carried ashore and seized hold of by sixty men. We were then pulled into a narrow pass, through which the water dashed like a mill-race, and so narrow that the boat grazed the rocks on either side. For a moment we remained stationary; the next the strong wind and the efforts of the men overcame the force of the current, and we moved slowly on. Shortly after we reached the head of the rapids, the ropes were withdrawn, the Nubians left us, and we sailed gallantly up to Philæ the beautiful.

We are now in Nubia, among a different race of people. We have passed the cataract. Hear the concise account given by the father of travellers concerning this ascent: “I went as far as Elephantine,” he says, “and beyond that obtained information from hearsay. As one ascends the river above the city of Elephantine the country is steep; here, therefore, it is necessary to attach a rope on both sides of a boat as one does with an ox in a plough, and so proceed; but if the rope should happen to break, the boat is carried away by the force of the stream.” This land of Cosh is very different in appearance from the one we have just left. The hills are mostly of granite and sandstone, and they approach nearer the river. In some parts the mere sloping bank, not more than ten feet, can be cultivated in a perfectly straight line; on its top the golden sands meet the growing crops. The river is filled with sunken rocks. Had we struck here, it might have been serious, unlike running on the sand-banks in the lower country. Reis Dab, our new pilot, knew the river well and kept a sharp lookout; so on we sailed day after day without stopping. There are no printed newspapers along the Nile, but the natives have a cheap, primitive method of journalism. They need no expensive press, no reporters to search far and wide for news. As soon as another boat appears in sight all is excitement on board. When we come within hailing distance the journals are exchanged as follows: Far away over the waters comes a voice from the approaching boat: “How are you all? Who are you? All well?”

“We are dahabeeáh Sitta Mariam, Father H—— and party on board. Who are you?”

“How is Mohammed? Fatima has a sore foot. Ali has gone up the river on a corn-boat.” And thus they go on telling all the news. “How many boats up the river? What is going on further down?” The shouting is kept up until the boat passes out of hearing. When we reached Syria, in April, our dragoman there, who had never been in Egypt, knew all about our movements on the Nile. They were communicated from one to another simply by word of mouth, and finally reached his ears.

It is a bright, beautiful moonlight evening. The glittering constellations are reflected deep down in the calm waters beneath us, so distinctly that they seem to have fallen there. Not a ripple disturbs the surface of the water, scarce a breath the stillness of the air. It is a gala night. Ahmud has distributed candles and hasheesh to the crew. They have illuminated the deck and are playing, singing, and dancing. Reis Ahmud, with a sober face, beats the drum, his whole soul seemingly concerned in his occupation. Abiad has the tamborine, a pretty one, inlaid with mother-of-pearl. He has been smoking hasheesh—his favorite pastime. His eyes are closed, his head sways backwards and forwards as he sings; he seems to pour out his very life’s spirit in the song. The rest of the crew group around, squatted on the deck, joining in the chorus. Reis Mohammed sits apart; he is fishing. Ahmud, Ali, Ibrahim, and the Nubian pilot look on. Now they become excited; the hasheesh is working on them. Louder, still louder the singing. Abiad surely will not live long; he must be in Paradise now. His soul is going out piece by piece from his lips. The funny little old cook jumps up, puts a wooden spoon in his belt for a pistol, some sugar-cane stalks for swords and daggers. He is a Bedouin. More uproarious the shouting, intermingled with catcalls. He dances the war-dance of the nomadic sons of the desert. The howadjii have come out now; they are interested in this strange, picturesque scene. The excitement is at its height. A lighted candle is placed upon a small stick and put in the river; the current carries it down still burning. There is not wind enough to blow out the flame, and as it floats onward it looks like some will-o’-the-wisp or fairy spirit of the waters reposing serenely on their bosom. The second stage of the hasheesh now comes on; one by one they quiet down. Soon Abiad falls asleep; some of the others follow; a strange stillness succeeds this hilarious uproar. To-morrow will come the reaction, and for a few days they will do but little work.

We have had great trouble to keep our birds. We have now preserved some seventy specimens, from the small black chat to the large crane. The rats will carry them off. So now we suspend them from the centre of the ceiling. The same rat never carries away two birds. I cannot identify each particular rat, and yet I am morally certain of the truth of the above proposition. The skin, when taken off the bird, is covered on the inside with a heavy coating of arsenical soap containing a large amount of arsenic, enough to cut short the career of at least one rat. So if they did carry off our birds, we had the satisfaction of knowing that the birds carried them off in turn. We have been very anxious to kill a crocodile; they are very scarce below the first cataract, but as soon as we passed Philæ we promulgated the following general offer: To the first man who points out a crocodile to any of the howadjii we will give a half-sovereign. If the pilot, or any one in his stead, brings us within reasonable shooting distance, we will present him with one pound; if we kill and secure the crocodile, we will make presents all around. This offer kept them on the alert. Every eye was strained to see the first crocodile—and it takes a practised eye to discern one; for to the uninitiated they appear to be logs of wood lying on the sand. Early on the morning of January 15 the pilot came to us with eyes aglow and pointed out a timsah (crocodile). We were tied up on the west bank, and the reptile was lying on a sand-bank near the eastern shore. There was considerable difference of opinion among the crew, many of them insisting that it was not a timsah. “But,” asks the pilot, “what is it, then? There are no rocks on the sand-banks; it can scarcely be a log, for these are rarely met with in this part of the river.” A council of war was held, and a plan of attack was determined on. Mr. S—— and I, with Ali, the pilot, and four sailors, crossed the river to the sand-bank about half a mile below the spot where slept the timsah in blissful unconsciousness of the fate awaiting him. Bent almost to the ground, we crawled cautiously along. When we had proceeded about a quarter of a mile we found, to our disgust, that the bank upon which we were was separated from the bank on which lay the timsah by twenty yards of water of some depth. The pilot now asked us to fire, but the distance was too great, and we began to be suspicious. The timsah did not move; it was almost too quiet to be real. Mr. S—— and I placed ourselves in the bow of the boat, covered the object with our double-barrelled guns, and ordered the sailors to pull directly towards it. For a few moments the excitement was intense. At the first movement of the timsah four bullets would have shot forth on their death-errand. Nearer and nearer we came. A moment more, and Abiad jumps from the boat, and with a loud shout rushes up the bank and catches hold of the supposed timsah. “Come here, O Reis Dab!” cried he, “and skin your timsah. Stop, I will do it for you.” And he holds up to our astonished eyes a sheepskin. How crestfallen was the pilot, and how the others joked him! It was a chicken-coop covered with a sheepskin, containing three putrid chickens, which had fallen from some dahabeeáh, and, carried by the current on the bank, became embedded there, and was left high and dry when the waters receded.

