"It's been fifty years this spring," she said, "since I planted that vine. It took it five years to come into bloomin', so I've seen it bloom forty-five times; and every time I see it, it looks prettier to me. I took a root of it along with me when I went to Lexin'ton to visit Henrietta, and the gyardener planted it by the front porch so's it could run up the big pillars—that's the difference betwixt my gyarden and Henrietta's. She has a gyardener to plant her flowers, and I do my own plantin'. I can't help believin' that I have more pleasure out o' my old-fashioned gyarden than she has out o' her fine new one. Flowers that somebody else plants and 'tends to are jest like children that somebody else nurses and raises. I raise my flowers like I raised my children, and I reckon that that's why I love 'em so. It's a curious thing, child, the hold that flowers and trees has on human bein's. You can move into a house and set up your furniture and live there twenty years, and as long as you don't do any plantin', you won't mind changin' your house any more'n you'd mind changin' your dress. But you jest plant a rose-bush or a honey-suckle and then start to move, and it'll look like every root o' that bush is holdin' you to the place, and if you go, you'll want to take your flowers with you jest like grandmother took her rose when she moved from old Virginia to new Kentucky."
"IT WAS THE TIME OF THE BLOOMING OF THE WISTARIA."
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She paused to look again at the splendor of grace and color that spring had brought to the old garden. No wonder we have patience to tread the ice-bound path through the winter when we know that things like this lie at the end. A delicate, reverent wind arose, the long, rich tassels of bloom yielded themselves to its touch and swayed to and fro like majesty acknowledging homage, while, bolder than the wind, a mob of democratic bees hummed nonchalantly in the august presence and gathered honey as if a wistaria were no more than a country clover field.
"Henrietta was tellin' me," continued Aunt Jane, "that over yonder in Japan when the cherry trees and this vine blooms, everybody takes a holiday and turns out and enjoys the flowers and the sunshine, and I says to Henrietta, 'That's no new thing to me, honey, I've been doin' that all my life.' I like housekeepin' as well as anybody, but when spring comes and the flowers begin bloomin', a house can't hold me. There's one time o' the year about the middle o' May, when it's all I can do to keep myself inside the house long enough to do the cookin' and wash the dishes. I ricollect the first spring after I was married there was one day when Abram said that he had bread and butter and pinks for breakfast, and bread and butter and roses for dinner, and bread and butter and honeysuckles for supper. You know the Bible says, 'Let your moderation be known unto all men,' and I always tried to be moderate about housekeepin'. Sam Amos used to say that women kept house for two reasons: one was to please themselves and the other was to displease the men. Says he, 'The Bible says we come from the dirt and we're goin' back to the dirt, so why can't we live in the dirt and say nothin' about it?' Says he, 'Give me three meals a day and a comfortable place to sleep in, and let me be able to lay my hands on my clothes when I want 'em, and that's housekeepin' enough for me.' I reckon most men's pretty much like Sam; and seein' how little a man cares about havin' a house kept, it looks like it's foolish for women to spend so much o' their time sweepin' and keepin' things in order. Mother used to think I took housekeepin' too easy. I ricollect once she was spendin' the day with me and I let a dish fall, a mighty pretty china bowl with pink roses on it, and she begun sayin' what a pity it was, and how keerless I must 'a' been to let it slip out o' my hands, and I jest laughed and picked up the pieces and says I, 'Dishes and promises are made to break. There's a time app'inted for every dish to break, jest as there is for every person to die, and this bowl's time had come.' And Mother, she laughed, and says she, 'Well, Jane, you'll never die of the housekeepin' disease.' And I wouldn't be surprised, child, if my gyardenin' and my easy goin' ways wasn't the reason why I'm here to-day watchin' my flowers grow instead o' bein' out yonder in the old buryin' ground with Hannah Crawford and the rest o' the Goshen women. Hannah took her housekeepin' like Amos Matthews took his religion, and that was what broke her down and carried her off before her time."
Clouds were floating across the sun and a delicate shadow lay over the flower-beds around us. Aunt Jane's eyes were on the distant hills beyond the budding orchard trees, and I saw with delight that she was in the garden but not of it. A few moments ago the present beauty of the wistaria had possessed her, but now she was living in another spring.
"Dr. Pendleton used to tell Hannah that her name ought to 'a' been Martha, because she was troubled about many things," continued Aunt Jane; "and it was her takin' trouble over things that come near throwin' her off her balance, back yonder in '54, the year we had the big drouth. Maybe you've heard your grandmother tell about it, child. Parson Page used to say there was nothin' like a drouth for makin' people feel their dependence on a higher power, and I reckon more prayers went up to heaven that summer than'd gone up for many a year, and folks prayed then that never had prayed before. A time like that is mighty hard on man and beast. The heavens were brass and the earth cast iron jest like the Bible says. Every livin' thing was parched up and I ricollect Sam Amos sayin' that, with the cistern and the spring dry and the river a mile and a half away, for once in his life he found it easier to be godly than to be clean.
"Well, about the time when everything was at its worst, we had a strange preacher to fill the pulpit o' Goshen church, and he preached a sermon that none of us ever forgot. There's two kinds of preachers, child, the New Testament preachers and the Old Testament preachers. Parson Page was the New Testament kind. Sam Amos used to say that Parson Page's sermons never interfered with anybody's Sunday evenin' nap. But the minute I laid eyes on the new preacher, I says to myself, 'We're goin' to have an Old Testament sermon, this day,' and sure enough we did. He was a tall, thin man, with the blackest eyes and hair you ever saw and a mouth that looked like he'd never smiled in his life, and when he walked up into the pulpit you'd 'a' thought he was one o' the old prophets come to warn men of judgment to come. He read the twenty-first chapter of Exodus, that chapter that's all about judgments and punishments; and then he turned over to Leviticus and read a chapter there about the same things, and then he picked out two texts from these chapters. One was, 'Thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe.' And the other one was, 'And if a man cause a blemish in his neighbor, as he hath done, so shall it be done to him. Breach for breach, eye for eye, tooth for tooth.'
"Well, honey, the sermon he preached from them two texts was somethin' terrible. He begun by sayin' that the kingdom of God was a kingdom of justice; that every sin brought its own punishment with it, and there was no escapin' it. He said God had fixed the penalty for every sin committed by every sinner; we couldn't always tell what the punishment would be, one sinner would be punished one way and another sinner another way, and one would have his punishment right at once, and the other might not have his for a good many years, but it was sure to come at last. He never said a word about the blood of Christ, and the only time he brought up the New Testament was when he told about Christ sayin' that we had to pay the uttermost farthing.