Nothing pleased Inglesant's fancy so much, or soothed his senses so completely, as this second dawn of the day and rising to pleasure in the cool evening. Soothed and calmed by sleep, the irritated nerves were lulled into that delicious sense for which we have no name, but which we compare to flowing water, and to the moistening of a parched and dusty drought. All thoughts of trouble and of business were banished by the intervening hours of forgetfulness, from which the mind, half-aroused and fresh from dreamland, awoke to find itself in a world as strange and fantastic as the land of sleep which it had left; a land bathed in sunset light, overarched by rainbows, saluted by cool zephyrs, soothed by soft strains of music, delighted and amused by gay festivals, peopled by varied crowds of happy people, many-coloured in dress, in green walks sparkling with fairy lamps, and seated at al fresco suppers, before cosy taverns famous for delicious wines, where the gossip of Europe, upon which Rome looked out as from a Belvedere, intrigue, and the promotions of the morning, were discussed.
Inglesant had taken lodgings in an antique villa on the Aventine, surrounded by an uncultivated garden and by vineyards. The house was partly deserted and partly occupied by a family of priests, and he slept here when he was not at the Cardinal's palace, or with other of his friends. The place was quiet and remote from the throng and noise of Rome; in the gardens were fountains in the cool shade; frescos and paintings had been left on the walls and in the rooms by the owner of the villa; the tinkling of convent bells sounded from the slopes of the hills through the laurels and ilex and across the vines; every now and then the chanting of the priests might be heard from a small Chapel at the back of the house.
Inglesant awoke from his mid-day sleep one evening to the splash of the fountain, and the scent of the fresh-turned earth in the vineyard, and found his servant arranging his room for his toilette. He was to sup that evening at the Cardinal's with some of the Fathers of the Oratory, and he dressed, as was usual with him even in his most distracted moods, with scrupulous care. A sedan was waiting for him, and he set out for the Cardinal's palace.
It was a brilliant evening; upon the hill-sides the dark trees stood out against the golden sky, the domes and pinnacles of the Churches shone in the evening light. In the quiet lanes, in the neighbourhood of the Aventine, the perfume of odoriferous trees was wafted over lofty garden walls; quiet figures flitted to and fro, a distant hum of noisy streets scarcely reached the ear, mingled with the never-ceasing bells. That morning, before he went to sleep, Inglesant had been reading "The Birds" of Aristophanes, with a voluminous commentary by some old scholar, who had brought together a mass of various learning upon the subject of grotesque apologue, fable, and the fanciful representation of the facts and follies of human life under the characters of animals and of inanimate objects. A vast number of examples of curious pantomime and other stage characters were given, and the idea preserved throughout that, by such impersonations, the voices of man's existence were able to speak with clearness and pathos, and were more sure of being listened to than when they assumed the guise of a teacher or divine. Beneath a grotesque and unexpected form they conceal a gravity more sober than seriousness itself, as irony is more sincere than the solemnity which it parodies. Truth drops her stilted gait, and becomes natural and real, in the midst of ludicrous and familiar events. The broad types of life's players into which the race is divided, especially the meanest,—thieves, beggars, outcasts,—with whom life is a reality stripped of outward show, will carry a moral and a teaching more aptly than the privileged and affected classes. Mixed with these are animals and familiar objects of household life, to which everyday use has given a character of their own. These, not in the literal repulsiveness or dulness of their monotonous existence, but abstracted, as the types or emblems of the ideas associated with each one—not a literal beggar, in his dirt and loathsomeness, but poverty, freedom, helplessness, and amusing knavery, personified in the part of a beggar—not a mere article of household use in its inanimate stupidity, but every idea and association connected with the use of such articles by generations of men and women;—these and such as these, enlivened by the sparkle of genius, set forth in gay and exquisite music, and by brilliant repartee and witty dialogue, certainly cannot be far behind the very foremost delineation of human life.
Educated in the Court of King Charles to admire Shakespeare and the Elizabethan stage, Inglesant was better able to understand these things than the Italians were, suggestive as the Italian life itself was of such reflections. The taste for music and scenery had driven dialogue and character from the stage. Magnificent operas, performed by exquisite singers, and accompanied by mechanical effects of stupendous extent, were almost the only scenic performances fashionable in Italy; but this was of less consequence where every street was a stage, and every festival an elaborate play. The Italians were pantomimic and dramatic in the highest degree without perceiving it themselves. The man who delights in regarding this life as a stage cannot attach an overwhelming importance to any incident; he observes life as a spectator, and does not engage in it as an actor; but the Italian was too impetuous to do this—he took too violent an interest in the events themselves.
