Читать книгу: «The Atlantic Monthly, Volume 08, No. 47, September, 1861», страница 9
"How strange," she thought, "that he should think so much of me! What can he see in me? And how can it be that a great lord, who speaks so gently and is so reverential to a poor girl, and asks prayers so humbly, can be so wicked and unbelieving as he says he is? Dear God, it cannot be that he is an unbeliever; the great Enemy has been permitted to try him, to suggest doubts to him, as he has to holy saints before now. How beautifully he spoke about his mother!—tears glittered in his eyes then,—ah, there must be grace there after all!"
"Well, my little heart," said Elsie, interrupting her reveries, "have you had a pleasant day?"
"Delightful, grandmamma," said Agnes, blushing deeply with consciousness.
"Well," said Elsie, with satisfaction, "one thing I know,—I've frightened off that old hawk of a cavalier with his hooked nose. I haven't seen so much as the tip of his shoe-tie to-day. Yesterday he made himself very busy around our stall; but I made him understand that you never would come there again till the coast was clear."
The monk was busily retouching the sketch of the Virgin of the Annunciation. He looked up, and saw Agnes standing gazing towards the setting sun, the pale olive of her cheek deepening into a crimson flush. His head was too full of his own work to give much heed to the conversation that had passed, but, looking at the glowing face, he said to himself,—
"Truly, sometimes she might pass for the rose of Sharon as well as the lily of the valley!"
The moon that evening rose an hour later than the night before, yet found Agnes still on her knees before the sacred shrine, while Elsie, tired, grumbled at the draft on her sleeping-time.
"Enough is as good as a feast," she remarked between her teeth; still she had, after all, too much secret reverence for her grandchild's piety openly to interrupt her. But in those days, as now, there were the material and the spiritual, the souls who looked only on things that could be seen, touched, and tasted, and souls who looked on the things that were invisible.
Agnes was pouring out her soul in that kind of yearning, passionate prayer possible to intensely sympathetic people, in which the interests and wants of another seem to annihilate for a time personal consciousness, and make the whole of one's being seem to dissolve in an intense solicitude for something beyond one's self. In such hours prayer ceases to be an act of the will, and resembles more some overpowering influence which floods the soul from without, bearing all its faculties away on its resistless tide.
Brought up from infancy to feel herself in a constant circle of invisible spiritual agencies, Agnes received this wave of intense feeling as an impulse inspired and breathed into her by some celestial spirit, that thus she should be made an interceding medium for a soul in some unknown strait or peril. For her faith taught her to believe in an infinite struggle of intercession in which all the Church Visible and Invisible were together engaged, and which bound them in living bonds of sympathy to an interceding Redeemer, so that there was no want or woe of human life that had not somewhere its sympathetic heart, and its never-ceasing prayer before the throne of Eternal Love. Whatever may be thought of the actual truth of this belief, it certainly was far more consoling than that intense individualism of modern philosophy which places every soul alone in its life-battle,—scarce even giving it a God to lean upon.
CHAPTER XI. THE CONFESSIONAL
The reader, if a person of any common knowledge of human nature, will easily see the direction in which a young, inexperienced, and impressible girl would naturally be tending under all the influences which we perceive to have come upon her.
But in the religious faith which Agnes professed there was a modifying force, whose power both for good and evil can scarcely be estimated.
The simple Apostolic direction, "Confess your faults one to another," and the very natural need of personal pastoral guidance and assistance to a soul in its heavenward journey, had in common with many other religious ideas been forced by the volcanic fervor of the Italian nature into a certain exaggerated proposition. Instead of brotherly confession one to another, or the pastoral sympathy of a fatherly elder, the religious mind of the day was instructed in an awful mysterious sacrament of confession, which gave to some human being a divine right to unlock the most secret chambers of the soul, to scrutinize and direct its most veiled and intimate thoughts, and, standing in God's stead, to direct the current of its most sensitive and most mysterious emotions.
