Stella Fregelius: A Tale of Three Destinies

by H. Rider Haggard

Such was the end of the diary of Stella.

Morris shut the book with something like a sob. Then he rose and began to tramp up and down the length of the long, lonely room, while thoughts, crowded, confused, and overwhelming, pressed in upon his mind. What a woman was this whom he had lost! Who had known another so pure, so spiritual? Surely she did not belong to this world, and therefore her last prayer was so quickly answered, therefore Heaven took her. Many reading those final pages might have said with the philosopher she imagined that the shock of love and the sorrow of separation had turned her brain, and that she was mad. For who, so such might argue, would think that person otherwise than mad who dared to translate into action, and on earth to set up as a ruling star, that faith which day by day their lips professed.

Yet it would seem after all that this “dreamer and mystic” Stella believed in nothing which our religion, accepted by millions without cavil, does not promise to its votaries. Its revelations and rewards marked the extremest limits of her fantasy; immortality of the personal soul, its foundation stone, was the rock on which she built. A heaven where there is no earthly marriage, but where each may consort with the souls most loved and most desired; where all sorrows are forgotten, all tears are wiped away, all purposes made clear, reserved for those who deny themselves, do their duty, and seek forgiveness of their sins—this heaven conceived by Stella, is it not vowed to us in the pages of the Gospel? Is it not vowed again and again, sometimes with more detail, sometimes with less; sometimes in open, simple words, sometimes wrapped in the mystic allegory of the visions of St. John; but everywhere and continually held before us as our crown and great reward? And the rest, such things as her belief in guardian angels, and that it had been given to her mortal eyes to behold and commune with a beloved ghost, is there not ample warrant for them in those inspired writings? Were not the dead seen of many in Jerusalem on the night of fear, and are we not told of “ministering spirits sent forth to do service for the sake of them that shall inherit salvation?” and of the guardian angels, who look continually upon the Father?

Now it all grew clear to Morris. In Stella he beheld an example of the doctrines of Christianity really inspiring the daily life of the believer. If her strong faith animated all those who served under that banner, then in like circumstances they would act as she had acted. They would have no doubts; their fears would vanish; their griefs be comforted, and, to a great extent, even the promptings and passions of their mortality would be trodden under foot. With Stella they would be ready to neglect the temporary in their certainty of the eternal, and even to welcome death, to them in truth, and not in mere convention, the Gate of Life.

Many things are promised to those who can achieve faith. Stella achieved it and became endued with some portion of the promise. Spiritual faith, not inherited, nor accepted, but hard-won by personal struggle and experience; that was the key-note to her character and the explanation of her actions. Yet that faith, when examined into, was nothing exotic; no combination of mysticism and mummery, but one founded upon the daily creed of the English and its fellow churches, and understood and applied to the circumstances of a life which was as brief as it seemed to be unfortunate. This was Morris’s discovery, open and obvious enough, and yet at first until he grew accustomed to it, a thing marvellous in his eyes; one, moreover, in which he found comfort; since surely that straight but simple path was such as his feet might follow.

And she loved him. Oh! how she had loved him. There could be no doubt; there were her words written in that book, not hastily spoken beneath the pressure of some sudden wind of feeling, but set down in black and white, thought over, reasoned out, and recorded. And then their purport. They were a paean of passion, but the dirge of its denial. They dwelt upon the natural hopes of woman only to put them by.

“Yet how can I choke the truth and tread down the human heart within me? Oh! the road that my naked feet must tread is full of thorns, and heavy the cross that I must bear. . . . So I go to my marriage, such as it is, so I bend my back to the burden, so I bow my head to the storm, and through it all I thank God for what He has been pleased to send me. I may seem poor, but how rich I am who have been dowered with a love that I know to be eternal as my eternal soul.”

That was her creed, those were the teachings of her philosophy. And this was the woman who had loved him, who died loving him. Her very words came back, spoken but a few seconds before the end:—“Remember every word which I have said to you. Remember that we are wed—truly wed; that I go to wait for you, and that even if you do not see me, I will, if I may, be near you always.”

“I go to wait for you. I will be near you always.” Here was another inspiration. For three years or more he had been thinking of her as dead. Or rather he had thought of her in that nebulous, undefined fashion in which we consider the dead; the slumberous people who forget everything, who see nothing; who, if they exist at all, are like stones upon the beach rolled to and fro blind and senseless, not of their own desire, but by the waves of a fearful fate that itself is driven on with the strength of a secret storm of Will. And this fate some call the Breath of God, and some the working of a soulless force that compels the universe, past, present, and to be.

But was this view as real as it is common? If Stella were right, if our religion were right, it must be most wrong. That religion told us that the Master of mankind descended into Hades to preach to the souls of men. Did he preach to dumb, ocean-driven stones, to frozen forms and fossils who had once been men, or to spirits, changed, but active and existent?