We have a number of pets on board: a live turtle, a soft-shelled fellow, in color like the mud of its own Nile; a hawk who does not reciprocate our friendship, and snaps at us when we go near him; six chameleons—what strange creatures these are! We have had some twenty of them at different times. As far as we could observe, they ate nothing, and yet throve well as long as we were in their own latitudes. As we returned towards the north they died one after the other. The chameleon is formed somewhat like a lizard, about eight inches in length. Their feet look like a mittened hand—that is to say, a large toe corresponds to the thumb, and the rest of the foot, being solid, appears like the hand enclosed in a mitten. They have very large heads compared with their bodies, and eyes like a frog. They change their color, and, under my own observation, made the changes from light green to yellow, black, brown, blue, and dark green. We would tease them sometimes, and, when irritated, yellow spots would appear over their bodies, and they would try to bite us as we placed our fingers in their large mouths. Their favorite pastime was to climb to the top of a palm branch fastened in the deck; here the first one would remain. The second would hang from the tail of the first, and the third support himself from the second in the same manner. In this position they would remain for hours. If another one wanted to reach the top of the branch, he would crawl deliberately up the backs of the others, who regarded this conversion of themselves into public highways with perfect indifference. Sometimes one of them would roam away and be lost for a day or two, and then be accidentally found in the centre of a basket of tomatoes or on the summit of the main-yard.

On January 17 I strolled into a small village. The houses consisted of four walls of sun-dried clay with a small opening for a doorway; some few had palm branches stretched from wall to wall—apologies for roofs. As I walked on I met a group of young girls; one was reclining on the ground, while the others were dressing her hair. This operation is a very tedious one, and is not repeated oftener than once a month. The hair, which falls to the shoulders, is twisted into numerous braids, the ends of which are fastened with small balls of mud; and to complete the toilet oil is poured over the head. The hair being black and coarse, and the oil giving it a glossy appearance, it presents the effect of braided black tape. Although many of these girls had beautiful eyes and handsome features, yet the howadjii never cared to approach too near them; for the oil runs down in little streams from the crown of their heads to their feet, and their faces appear as if polished with the best French varnish. Our young Nubian cook left us here. This is his home, and he will remain here until we return. He is only twenty years of age, and has not seen his wife for three years. So he takes out of the hold some bracelets, a dozen or two made of buffalo horn, all for his wife, and she will wear them all at the same time, half on each arm. How her eyes will brighten when she sees those bright tin pots and those robes, green, yellow, blue! Surely Suleymán must love his dark-eyed, oily-faced wife. From Assouan to Wady Sabooa, about one hundred miles, no Arabic is spoken. Thence to Wady Halfa it is spoken in many towns. When we pass through a town the whole population turn out en masse, preceded by a leader, who carries on his shoulder the town gun, an old flint-lock musket, generally marked Dublin Castle, carried, mayhap, at Yorktown or Brandywine. A barrel of great length is secured to the stock by six or seven brass bands. Powder is scarce, and the first demand—the gun being put forward to show the need—is always the same: “Barood ta howadjii” (Powder, O howadjii!) We used cartridges altogether, and sometimes, when they were particularly green, we imposed upon them in this way:

Scene, the river-bank. Howadjii has just fired and brought down a bird. Large numbers of Nubians surround him. Gunman comes forward: “Barood ta howadjii.” “Mafish barood ta Wallud” (I have no powder, O boy!) “See these green boxes” (showing cartridges). Wallud looks attentively at them. “Inside each is an afreet [spirit or devil]; we put this in the end of the gun, point it at the bird, 'Imshee y afreet’ (Go, O spirit!), then off he flies and kills the bird.” This ruse was successful two or three times; they looked with awe upon the green boxes, and made no further demands. Often, however, a shout of derision followed this recital. They knew what cartridges were as well as we did. Reis Ahmud pointed out the first real timsah, and received the promised half-sovereign.

On January 19, 1874, at three P.M., we made fast beneath the ever-open eyes of the giant guardians of rock-hewn Ipsamboul. To my mind Ipsamboul, or Aboo-Simbel, is the most interesting temple on the Nile, not even excepting majestic Karnak; for most of the other temples are built in the same manner in which the edifices of the world have been constructed from the earliest ages down to the present time, by stones cut and squared, placed one upon another and held together by clamps, cement, or other means. True, the style and shape in which these stones are cut and arranged differ very much in Egypt and in Greece, in ancient and in modern times; but the taking of numbers of small pieces, and, by joining them together, forming a whole, is common to them all. Aboo-Simbel is not constructed in this way. The side of the mountain facing the river was cut to form a right angle with the surface of the plain, and made smooth and even as a wall, save some projections purposely left at regular distances, and which afterwards were shaped into gigantic figures of victorious Rameses; a small hole was pierced into this surface a few feet above the ground; it was made larger, and carried in further and further full two hundred feet, its roof seemingly upheld by Osiride columns. A similar gallery was cut on either side of this main one. Transverse galleries crossed these, leading to rooms ten in number, and all this cut out of the solid rock, no cement, no clamps, not a joint anywhere—a huge monolithic temple. The inside of the roof is perfectly regular in its lines, with a smooth, even surface; the outside is the rugged mountain top. Surely this was the way to build for immortality.

This style of building, although rare, is not confined to Egypt alone, but was most probably copied from it. I have since seen it in the Brahmin caves of Elephanta in Bombay harbor, and on a small scale in the tombs of the Valley of Josaphat. The temple faces the river and stands close to the bank. As we approach we are struck by the magnitude of the four colossal figures of Rameses II. They are seated on thrones, and the faces that remain are quite expressive. The height without the pedestal is sixty-six feet; the forefinger is three feet in length. Father H——, Madam, and I seated ourselves comfortably on the big toe, and, as I looked upwards into that gigantic face, I thought of the myriads of events, marking epochs of time, that had happened in the great world outside since first the sculptor’s hand had changed the rugged mountain side into these semblances of their warrior-king. The overturner of his dynasty, the illustrious Sesac, had led the victorious Egyptians into the very heart of the Holy City, and carried off from the Temple the golden shields which Solomon had there hung up. Cambyses had marched with thundering tread, laying waste on every hand with fire and sword from Pelusium to Thebes, making this once mighty kingdom a province of far-off Persia. Greece rose from a handful of half-savage shepherds to be the focus of intellect, art, and science, around which clustered the shining lights of the world. Alexander overran the whole of Western Asia, and established in the Delta his mighty race of Macedonian emperors. Rome was founded, sat on her seven hills the proud mistress of the world, fell, and was swallowed up in the rush of succeeding generations. Christianity, starting from its humble Judean home, spread from sea to sea, from the peasant’s hut to the royal palace, revolutionized the world, civilized nations, and, encircling the globe, led back its proselytes to unfold its sacred truths to the descendants of its apostles. Mohammedanism carried its bloody and relentless arms over the vast plains of Asia, through the fruitful valley of the Nile, to the centre of Continental Europe, and was driven back, tottering and gradually receding, to its Eastern cradle. The great republics of the middle ages lived their short span of power, and were lost in the mighty empires that absorbed them. A new world was discovered, and new governments founded therein. And during all this, unshaken by war or tempest, unmoved by change or revolution, these giant figures gazed with never-closing eye upon the swift-flowing river at their feet. Those who give themselves the trouble to inform the world that a perfectly unknown person has visited a monument, and that that unknown person has mutilated it by inscribing his name thereon—a reprehensible practice unfortunately so common in Egypt—may study here the earliest known inscription of this kind. On the leg of one of the figures is cut in rude characters the following inscription in Greek: “King Psamatichus having come to Elephantine, those that were with Psamatichus, the son of Theocles, wrote this. They sailed and came to above Kerkis, to where the river rises ... the Egyptian Amasis. The writer was Damearchon, the son of Amoebichus, and Pelephus, the son of Udamus.” This was written at least six hundred and fifty years before Christ, and the scribblers, desirous of cheap notoriety, are as unknown as their numerous followers who now disfigure the monuments of the world.