Every young aspirant for perfection in the religious life had to commence by an unreserved surrender of the whole being in blind faith at the feet of some such spiritual director, all whose questions must be answered, and all whose injunctions obeyed, as from God himself. Thenceforward was to be no soul-privacy, no retirement, nothing too sacred to be expressed, too delicate to be handled and analyzed. In reading the lives of those ethereally made and moulded women who have come down to our day canonized as saints in the Roman Catholic communion, one too frequently gets the impression of most regal natures, gifted with all the most divine elements of humanity, but subjected to a constant unnatural pressure from the ceaseless scrutiny and ungenial pertinacity of some inferior and uncomprehending person invested with the authority of a Spiritual Director.
That there are advantages attending this species of intimate direction, when wisely and skilfully managed, cannot be doubted. Grovelling and imperfect natures have often thus been lifted up and carried in the arms of superior wisdom and purity. The confession administered by a Fenelon or a Francis de Sales was doubtless a beautiful and most invigorating ordinance; but the difficulty in its actual working is the rarity of such superior natures,—the fact, that the most ignorant and most incapable may be invested with precisely the same authority as the most intelligent and skilful.
He to whom the faith of Agnes obliged her to lay open her whole soul, who had a right with probing-knife and lancet to dissect out all the finest nerves and fibres of her womanly nature, was a man who had been through all the wild and desolating experiences incident to a dissipated and irregular life in those turbulent days.
It is true, that he was now with most stringent and earnest solemnity striving to bring every thought and passion into captivity to the spirit of his sacred vows; but still, when a man has once lost that unconscious soul-purity which exists in a mind unscathed by the fires of passion, no after-tears can weep it back again. No penance, no prayer, no anguish of remorse can give back the simplicity of a soul that has never been stained.
If Padre Francesco had not failed to make those inquiries into the character of Agnes's mysterious lover which he assumed to be necessary as a matter of pastoral faithfulness.
It was not difficult for one possessing the secrets of the confessional to learn the real character of any person in the neighborhood, and it was with a kind of bitter satisfaction which rather surprised himself that the father learned enough ill of the cavalier to justify his using every possible measure to prevent his forming any acquaintance with Agnes. He was captain of a band of brigands, and, of course, in array against the State; he was excommunicated, and, of course, an enemy of the Church. What but the vilest designs could be attributed to such a man? Was he not a wolf prowling round the green, secluded pastures where as yet the Lord's lamb had been folded in unconscious innocence?
Father Francesco, when he next met Agnes at the confessional, put such questions as drew from her the whole account of all that had passed between her and the stranger. The recital on Agnes's part was perfectly translucent and pure, for she had said no word and had had no thought that brought the slightest stain upon her soul. Love and prayer had been the prevailing habit of her life, and in promising to love and pray she had had no worldly or earthly thought. The language of gallantry, or even of sincere passion, had never reached her ear; but it had always been as natural to her to love every human being as for a plant with tendrils to throw them round the next plant, and therefore she entertained the gentle guest who had lately found room in her heart without a question or a scruple.
As Agnes related her childlike story of unconscious faith and love, her listener felt himself strangely and bitterly agitated. It was a vision of ignorant purity and unconsciousness rising before him, airy and glowing as a child's soap-bubble, which one touch might annihilate; but he felt a strange remorseful tenderness, a yearning admiration, at its unsubstantial purity. There is something pleading and pitiful in the simplicity of perfect ignorance,—a rare and delicate beauty in its freshness, like the morning-glory cup, which, once withered by the heat, no second morning can restore. Agnes had imparted to her confessor, by a mysterious sympathy, something like the morning freshness of her own soul; she had redeemed the idea of womanhood from gross associations, and set before him a fair ideal of all that female tenderness and purity may teach to man. Her prayers—well he believed in them,—but be set his teeth with a strange spasm of inward passion,—when he thought of her prayers and love being given to another. He tried to persuade himself that this was only the fervor of pastoral zeal against a vile robber who had seized the fairest lamb of the sheepfold; but there was an intensely bitter, miserable feeling connected with it, that scorched and burned his higher aspirations like a stream of lava running among fresh leaves and flowers.
