“Don’t be alarmed, Signora; the Prussian guns spared his face. His wounds in themselves were not dangerous, but he lost a good deal of blood. Raoul and the Christian brothers found him insensible among a heap of the slain.”
“M. de Vandemar seems to have very soon recovered the shock of his poor brother’s death,” said Madame Rameau. “There is very little heart in an aristocrat.”
The Abbe’s mild brow contracted. “Have more charity, my daughter. It is because Raoul’s sorrow for his lost brother is so deep and so holy that he devotes himself more than ever to the service of the Father which is in heaven. He said, a day or two after the burial, when plans for a monument to Enguerrand were submitted to him: ‘May my prayer be vouchsafed, and my life be a memorial of him more acceptable to his gentle spirit than monuments of bronze or marble. May I be divinely guided and sustained in my desire to do such good acts as he would have done had he been spared longer to earth. And whenever tempted to weary, may my conscience whisper, Betray not the trust left to thee by thy brother, lest thou be not reunited to him at last.”’
“Pardon me, pardon!” murmured Madame Rameau humbly, while the Venosta burst into tears.
The Abbe, though a most sincere and earnest ecclesiastic, was a cheery and genial man of the world; and, in order to relieve Madame Rameau from the painful self-reproach he had before excited, he turned the conversation. “I must beware, however,” he said, with his pleasant laugh, “as to the company in which I interfere in family questions; and especially in which I defend my poor Raoul from any charge brought against him. For some good friend this day sent me a terrible organ of communistic philosophy, in which we humble priests are very roughly handled, and I myself am especially singled out by name as a pestilent intermeddler in the affairs of private households. I am said to set the women against the brave men who are friends of the people, and am cautioned by very truculent threats to cease from such villainous practices.” And here, with a dry humour that turned into ridicule what would otherwise have excited disgust and indignation among his listeners, he read aloud passages replete with the sort of false eloquence which was then the vogue among the Red journals. In these passages, not only the Abbe was pointed out for popular execration, but Raoul de Vandemar, though not expressly named, was clearly indicated as a pupil of the Abbe’s, the type of a lay Jesuit.
The Venosta alone did not share in the contemptuous laughter with which the inflated style of these diatribes inspired the Rameaus. Her simple Italian mind was horror-stricken by language which the Abbe treated with ridicule.
“Ah!” said M. Rameau, “I guess the author—that firebrand Felix Pyat.”
“No,” answered the Abbe; “the writer signs himself by the name of a more learned atheist—Diderot le jeune.” Here the door opened, and Raoul entered, accompanying Isaura. A change had come over the face of the young Vandemar since his brother’s death. The lines about the mouth had deepened, the cheeks had lost their rounded contour and grown somewhat hollow. But the expression was as serene as ever, perhaps even less pensively melancholy. His whole aspect was that of a man who has sorrowed, but been supported in sorrow; perhaps it was more sweet-certainly it was more lofty.
And, as if there were in the atmosphere of his presence something that communicated the likeness of his own soul to others, since Isaura had been brought into his companionship, her own lovely face had caught the expression that prevailed in his—that, too, had become more sweet—that, too, had become more lofty.
The friendship that had grown up between these two young mourners was of a very rare nature. It had in it no sentiment that could ever warm into the passion of human love. Indeed, had Isaura’s heart been free to give away, love for Raoul de Vandemar would have seemed to her a profanation. He was never more priestly than when he was most tender. And the tenderness of Raoul towards her was that of some saint-like nature towards the acolyte whom it attracted upwards. He had once, just before Enguerrand’s death, spoken to Isaura with a touching candour as to his own predilection for a monastic life. “The worldly avocations that open useful and honourable careers for others have no charm for me. I care not for riches nor power, nor honours nor fame. The austerities of the conventual life have no terror for me; on the contrary, they have a charm, for with them are abstraction from earth and meditation on heaven. In earlier years I might, like other men, have cherished dreams of human love, and felicity in married life, but for the sort of veneration with which I regarded one to whom I owe—humanly speaking—whatever of good there may be in me. Just when first taking my place among the society of young men who banish from their life all thought of another, I came under the influence of a woman who taught me to see that holiness was beauty. She gradually associated me with her acts of benevolence, and from her I learned to love God too well not to be indulgent to his creatures. I know not whether the attachment I felt to her could have been inspired in one who had not from childhood conceived a romance, not perhaps justified by history, for the ideal images of chivalry. My feeling for her at first was that of the pure and poetic homage which a young knight was permitted, sans reproche, to render to some fair queen or chatelaine, whose colours he wore in the lists, whose spotless repute he would have perilled his life to defend. But soon even that sentiment, pure as it was, became chastened from all breath of earthly love, in proportion as the admiration refined itself into reverence. She has often urged me to marry, but I have no bride on this earth. I do but want to see Enguerrand happily married, and then I quit the world for the cloister.”