Over the entrance is a statue of the god Ra (Sun), to whom Rameses offers a figure of truth. We enter a grand hall supported by eight Osiride pillars, pass through it to a second of four square pillars which leads to the adytum. A number of small chambers are found on both sides of the main hall, and the interior of the walls is covered with intaglio figures and hieroglyphics. At the end of the adytum are four figures in high relief. There is but one opening to the temple—the entrance door—through which alone light can enter. As the first rays of the morning sun were peeping over the Arabian hills, we climbed the steep bank and entered the temple. A flood of golden light poured in, searching every corner, lighting up the figures at the end of the adytum full two hundred feet from the entrance. It seemed as though mighty Ra, as each morn he rose to shower his beneficence upon the world, looked first with soul-melting tenderness upon the home where he would love to linger; slowly he moves on, and with a last fond, longing look he leaves it in darkness till he return next morn. Bats swarm now in its gloomy chambers, and dispute the right of entrance with the howadjii. Alongside the large temple is a smaller one of the same description. A night or two after this we had an altercation on board wherein Reis Mohammed met his match. It was about nine o’clock on a beautiful moonlight night. We were sailing before a light breeze, when suddenly the boat struck a rock. Reis Mohammed winced as though it were himself grating on the rock, and, rushing up to the Nubian pilot who was at the helm, swore by Allah that he would beat him with a stick. The pilot was not at all intimidated. He said in a quiet way that he was sorry, but reminded the irate captain that he was now in his—the pilot’s—country, and that if he struck him he would call out to his people on the bank, who would come aboard and kill the captain. This ended the affair. On January 22 Ahmud brought a beautiful little gazelle on board, for Madam to play with, as he said. She named it Saiida, and it soon became a great favorite with us all. At four P.M. of the same day we reached our destination and tied up at Wady Halfa, a long-stretched-out line of mud-built houses on the east bank. We had travelled seven hundred and ninety-eight miles in forty-one days, including stoppages. A two hours’ donkey-ride over the sands of the desert, and we reached the Ultima Thule of Nile travellers—the rock of Abooseer, overlooking the second cataract. This is much more wild, rapid, and turbulent than the first, and, excepting when the Nile is at its greatest height, is impassable. Almost every traveller who has been here has left his mark upon this rock—a custom which is to be approved here; for no beauty is defaced, but a register of travellers is kept which possesses interest to their friends who may subsequently visit this place. There were six dahabeeáhs there on our arrival, four of them flying the United States flag. We made our presents to the men. They brought us in safety up the Nile; will they do the same going down? So we gave Reis Mohammed one pound, Reis Ahmud ten shillings, one pound each to Ali, Ibrahim, and the cook; and two pounds and ten shillings to be divided among the crew. While we were lying at Wady Halfa the crew prepared the boat for the downward voyage. They took down the trinkeet or large yard from the foremast, and placed in its stead the smaller one from the stern. There are three modes of progression in descending. If there be no wind at all, the men row, five oars on each side; but when the surface of the stream is ruffled by the slightest breath of wind, the men immediately stop rowing, and the boat drifts down with the current. If the wind blow from the south—which is very unusual during the winter—we sail, using, however, only the small balakoom, swung, as I have said, from the mainmast. Some of the planks of the deck are taken up, and an inclined plane made by resting one end of a plank against the cross-beams on a level with the floor of the deck, and the other touching the bottom of the hold. In rowing the men start from the top of this inclined plane, and, walking backwards down it, make five distinct movements in each stroke. As their feet touch the hold they sit down and pull out the stroke.

On January 25, at one in the morning, we left Wady Halfa on the homeward voyage. Ahmud requested us to permit him to bring a slave on the boat. He told us that he had no children, and that he had seen a very fine little boy of nine years whom he could purchase for seventy dollars. His request was refused. We spent an hour or more one beautiful moonlight night seated on the sand beneath the colossi of Aboo-Simbel. We engaged a celebrated hunter to assist us in crocodile-hunting—Abd-el-Kerim, slave of the god, a Nubian with a huge flat nose. The dress of this man of prowess was not elaborate, consisting of a skull-cap and a pair of drawers. He carried the flint-lock musket which I have before described. The lock was carefully bound up in a piece of cloth. We moored the dahabeeáh on the west bank about four miles below Aboo-Simbel. We then rowed about a mile up the river in the small boat, and landed on a sand-bank. Abd-el-Kerim constructed a crocodile of sand—head, tail, legs, and all. We had laid a systematic plan of attack. At sunrise the next morning we were to conceal ourselves behind the sand timsah and wait the coming of the natural ones, thinking that they would take our sand-constructed reptile for one of the family, and go quietly asleep alongside of it. I rose before the sun the next morning, but Kerim did not make his appearance until eight o’clock—he called it sunrise—when the sun was pretty well up in the heavens, and the day began to grow warm. As I stood on the forecastle waiting for him, two Polish dahabeeáhs hove in sight. I knew the party on board; they were distinguished naturalists who were collecting specimens for the museum at Warsaw. They hunted in the most thoroughly systematic manner. The young count, who was not as deeply engaged in the study of natural history as the others, spent an evening with us a week or two afterward, and told us a very amusing story about the rest of the party. They were anxious to secure a certain species of bird. After consulting their books and putting together the general knowledge they possessed concerning the habits of this bird, they established as a positive fact that the said bird would appear on the banks of the Nile at ten o’clock to perform his morning ablutions. So at half-past nine they went out to meet him, but, to their intense astonishment, he did not appear until half-past eleven—overslept himself, no doubt, not being aware of the distinguished company awaiting him. They have been in a great state of excitement ever since, said our young friend, endeavoring to study out the cause of this strange proceeding, as they termed it, of the bird being one hour and a half behind time. As I watched the boats came on, and our sand timsah caught the eye of their dragoman. He rushed down-stairs, woke up the howadjii, who soon appeared on deck. Telescopes were levelled, and, having satisfied themselves that it was a crocodile, they jumped into the small boat and made straight for it. Two of them were in the bow with their rifles cocked covering the timsah. The greatest care and caution were observed. Only a small portion of the heads of the men were visible above the gunwale, and occasionally I could see the dragoman wave his hand as a signal of caution. Finally they stepped on the bank, cautiously approached, saw the deception, and in quick haste retired in evident disgust. I enjoyed this scene all the more as it partially recompensed me for the failure of my first attempt at shooting a crocodile.