The conflict of his soul communicated a severity of earnestness to his voice and manner which made Agnes tremble, as he put one probing question after another, designed to awaken some consciousness of sin in her soul. Still, though troubled and distressed by his apparent disapprobation, her answers came always clear, honest, unfaltering, like those of one who could not form an idea of evil.
When the confession was over, he came out of his recess to speak with Agnes a few words face to face. His eyes had a wild and haggard earnestness, and a vivid hectic flush on either cheek told how extreme was his emotion. Agnes lifted her eyes to his with an innocent wondering trouble and an appealing confidence that for a moment wholly unnerved him. He felt a wild impulse to clasp her in his arms; and for a moment it seemed to him he would sacrifice heaven and brave hell, if he could for one moment hold her to his heart, and say that he loved her,—her, the purest, fairest, sweetest revelation of God's love that had ever shone on his soul,—her, the only star, the only flower, the only dew-drop of a burning, barren, weary life. It seemed to him that it was not the longing, gross passion, but the outcry of his whole nature for something noble, sweet, and divine.
But he turned suddenly away with a sort of groan, and, folding his robe over his face, seemed engaged in earnest prayer. Agnes looked at him awe-struck and breathless.
"Oh, my father!" she faltered, "what have I done?"
"Nothing, my poor child," said the father, suddenly turning toward her with recovered calmness and dignity; "but I behold in thee a fair lamb whom the roaring lion is seeking to devour. Know, my daughter, that I have made inquiries concerning this man of whom you speak, and find that he is an outlaw and a robber and a heretic,—a vile wretch stained by crimes that have justly drawn down upon him the sentence of excommunication from our Holy Father the Pope."
Agnes grew deadly pale at this announcement.
"Can it be possible?" she gasped. "Alas! what dreadful temptations have driven him to such sins?"
"Daughter, beware how you think too lightly of them, or suffer his good looks and flattering words to blind you to their horror. You must from your heart detest him as a vile enemy."
"Must I, my father?"
"Indeed you must."
"But if the dear Lord loved us and died for us when we were his enemies, may we not pity and pray for unbelievers? Oh, say, my dear father, is it not allowed to us to pray for all sinners, even the vilest?"
"I do not say that you may not, my daughter," said the monk, too conscientious to resist the force of this direct appeal; "but, daughter," he added, with an energy that alarmed Agnes, "you must watch your heart; you must not suffer your interest to become a worldly love: remember that you are chosen to be the espoused of Christ alone."
While the monk was speaking thus, Agnes fixed on him her eyes with an innocent mixture of surprise and perplexity,—which gradually deepened into a strong gravity of gaze, as if she were looking through him, through all visible things into some far-off depth of mysterious knowledge.
"My Lord will keep me," she said; "my soul is safe in His heart as a little bird in its nest; but while I love Him, I cannot help loving everybody whom He loves, even His enemies: and, father, my heart prays within me for this poor sinner, whether I will or no; something within me continually intercedes for him."
"Oh, Agnes! Agnes! blessed child, pray for me also," said the monk, with a sudden burst of emotion which perfectly confounded his disciple. He hid his face with his hands.
"My blessed father!" said Agnes, "how could I deem that holiness like yours had any need of my prayers?"
"Child! child! you know nothing of me. I am a miserable sinner, tempted of devils, in danger of damnation."
Agnes stood appalled at this sudden burst, so different from the rigid and restrained severity of tone in which the greater part of the conversation had been conducted. She stood silent and troubled; while he, whom she had always regarded with such awful veneration, seemed shaken by some internal whirlwind of emotion whose nature she could not comprehend.
At length Father Francesco raised his head, and recovered his wonted calm severity of expression.
