"The Pope," I observed, "knows them too well by past experience to trust such wretches at large again."
What tales might not this man reveal! but I found he was disinclined to be communicative, and in a hurry to commence his duties. I wished him therefore a buon giorno.
When we have voluntarily shut ourselves up in a Bagno with its unhappy inmates, it seems as though the return to liberty was interdicted to us,—that we are the victims to some snare, and that the iron gates of the prison are actually closed on us for ever. But a moment's reflection dissipates the fearful illusion, and we abandon ourselves, as Lucretius describes those who behold a storm at a distance, to the pleasure derived from our own security; or as we do when leaning over the parapet of a precipice. But, at the same time, I rushed through the open doors like a captive on being delivered from his chains, and, having emerged from the gloomy gateway, breathed more freely, inhaled with a new delight the sea-breeze, and stood watching the sun sink slowly through the vaporous atmosphere till it had totally disappeared below the waters. Then I returned to my inn, reflecting that I had perhaps just seen the last of the bandits. And yet the scene I had witnessed left no impression behind it such as I had expected; it furnished no stores to feed the imagination or to awaken the enthusiasm of art. The poetry of banditism has perished in the citadel of Cività Vecchia.
THE GLORIES OF GOOD HUMOUR.
BY GODFREY GOODFELLOW.
"Est Ulubris, animus si te non deficit æquus."—Hor.
What a charming thing good humour is! How superexcellent and inestimable a quality, or character, or attribute of the mind! Yes, I unhesitatingly declare there is nothing like it. It is the only true key to the casket of happiness, the real source of all this world's enjoyments, the potent mithridate of misery, the balm of life, the care-dispelling Nepenthe, the rich restoring heavenly elixir drawn by wisdom from the alembic of content.
The good-humoured man is the only true philosopher. He alone knows how to enjoy life. He is wiser far than all the grave Saturnine star-gazers and moralists in the world. Is he not? Why, of what use is all our philosophy if it does not enable a man to be merry and live happy? Psha! to give way to grief, to allow the mind to succumb to despondency, is certainly to exhibit our poor humanity in one of the most ridiculous positions in which it could be placed. Diogenes, domiciled in a tub, cuts rather a curious figure amidst the sages of antiquity; and so do a host of others: but, certainly, Heraclitus in tears exhibits the weakness of human nature more glaringly than any of them. Grieving, forsooth! Why, 'tis just as if a man, plunging into the sea, should tie a stone about his neck in order to enable him to swim the better. Grieving is indeed a bad sort of a safety-jacket in a "sea of troubles." No: give me the good-humoured man; the fine, gay, jovial fellow, whom no disasters can depress; the true minion of merriment and fun, whom no sorrows can sadden; the genuine votary of "heart-easing mirth," whose mind, like the lark at sunrise, is ever cheerful and gay;