About half-past eight Kerim and I concealed ourselves behind the sand timsah, lying flat on our backs. Besides his old flint-lock, which would do good service, we had two double-barrelled guns loaded with heavy balls, and a six-barrelled revolver. I lay in this position for two hours, not even daring to indulge in a cough, which I was sorely tried to repress, and even breathing as quietly as possible. Kerim touched me and told me to peep over the back of the timsah; I did so, and saw ten crocodiles, some swimming in the water and others on the banks, but none near enough to shoot at. I then turned on my face and lay down again. Almost immediately an enormous crocodile stepped out of the water on the bank where we were, within ten feet of us, but seemed to be frightened at something and immediately plunged in again. About two o’clock Kerim turned over, and in so doing spied a flask protruding from my pocket. He took it out, offered it to me, and said, “Take a drink!”—a delicate hint that he wanted some himself. He did not refuse when I offered it, but, filling the cup with twice as much as an ordinary drink, he swallowed it down, rolled his eyes, and ejaculated, “Taib” (good). We found it would be of no avail to wait longer here, so we called the felluka and rowed very quietly a short distance down the stream to a bank upon which two timsahs were lying asleep; at the other end were some rocks. We crept over the rocks until we reached the one nearest the reptiles. At least one hundred yards still separated us from them. Resting my gun on a rock, I took careful aim, fired, and saw the ball strike the side of one of the crocodiles; but its only effect was to hurry him into the river, otherwise he paid no attention to it. We concluded to give up crocodile-hunting now, so we sailed on. At one point a little below this I counted thirty-eight sawagi in sight at one time. These sawagi (singular sagéar) are to Nubia what the shawadeefs are to Egypt. They are of Persian origin, and consist of an endless chain, to which are attached buckets made of burnt clay. The chain passes over a wheel at the top, which is made to revolve by another wheel driven around by buffaloes. These wheels are of wood and never greased. Their creaking and straining are music to the owner’s ears, who in some instances will travel many thousand miles riding the buffaloes round the well-worn circle of their own loved sagéar.

LETTERS OF A YOUNG IRISHWOMAN TO HER SISTER.
FROM THE FRENCH.

July 28, 1869.

Lord William is in England, and baby Emmanuel in vain asks for “papa.” What a beautiful child he is! My Guy is very handsome also, and I am proud of him. Johanna yields up to me all her prerogatives, and, were it not that he resembles Paul, I could persuade myself that he is quite my own, my dear godson.

Berthe intends to go to Lourdes, to obtain from Mary Immaculate the cure of her daughter. Poor mother! she deceives herself; the child cannot remain in this world, and the day approaches when we shall say, Yesterday the bird was in the cage, but is now flown hence! This morning Anna and the sick girl were leaning over my balcony, looking at the blue sky, over which light clouds were flying. “How beautiful the sky is!” said Anna. “Very sweet, very beautiful, very good,” answered Picciola, joining her hands. “The beauties of nature are admirable, but—” “Kiss me, dear, and don’t look up to heaven in that way; one would think you were going there!” “The truth is that I shall go soon; dear Anna, pray God to comfort my mother!” Anna flew into the room: “Madame, O madame! is this true that Madeleine is telling me?” And she was sobbing. Picciola covered her with kisses, saying: “Why will no one listen when I speak of my happiness?” When Anna was more calm I sent her to her mother, and said to my darling: “Then let us talk about heaven together.” “But, aunt, it grieves you also. Yet I, although the pain of those I love goes to my heart—I feel in myself an indescribable gladness. Oh! if you knew how I thirst for heaven.” “And who tells you that you are going to leave us, dear child? Our Lady of Lourdes will cure you.” “If you love me, do not ask me this; I must not be cured,” she murmured, with a sort of prayerful expression. What do you think about this child, dear Kate?

Our thoughts are much taken up, as you may imagine, with the Council and with Ireland. Adrien has read to us from a goodly folio, come from the Thebaid of our saint, the most sinister predictions with reference to the present time.

Good-by for a little while; I slip this note into Margaret’s envelope.

August 1, 1869.

St. Francis of Sales used to say: “People ask for secrets that they may advance in perfection; for my own part, I know of only one: to love God above all things, and my neighbor as myself.” And Bossuet, that other great master of the spiritual life, said: “Give all to God, search to the very depths, empty your heart for God; he will know very well how to employ and to fill it.” This is what Gertrude has done, who just now quoted these two thoughts to console me. Alas! yes, I cannot resign myself to see her depart, this enchanting soul, so worthy of love. “Remember,” Gertrude said to me, “that God undertakes to give back everything to those who have given him all. I perceive many sacrifices for you, dear Georgina; be worthy of God’s favors, for suffering is one of these.” And she quitted me. She lives so near to God that every word she utters seems to me an oracle, and now I am afraid. O poor soul!—a reed bending to every wind.

“Turn thee to Him who comforts and who heals.” Help me, dear Kate! René, Margaret, and Marcella agree in diverting my attention, but the blow has been given! O my God! If a whole family might but enter heaven all at the same time! if there were no tears of departure! I communicated this morning, and promised our adorable Jesus in the Blessed Eucharist to sacrifice my heart to him.

Berthe, Raoul, and Picciola set out to-morrow for Lourdes; we have not ventured to dissuade the poor mother from this idea. I had a foolish longing to follow them, but I saw in this a first sacrifice, and offered it to obtain courage. If, however, Mary would be pleased to cure her! They will make a novena there, and not return until the 16th. What a long time without seeing her!

Our country neighbor has installed himself, and yesterday paid us his first visit. My mother gave him a more than amiable reception. We all thanked him for the care with which he had attended Anna, who threw her arms round his neck with the greatest simplicity. Marcella replied gracefully to the civilities of the good doctor, who accepted an invitation to dinner. My mother finds him very well bred. He is fifty years of age, very tall, with an open and expressive countenance, most extensive learning, skill, wit, fortune, and above all faith; he is thus in every way worthy of my friend. René has explained this to me, and has ended by requesting me to favor this marriage.

Margaret, on leaving me this evening, whispered in my ear: “Dear, will our fair Roman be insensible? The aspirant belongs to the very first quality of nature’s noblemen.”

Good-by, dear Kate; pray much!

August 6, 1869.