"My daughter," he said, "little do the innocent lambs of the flock know of the dangers and conflicts through which the shepherds must pass who keep the Lord's fold. We have the labors of angels laid upon us, and we are but men. Often we stumble, often we faint, and Satan takes advantage of our weakness. I cannot confer with you now as I would; but, my child, listen to my directions. Shun this young man; let nothing ever lead you to listen to another word from him; you must not even look at him, should you meet, but turn away your head and repeat a prayer. I do not forbid you to practise the holy work of intercession for his soul, but it must be on these conditions.
"My father," said Agnes, "you may rely on my obedience"; and, kneeling, she kissed his hand.
He drew it suddenly away, with a gesture of pain and displeasure.
"Pardon a sinful child this liberty," said Agnes.
"You know not what you do," said the father, hastily. "Go, my daughter,—go, at once; I will confer with you some other time"; and hastily raising his hand in an attitude of benediction, he turned and went into the confessional.
"Wretch! hypocrite! whited sepulchre!" he said to himself,—"to warn this innocent child against a sin that is all the while burning in my own bosom! Yes, I do love her,—I do! I, that warn her against earthly love, I would plunge into hell itself to win hers! And yet, when I know that the care of her soul is only a temptation and a snare to me, I cannot, will not give her up! No, I cannot!—no, I will not! Why should I not love her? Is she not pure as Mary herself? Ah, blessed is he whom such a woman leads! And I—I—have condemned myself to the society of swinish, ignorant, stupid monks,—I must know no such divine souls, no such sweet communion! Help me, blessed Mary!—help a miserable sinner!"
Agnes left the confessional perplexed and sorrowful. The pale, proud, serious face of the cavalier seemed to look at her imploringly, and she thought of him now with the pathetic interest we give to something noble and great exposed to some fatal danger. "Could the sacrifice of my whole life," she thought, "rescue this noble soul from perdition, then I shall not have lived in vain. I am a poor little girl; nobody knows whether I live or die. He is a strong and powerful man, and many must stand or fall with him. Blessed be the Lord that gives to his lowly ones a power to work in secret places! How blessed should I be to meet him in Paradise, all splendid as I saw him in my dream! Oh, that would be worth living for,—worth dying for!"
* * * * *
THE AQUARIUM
The sumptuous abode of Licinius Crassus echoes with his sighs and groans. His children and slaves respect his profound sorrow, and leave him with intelligent affection to solitude,—that friend of great grief, so grateful to the afflicted soul, because tears can flow unwitnessed. Alas! the favorite sea-eel of Crassus is dead, and it is uncertain whether Crassus can survive it!
This sensitive Roman caused his beloved fish to be buried with great magnificence: he raised a monument to its memory, and never ceased to mourn for it. So say Macrobius and Aelian.
This man, we are told, who displayed so little tenderness towards his servants, had an extraordinary weakness concerning his fine sea-eels. He passed his life beside the superb fish-pond, where he lovingly fattened them from his own hand. Nor was his fondness for pisciculture exceptional in his times. The fish-pond, to raise and breed the finest varieties of fish, was as necessary an adjunct to a complete establishment as a barn-yard or hen-coop to a modern farmer or rural gentleman. Wherever there was a well-appointed Roman villa, it contained a piscina; while many gardens near the sea could boast also a vivarium, which, in this connection, means an oyster-bed.
Fish-ponds, of course, varied with the wealth, the ingenuity, and the taste of their owners. Many were of vast size and of heterogeneous contents. The costly Muraena, the carp, the turbot, and many other varieties, sported at will in the great inclosures prepared for them. The greater part of the Roman emperors were very fond of sea-eels. The greedy Vitellius, growing tired of this dish, would at last, as Suetonius assures us, eat only the soft roe; and numerous vessels ploughed the seas in order to obtain it for him. The family of Licinius took their surname of Muraena from these fish, in order thus to perpetuate their silly affection for them. The love of fish became a real mania, and the Murcena Helena was worshipped.
Hortensius, who possessed three splendid country-seats, constructed in the grounds of his villa at Bauli a fish-tank so massive that it has endured to the present day, and so vast as to gain for it even then the name of Piscina Mircihilis. It is a subterraneous edifice, vaulted, and divided by four rows of arcades and numerous columns,—some ten feet deep, and of very great extent. Here the largest fishes could be fattened at will; and even the mighty sturgeon, prince of good-cheer, might find ample accommodations.