The narrow streets through which Inglesant's chair passed terminated at last in a wide square. It was full of confused figures, presenting to the eye a dazzling movement of form and colour, of which last, owing to the evening light, the prevailing tint was blue. A brilliant belt of sunset radiance, like molten gold along the distant horizon, threw up the white houses into strong relief. Dark cypress trees rose against the glare of the yellow sky, tinged with blue from the fathomless azure above. The white spray of fountains flashed high over the heads of the people in the four corners of the square, and long lance-like gleams of light shot from behind the cypresses and the white houses, refracting a thousand colours in the flashing water. A murmur of gay talk filled the air, and a constant change of varied form perplexed the eye.
Inglesant alighted from his chair, and, directing his servants to proceed at once to the Cardinal's, crossed the square on foot. Following so closely on his previous dreamy thoughts, he was intensely interested and touched by this living pantomime. Human life had never before seemed to him so worthy of regard, whether looked at as a whole, inspiring noble and serious reflections, or viewed in detail when each separate atom appears pitiful and often ludicrous. The infinite distance between these two poles, between the aspirations and the exhortations of conscience, which have to do with humanity as a whole, and the actual circumstances and capacities of the individual, with which satirists and humourists have ever made free to jest,—this contrast, running through every individual life as well as through the mass of existence, seemed to him to be the true field of humour, and the real science of those "Humanities" which the schools pedantically professed to teach.
Nothing moved in the motley crowd before him but what illustrated this science,—the monk, the lover, the soldier, the improvisatore, the matron, the young girl; here the childish hand brandishing its toy, there the artisan, and the shop girl, and the maid-servant, seeking such enjoyment as their confined life afforded; the young boyish companions with interlaced arms, the benignant priest, every now and then the stately carriage slowly passing by to its place on the corso, or to the palace or garden to which its inmates were bound.
Wandering amid this brilliant fantasia of life, Inglesant's heart smote him for the luxurious sense of pleasure which he found himself taking in the present movement and aspect of things. Doubtless this human philosophy, if we may so call it, into which he was drifting, has a tendency, at least, very different from much of the teaching which is the same in every school of religious thought. Love of mankind is inculcated as a sense of duty by every such school; but by this is certainly not intended love of and acquiescence in mankind as it is. This study of human life, however, this love of human existence, is unconnected with any desire for the improvement either of the individual or of the race. It is man as he is, not man as he might be, or as he should be, which is a delightful subject of contemplation to this tolerant philosophy which human frailty finds so attractive. Man's failings, his self-inflicted miseries, his humours, the effect of his very crimes and vices, if not even those vices themselves, form a chief part in the changing drama upon which the student's eyes are so eagerly set, and without these it would lose its interest and attraction. A world of perfect beings would be to such a man of all things the most stale and unprofitable. Humour and pathos, the grotesque contrast between a man's aspirations and his actual condition, his dreams and his mean realities, would be altogether wanting in such a world. Indignation, sorrow, satire, doubt, and restlessness, allegory, the very soul and vital salt of life, would be wanting in such a world. But if a man does not desire a perfect world, what part can he have in the Christian warfare? It is true that an intimate study of a world of sin and of misfortune throws up the sinless character of the Saviour into strong relief; but the student accepts this Saviour's character and mission as part of the phenomena of existence, not as an irreconcilable crusade and battle-cry against the powers of the world on every hand. The study of life is indeed equally possible to both schools; but the pleased acquiescence in life as it is, with all its follies and fantastic pleasures, is surely incompatible with following the footsteps of the Divine Ascetic who trod the wine-press of the wrath of God. With all their errors, they who rejected the world and all its allurements, and taught the narrow life of painful self-denial, must be more nearly right than this.
Nevertheless, even before this last thought was completely formed in his mind, the sight of the moving people, and of the streets of the wonderful city opening out on every side, full of palaces and glittering shops and stalls, and crowded with life and gaiety, turned his halting choice back again in the opposite direction, and he thought something like this:—