Picciola is at this moment at the miraculous Grotto. Impossible to turn my thoughts away from this child; I see her everywhere. Nevertheless, I cannot complain of any want of distractions; we are out continually. Three days ago M. de Verlhiac (the doctor) gave us a princely reception in his divor. What life! what gayety! Marcella is very pensive and seeks to be alone. Margaret raves about the doctor, and will have him at all our parties; Anna can no longer do without him, my mother likes his conversation, the gentlemen seize upon the slightest pretext for going to the Blue Nest—the name given by Margaret to the dismantled manor of M. de V. You see, dear Kate, all is for the best. Your advice is not, however, useless to me. Oh! how well you have realized what Marcella is to me. But I am not so selfish as to place my affection in the way of her happiness, and I shall know how to make the sacrifice. M. de V. requested an interview with me yesterday. I had remained alone with my mother, who feared to take so long a drive, and it was in her presence that I received our new neighbor. He appeared greatly embarrassed—he, who is so fearless! At last, after a great deal of circumlocution, he related how he had become acquainted with our dear Italians; how much he felt interested in the pretty invalid, whom he had attended with truly paternal solicitude; how the desire had arisen in his heart to become the father of this attractive young creature; and how we had unknowingly destroyed the fragile edifice of his dreams by carrying away from him Mme. de Clissey and her daughter. Their sojourn of last winter had convinced him that without this union he could not be happy. Marcella had answered his proposal by a refusal, which he does not know how to explain.

My mother looked at me, and M. de V. continued: “I know not, madame, whether I am mistaken, but I am persuaded that you have some influence on this determination which crushes my life. Madame de C. does not wish to separate from you.” I was much moved by this confidence, and so much the more because my mother, who had formerly been acquainted with the mother of the good doctor, had told me that morning that she looked forward to this union with pleasure. I promised to do my duty. This conversation lasted three hours. M. de V. is really a remarkable man, and I cannot understand Marcella’s singular behavior. Margaret advises me to speak to her about it; but I think it more prudent to wait. The pretty little Anna unconsciously enlightened me somewhat. This morning, in my room, she was caressing her mother and saying: “Why, then, are you so cold to this good doctor, who likes you so much and who is so like papa? If you knew how affectionately he kisses me!” Marcella blushed and spoke of something else.

Dear Kate, my heart is full; M. de V. has only one dream after that of marrying my friend, which is to settle at Naples. It would then be a permanent separation! “You are in your spring-time, my daughter,” my mother said to me; “beware of the autumn! The lightest breath then carries away by degrees our happiness and our hopes.”

God guard you, dearest!

August 9, 1869.

The doctor has become our habitual companion. He loves poetry, “this choice language, dear to youth and to those whose hearts have remained young”—another connecting link with Marcella. “But they are made for each other,” says Margaret. This southerner shivers at the most delicate breeze of the north. “Good friend, what will you do in winter?” exclaims Anna on seeing him hermetically enfolded in a mantle lined with fur when he arrives of an evening. “Dear, I shall do as the swallows do.” “Bah! you will not go to Athens.” “And why not, if you will go with me?” “Oh! I do not travel without my mother.”

This fragment of conversation shows you that M. de V. is always driving at the same point. Every one rivals the other in extolling the loyalty, the learning, the distinction of the doctor. He must be immensely rich, for he throws gold with open hands among our poor, builds up cottages, gives work to all. Gertrude says: “There is in this man an apostle and a Sister of Charity.” Marcella never utters a word about our dear neighbor, but appears to suffer when others speak of him. Yesterday Margaret wanted to get my mother to promise that we should spend the summer of 1870 in England. “Will you not come also, monsieur?” The handsome countenance of the doctor darkened, and he answered briefly: “Who can promise?” “Oh! do promise, good friend,” exclaimed Anna; “you told me you wished not to leave me!” “Anna, will you water my verbenas?” tranquilly asked Marcella. The child bounded into the garden.

Berthe writes to me every day. The horizon is dark there; the poor mother perceives the full truth.

A Dieu, Kate; may he alone be all to us!

August 16, 1869.

René has written to you, dear sister; thus you know how my time has been occupied. Oh! what a beautiful procession. What singing! What decorations! A corner of Italy in Brittany, to believe the good doctor, who has valiantly paid with his person.

Picciola is here. I have just been to kiss her under her curtains. This pilgrimage has produced a double benefit: it gave the poor parents a few days of hope, and the Immaculate Virgin has caused them to understand all. “She belongs to God before she belongs to us.” Are not these truly Christian words the acceptance of the sacrifice? And Picciola: “How sweet it would have been to die there, dear aunt! But I am very happy to see you again.” O my God!

Margaret is expecting Lord William. Can you picture to yourself the aspect of our colony—our numbers, the noise and movement, the joyous voices calling and answering each other, the animation, the eagerness, of this human hive? Our Bretons say they wish we were here always.

Edith writes often. Lizzy is somewhat silent; the saintly Isa is too much detached from earth to think of us in any way except in her prayers. My letters to Betsy have produced an unexpected effect, thanks to your prayers; this good and charming friend assures me that going to holy Mass and visiting the poor help her marvellously, and that now the days appear too short.

Yesterday we were talking on the terrace—talking about all sorts of things. The word ideal was pronounced. “Who, then, can attain his ideal?” exclaimed M. de Verlhiac. “Life almost always passes away in its pursuit; an intangible phantom, it escapes us precisely at the moment when it seems within our grasp.” “It is, perhaps, because the ideal does not in reality exist on earth,” said Gertrude. “The Christian’s ideal is in heaven!” Whereupon the meditative Anna cried out: “Oh! if only the good God would make haste to put us into his beautiful heaven all together, the south and the north! You would not feel cold up there, good friend!” “Then will the angels place us thus by families?” asked Alix timidly. “Hem! hem! the house is large,” said the doctor; “and, for my part, I see no inconvenience that this 'corner of Italy in Brittany’ would suffer by arranging itself commodiously there on high.”

At this moment Adrien took up a newspaper and read us a fulmination in verse against the centenary of Napoleon, by a writer whose independent pen “is unequalled in freedom and boldness,” according to the ideas of some. M. de V. disapproves strongly: “Cannot a man be of one party without throwing mud at the other? May not the sufferings on St. Helena, the torture more terrible than that of the Prometheus of antiquity, have been accepted by God as an expiation? How far preferable would a little Christian moderation be to all this gall so uselessly poured out into the public prints! And what do they attain, republicans or royalists, after so many words and so much trouble? Great social revolutions arrive only at the hour marked by Providence.” “At all events,” said Johanna, “it is this much-boasted printing which enables us to read so much that is good and so much that is hurtful.” “O madame! Writing, printing! What favors granted to man! What feasts for the understanding and the heart! The genius of evil has known how to draw from these admirable sources the means of perdition; what is it that man has not turned against God? But the divine mercy is greater than our offences, and the Christian’s life ought to be a perpetual Te Deum. Providence pours out in floods before us joys, favors, enjoyments without number, as he scatters flowers in the meadows, birds in the air, angels in space; he has given us poetry, this eternal charm of the earth:

“'Langue qui vient du Ciel, toute limpide et belle,

Et que le monde entend, mais qu’il ne parle pas.’”[^[11]]

You perceive, dear Kate, that I want to make you acquainted with the doctor. But good-night.

August 22, 1869.

Well, dearest, the marriage is arranged. Let me, however, first speak to you about Picciola. She is an angel! She invariably forgets herself, and thinks only of the happiness of others. It is she who organizes our festivities. Dear, delicious child! Thérèse and Anna know not how to show her tenderness enough. I forget what day it was that Marcella said to me: “I think that now I need not be any longer uneasy about my child’s health; there has been no change since that beneficial winter.” Picciola was by me. I looked at her; her eyes shone with a singular brightness, and she said almost involuntarily, and so low that I alone heard her: “Oh! she will be no longer ill.“ Marianne was right: there is a mystery in this, and I want to know what it is. I shall question Mad; she will not resist me. I have entreated the doctor to cure her, and his answer was: “Who can arrest the flight of the bird?“ Thus all is in vain; and yet, in spite of myself, I have moments of wild hope. What a large place this child has taken possession of in my heart!

M. de V. had placed his interests in my hands; it was therefore your Georgina herself who renewed his proposal. At the first word Marcella, much moved, formally refused, begging me to speak to her of something else. Then we had a long explanation. This dear and excellent friend did not want to separate herself from us, out of gratitude! And she was sacrificing her heart; for the devotedness and high character of M. de V. inspire her with as much sympathy as respect. It needed all my eloquence to convince her. In accepting she secures her daughter a protector; the increase of her fortune will allow her still more latitude for the exercise of her benevolence. I know that she loves Italy, and dreams of seeing it again, which would be impossible were she to remain with us; by refusing she crushes out the life of M. de V., etc., etc.

By way of conclusion I drew her into my mother’s room, where we also found René and Edouard, and all four of us together succeeded in obtaining her consent. All, then, is well as regards this matter. Anna is in a state of incomparable joy, as the old books say. We are all happy at the turn affairs have taken, but each in our different degrees. And you, dear Kate? Ah! news of Ireland and again of Edith: Mary is not well. Poor Edith! Good-by, dearest; René calls me, and I must send to the post.

August 25, 1869.

Yesterday’s fête was admirable, according to the doctor, who is a good judge. How impatient he is to carry off Marcella from us! The wedding is fixed for the 20th of September, and the same day the happy couple are to start for Italy. Thus I have not even a month in which to enjoy the society of this delightful friend, so truly the sister of my soul, whom God gave me almost on the grave of Ellen. I busy myself with her about the preparations. Gertrude, the austere Gertrude, sets out to-morrow for Paris with Adrien and M. de V., whom she will direct in the choice of the corbeille. Don’t you admire that? Marcella is calm, serious, but also, she owns to me, profoundly happy.

There will be no more meeting again, I foresee plainly; they will cast anchor down there, but our spirits will be always united before God. Margaret greatly rejoices in the happiness of our dear Roman. Lord William arrived yesterday, and joyous parties are going on. The little angel of the good God is always on the point of taking her flight.

Ah! mon âme voudrait se suspendre à ses ailes

Et la garder encore![^[12]]

René procures me the most agreeable surprises. There has never yet been the least shadow of a cloud between us. You say well, dearest, that with him I shall have happiness everywhere; why, then, should I have hesitated to procure a like happiness for Marcella? I did not tell you that about a year ago this dear friend lost nearly the whole of her fortune, which was in the hands of a banker? Happily, we were the first to hear of it, and have concealed the disaster. Gertrude desired to join us in this hidden good work, and I have with all my heart paid the half of the amount. I am still more glad now to have done so. Hitherto the interest has been sufficient, but, lest the secret should be discovered, Gertrude undertook to arrange the matter with her banker. As it is a considerable sum, we are selling our carriages and one of René’s farms, lest it should make too much difference to our poor; my mother is surprised, but asks no questions. We shall try to live without carriages—so many people live happily, and yet always go on foot! I am certain that you will approve of this, dear Kate. Marcella is too proud to consent to marry M. de V. without any fortune of her own. René is delighted with this arrangement; I believe that he also is in love with the poverty of St. Francis. Oh! how good God is to us! All my kisses to you.

August 28, 1869.

Read yesterday some pretty things on Montaigne. The author of the Essays loved “with a particular affection” poetry, “in which it is not allowable to play the simpleton.” Marcella presented me with a charming poem on Friendship. Oh! I know very well that her warm affection is mine. Listen to this passage taken from a dramatic story which has come into Brittany: “There are redeeming souls, born for salvation. In the path of the divine Crucified One walk silent groups whose mission is to suffer for those who enjoy all the good things of life, to weep for those who sing at feasts, to pray for those who never open their lips in prayer. A large number of these mysterious flowers which perfume the King’s House are even unconscious of their destiny. They follow it, without asking what end is answered by their solitude, and to what purpose are their tears.”

You write to me too deliciously, dear Kate! It is very kind of you to ask after the two adopted little girls. They have been claimed by a relation, and left us after having remained a week. This fresh eclogue could not have had a better ending. The dear children write to Picciola. They are happy; their relative gave us a most favorable impression.

Yesterday a long walk with Margaret, who loves our heaths, our fields of broom, our reedy places, our customs, and who is always ready when there is a good work to be done. My mother is not well—“The effect of old age,” she says. Would that I could keep away all pain from that dear head! Mme. Swetchine says: “All the joys of earth would not assuage our thirst for happiness, and one single sorrow suffices to fold life in a sombre veil, to strike it throughout with nothingness.” How true this is!

St. Augustine is one of René’s patrons; you may imagine whether we have not prayed to him very much. Gertrude writes to me: “Here are some lines which I commend to your meditations: 'All passes, all vanishes away, all is carried away by the river of Eternity. The most sacred and sweet affections we see broken, some by absence—that sleep of the heart—others by a culpable inconstancy; many, alas! by death. The days of our childhood, the years of our youth, the friendships begun in the cradle, the more serious attachments of riper age, the affections of home, the bonds formed at the altar—all are touched, withered, annihilated by the inexorable hand of time.’ Dear Georgina,” continues Gertrude, “all lives again, all arises from its tomb, all becomes again resplendent with God! Hope, then! Excelsior.”

Lord William has brought us a most interesting book—Our Life in the Highlands, by Queen Victoria. What soul! What heart! Why is she not a Catholic? My poor Ireland, when wilt thou recover thy freedom? O Ireland! patria mia!

Thérèse regrets Anna’s approaching departure, but she is courageous. The babies do not take it in the same way, and Marguérite told Anna plainly: “All that you may say to me is of no use. I know Italian, mademoiselle: Chi sta bene, non si muove.”[^[13]] I had to preach for an hour before I could persuade Marguérite to consent to apologize to the dear little Italian, who cried so much at being accused of inconstancy. These little people!

Good-by, dear Kate; Picciola sends you a kiss.

August 30, 1869.

I have just been telling the children the beautiful story of St. Felix and St. Adauctus, as the charming imagination of Margaret had arranged it at the convent. How they listened to me. On turning round I was taken by surprise: René was there! You know that I like to be alone when fulfilling the functions of professor—a title which I usurp from the good abbé, whose charity frequently takes him from home. “Are you displeased?” asked my brother. Displeased! But he and I are altogether one—one and the same soul. Picciola makes profound observations thereupon. Margaret tells me that she said to her: “The soul ought in this world to be with God as Uncle René is with Aunt Georgina, and as you and Lord William.” Margaret was delighted with this comparison.

Letter from the saintly Isa; one might call it a song of heaven. “O charming felicities which I find in this paradise of intelligence and friendship, incomparable joys of the religious affections, delights of the sensible presence of Him who is my all, how dear are you to me!”

Picciola is sleeping in an easy-chair two steps from me. She seems to have scarcely a breath of life left. I questioned her as discreetly as possible; she understood immediately: “Later, aunt, I will tell you.”

What! have I not told you about my six children? The eldest has been taken as femme de chambre by Margaret, the second occupies the same post for Anna, and Thérèse claims the third. The youngest go to school. Johanna wished to take charge of them, but I said, “No, thank you”; she has a family and I am free. René wants to talk business to you. I give up my sheet of paper to him. May God be with us!

September 5.

Only a fortnight more to enjoy the presence of Marcella! The travellers are home again. The corbeille is splendid; but the pious projects of M. de V. are still more so. Did I tell you that he had been connected with M. de Clissey, in a journey the latter took to Naples? M. de C. loved Marcella then, and spoke only of her. He was on the eve of a dangerous expedition. “Promise me,” he said to M. de V., “that in case of my death you will marry her!” M. de V. promised. This is like the tales of knight-errantry. M. de Verlhiac was unable to be present at his friend’s marriage, and, as he was at that time of an adventurous turn of mind, he went away to New York and had no news of the De Clisseys. It was only on Marcella’s account that he settled temporarily at Hyères. You see, this is altogether a romance, but in the best taste possible. M. de V. told us all this after his proposal had been accepted.

All France is interested in the Council; we are praying for this intention. What times we live in, dear Kate! The church is on the eve of terrible trials, say the seers.

Picciola wishes to write to you; but will her poor little hand have the strength to do so? Oh! how touching she is in her serenity. She communicates with great fervor twice a week.

Lizzy, the happy Lizzy! has a son! Gaudete et lætare! I rejoice in her joy! Edith is ill; Mistress Annah says seriously so. Always a shadow!

Farewell, dearest. I have quantities of things to attend to. A thousand kisses.

September 10, 1869.

M. de Verlhiac overwhelms us with presents—no means of refusing them. Marcella appears very happy, although as the time of departure approaches there is an occasional shade upon her brow. The health of M. de V. cannot accommodate itself to Brittany, and the Blue Nest was only a pretext. My mother is purchasing this well-named habitation, to sell it when an opportunity offers. Since we have launched out so strongly in good works, no one allows superfluities.

Gertrude saw Karl, who sighs for the day when he shall offer up at the altar the true and spotless Victim. I love what you tell me of your thoughts on seeing our sister. Ah! dearest, all that God does he does well; great sacrifices suit great souls.

My mother gives fêtes—to us, you understand. But what fêtes! What a large share is left for the poor! What a still larger part given to God! Lucy, the amiable Lucy, gives herself unheard-of trouble for our pleasures. Gertrude gracefully lends herself to our passing follies, to which her dark toilet makes a contrast. I asked her two days ago if she did not sometimes regret the luxuries to which she was accustomed. “Regret, Georgina! Listen to Ludolph the Chartreux: 'The Christian is happy, for, whatever may be his poverty, he has always in himself wherewith to buy the pearl and the treasure; no other price is asked but himself.'”

Sarah is in Spain, whence she sends me magnificent descriptions of the Pyrenees. “When will you come and gather roses on the banks of the Mancanares?” asks my lively friend.

Picciola is asking for me. You would be uneasy. May God have you in his keeping!

September 18, 1869.

René has replaced me in my assiduous correspondence—I have so much to do! Will these words make you smile? Nothing, however, is more true; in our hive every bee has its share of work. M. de V. can no longer keep himself quiet; Marcella weeps at the thought of going away for ever. René mentions the possibility of our again visiting Hyères, and I want to persuade the future couple to give their solemn promise to go thither. It seems as if a part of my heart were going to leave me.

The Bishop of —— will bless the marriage. Oh! would that I could put off this date. It is so sweet to have them here, these dear friends and the charming little Anna! Good-by, Homer! Good-by, our studious hours, our intimate conversations, our so perfect friendship! Her room will remain furnished just as it now is; I shall make it a museum of souvenirs. You know that I have taken the portraits of all three. They wished for copies; so you see why I was too busy to write to you. Only two days more—two days: what is that?

My mother is very thoughtful on my account. For my sake she dreads this departure, this great void; but René is at hand, so ingeniously good and devoted, so attentive, so fraternal! Dearest, pray that they may be happy!

September 21, 1869.

She is gone! These two days have passed away like a dream. I cannot bring myself to realize this idea. Oh! what difference there is between the apprehension and the reality, from the expectation of sorrow to sorrow itself! But she will be happy! How beautiful she was; Anna so graceful, and all three so affectionate! I am now counting the hours until I receive a letter. I am going to occupy myself—study with René, pray with Picciola, meditate with Gertrude. And Margaret—oh! I must make up to her all the time given to Marcella, whom she regrets almost as much as I do.

Picciola occupies me, and very much. She has felt this separation exceedingly, being very fond of Anna. Good-by till to-morrow, dear Kate; I feel myself incapable of writing.

22d.—A word from Mme. de Verlhiac—a greeting written yesterday morning in the carriage. They go farther and farther away. How could I flatter myself that I should be able to keep for myself alone these two Italian flowers? Gertrude has asked me to aid her in a singular operation: the accounts of all her farmers have to be clearly arranged. Adrien does not like these commonplace details. He found yesterday in the woods a little fellow of six years old, roguish as an elf, his hair a tangled bush, his face, hands, and feet alarmingly dirty. “Will you take charge of this child for an hour?” René asked me, as he had letters to write to his brother. What trouble I had to make the little savage clean! Margaret acted as currier; I was quite alone, dreaming of the past. This awoke me, I can assure you. When he was white, I went to find Johanna, who gave me a whole suit of clothes. This little wilding was the torment of his mother; we are going to tame him. As a beginning I have put him to school. He is enchanted to see himself so fine, and looks at himself as if he were a relic. At the same time he is greedy, untruthful, obstinate, lazy—all vices in miniature.

We are going to-morrow to the town; this always amuses the babies. Happy age, when every little change is a festivity! If you knew what a strange sensation I experienced this morning on entering the drawing-room and not finding the two dear faces so long visible there! I thought I should have wept or cried out—it would have done me good—but Gertrude began to converse with me, and the feeling passed away.

I never talk to you now either about my godson or the beautiful Emmanuel; it is very remiss. Both are charming and do not make much noise. Dear little beings! And the day will come when they will be our protectors, these two little nestlings whose warblings are so charming a harmony to our ears. I wish you could hear Margaret say, “My son!” This word has in her mouth such a penetrating sweetness!

Dear Kate, may God be with us!

September 28, 1869.

Can it possibly be true? Père Hyacinthe quits his convent and in some sort separates himself from the Roman Catholic Church. The bad newspapers vie with each other in their applauses, while the good ones groan. Louis Veuillot energetically blames. Pride has much to do with this great fall. Let us pray that he may come back, this apostle who has lost his way! Another star fallen!

Picciola daily grows weaker, and I now know, alas! why she is dying. I would fain give the account with her touching simplicity, but this charm belongs to her alone.

This morning I was in her room; she has not got up since the 22d. “Are you alone, aunt?” “Yes, dearest.” “Because I have something to say to you. I have to ask your pardon.” Poor angel! “My life was my own, was it not, aunt? I could give it away?” “And why, then, did you give it away, my child?” “Aunt, do not be so distressed. You love Mme. Marcella very much, and Anna also. Well! last year, at Orleans, during the winter, Anna had the fever. The doctor came; he examined her a long time, and it was I who conducted him to the door. I asked him if my little friend was very ill. 'She is consumptive, this beautiful child, and will not be cured without a miracle.’ I was very much struck, but did not show it in any way, and from that day I offered all my prayers for her recovery. The day of my First Communion, O aunt! I was so happy. The good God had given me everything. I tried to find a sacrifice to offer to him, and I had nothing but my life; so I asked him to take this in exchange for that of Anna. I felt at the same moment that I was heard, that my prayer would be fully granted. Oh! how happy I was. But, my poor dear aunt, I see you so sad that I am almost sorry; but then you have other nieces, and Mme. Marcella has only one daughter. Do you forgive me?”

My God! my God! Can you understand, Kate, what I felt? “My mother must not know of this,” continued the gentle victim, after a long effort. “You will comfort her, dear aunt! Oh! it is so consoling to die for others. I have a confidence that I shall go to heaven. Monsieur le Curé has told me not to be afraid. I have always suffered ever since my First Communion; but my cross was not heavy like that of our Lord! Oh! I long so for heaven. On earth it is so difficult to keep one’s self always in the presence of God; we shall see him on high. Aunt, what joy it is to die!”

Berthe came into the room, from which I hastened precipitately to hide my tears. I felt thoroughly overcome. What self-devotion! What angelic desires! I told all to René, who had already his suspicions: Anna had so delicate a chest, while our Mad’s constitution was so strong. God has accepted the exchange. Poor Berthe! When she received Marcella with so sisterly a welcome, how little she imagined that with her death entered our dwelling! I am proud of Picciola—but I weep!

Ah! dear Kate, let us bless God for all.

September 30, 1869.

I live as in another world since this revelation. “The holy angels will come and take me,” said Picciola. Margaret, Berthe, Thérèse, Gertrude, and I succeed each other in watching by her. “All my body is broken!” she exclaimed in her delirium; otherwise, never a complaint. She prays, and likes to hear singing; she is full of tenderness. I have no news of Edith. Anna has written from Lyons.

Pray for those who remain, dear Kate!

October 1, 1869.

She has received the last sacraments; her room exhales the perfume of incense. We are all there, whispering prayers.

2d October.—She is in heaven! “Dear angels, thanks, I come!” And her soul fled away. Oh! how I suffer. I loved her too much! I write to you near to her—near to her who is no longer there. I could have wished to follow her when the abbé said: “Go forth from this world, Christian soul!”

Did you know her well, this flower of heaven whose fragrance was so sweet; this soul, open to every noble sentiment; this exceptional understanding, which assimilated everything and was ever advancing?

My mother is well-nigh broken down; Berthe is kneeling, and still kissing this brow so pure, these eyes whose gaze we shall behold no more.

Raoul and Thérèse weep together; Gertrude occupies herself in attending to the sad details; and as for me, I would pour upon this paper all the desolation of my heart.

Shall I have the courage to paint her thus—inanimate—dead? O my God! it is, then, true? That caressing arm will never again pass itself round my neck. That beloved voice will no longer resound in my ears. That aërial footstep will no more reveal her presence. She is gone! She was full of life, and freely, voluntarily she has accepted death and has left us alone.

Kate, how shall I pray, how shall I bless God? If you knew how I loved her!

October 12, 1869.

I am beginning to rise up. For ten days I have been in a state of delirium. I saw Madeleine constantly by me, spoke to her, told her to wait for me—that I did not wish to live without her. René was in despair; but his prayers and yours have been heard. A strange calm has succeeded to the disorder of my thoughts; I have the certainty that Picciola and Edith have entered into everlasting rest. Yes, Edith! How did I learn that she was dead? I do not know, but René saw that I knew it and no longer sought to hide it from me. Adrien leaves us to-day to go and bring hither Mary and Ellen, and also Mistress Annah, who is wanted by Margaret. They compel me to stop. I love you.

October 20, 1869.

I am still weak, dear Kate, but my soul is strengthened. Let us love God, let us love God! I went at noon to the cemetery, to the beloved grave. René accompanied me. Oh! how he also loved her. How sweet she was when she spoke of him! Raoul has taken Berthe and Thérèse into Normandy for a fortnight; their intense grief made him anxious. It is all like a dream; but, alas! she is no longer here. Let us so live that we may rejoin her!

A friend of René’s gave Edith the comfort of embracing her son; our dear friend’s will is addressed to me. René is utterly opposed to the young girls being brought up with us, and we shall no doubt place them at the Sacred Heart. René is right: no one could ever take the place of Picciola in my heart.

Margaret and Gertrude have been angels of consolation to me. How shall I ever repay their tenderness! Ah! it is good to be so loved. Let us always love each other in Jesus, dear Kate!

October 25.

The orphans are come, very touching in their mourning garments. The good Mistress Annah has grown ten years older. Edith died the death of a saint! How painfully this word death sounds in my heart!

My mother does not wish that Berthe should see them here; the generous Adrien offers to accompany them, but Margaret solicits this privilege, with the secret intention, we believe, of paying the first year’s expenses. Kind Margaret! I should like to have kept these children, but in every point of view it is impossible. René fears that I may love them too much—and you also, dear Kate. Thus it is decided that they are to leave us on the 5th.

I send you the journal of the last days of Edith; Mistress Annah wished to give me this consolation, sweet and bitter at the same time. Dear old friend! what good care we are going to take of her. I should like to have her here. Karl will be made a priest on Christmas Eve; we shall therefore be in Paris towards the 10th of December. For how long? I do not yet know. My mother has changed very much since our angel is no longer here. O Christ! O Saviour! O Sovereign Friend of our souls! take compassion on our sorrows.

Johanna is here, by me, with my beautiful godson on her knees, smiling and playing with him in a thousand ways. Oh! how sweet was Picciola in this same place. Alix and Marguérite come every minute to talk to me, to amuse me. Margaret occupies herself in reading to me serious and absorbing things; but—I constantly see her, my little dove that is flown away.

Marcella is at Naples; the letter of mourning reached her there. She does not know what her daughter’s life has cost us, nor will she ever know it. Ah my God! who would have believed that?

Send me your good angel, dear, beloved sister!

TO BE CONTINUED.