Lucullus, that most ostentatious of patricians, and autocrat of bons-vivants, had a mountain cut through in the neighborhood of Naples, so as to open a canal, and bring up the sea and its fishes to the centre of the gardens of his sumptuous villa. So Cicero well names him one of the Tritons of fish-pools. His country-seat of Pausilypum resembled a village rather than a villa, and, if of less extent, was more magnificent in luxury than the gigantic villa of Hadrian, near Tivoli. Great masses of stone-work are still visible, glimmering under the blue water, where the marble walls repelled the waves, and ran out in long arcades and corridors far into the sea. Inlets and creeks, which wear even now an artificial air, mark the site of piscinae and refreshing lakes. Here were courts, baths, porticoes, and terraces, in the villa urbana, or residence of the lord,—the villa rustica for the steward and slaves,—the gallinarium for hens,—the apiarium for bees,—the suile for swine,—the villa fructuaria, including the buildings for storing corn, wine, oil, and fruits,—the horius, or garden,—and the park, containing the fish-pond and the vivarium. Statues, groves, and fountains, pleasure-boats, baths, jesters, and even a small theatre, served to vary the amusements of the lovely grounds and of the tempting sea.
But it was not to be supposed that men satiated with the brutal shows of the amphitheatre, even if enervated by their frequentation of the Suburra, could, on leaving the city, be always content with simple pleasures, rural occupations, or pleasure-sails. Habit demanded something more exciting; and the ready tragedy of a fish-pond filled with ravenous eels fed upon human flesh furnished the needed excitement. For men blasé with the spectacles of lions and tigers lacerating the bestiarii. It was much more exciting to witness a swarm of sea-eels tearing to pieces an awkward or rebellious slave. Vedius Pollio, a Roman knight of the highest distinction, could find nothing better to do for his dear Muraenae than to throw them slaves alive; and he never failed to have sea-eels served to him after their odious repast, says Tertullian. It is true, these wretched creatures generally deserved this terrible punishment; for instance, Seneca speaks of one who had the awkwardness to break a crystal vase while waiting at supper on the irascible Pollio.
Pisciculture was carried so far that fish-ponds were constructed on the roofs of houses. More practical persons conducted a stream of river-water through their dining-rooms, so that the fish swam under the table, and it "was only necessary to stoop and pick them out the moment before eating them; and as they were often cooked on the table, their perfect freshness was thus insured. Martial (Lib. X., Epigram. XXX., vv. 16-25) alludes to this custom, as well as to the culture and taming of fish in the piscina.
"Nec seta largo quaerit in mari praedam,
Sed e cubiclo lectuloque jactatam
Spectatus alte lineam trahit piscis.
Si quando Nereus sentit Aeoli regnum,
Ridet procellas tula de suo mensa.
Piscina rhombum pascit et lupos vernas,
Nomenculator mugilem citat notum
Et adesse jussi prodeunt senes mulli."
It having been remarked that the red mullet passed through many changes of color in dying, like the dolphin, fashion decreed that it should die upon the table. Served alive, inclosed in a glass vessel, it was cooked in the presence of the attentive guests, by a slow fire, in order that they might gloat upon its sufferings and expiring hues, before satisfying their appetites with its flesh.
It will not surprise us to learn that the eminent gourmand Apicius offered a prize to the inventor of a new sauce made of mullets' livers.
But we may remark, that fish, like all other natural objects, were studied by the ancients only to pet or to eat. All their views of Nature were essentially selfish; none were disinterested, reverential, deductive, or scientific. Nature ministered only to their appetites, in her various kinds of food,—to their service, in her beasts of burden,—or to their childish or ferocious amusement, with talking birds, as the starling, with pet fish, or with pugnacious wild beasts. There was no higher thought. The Greeks, though fond of flowers, and employing them for a multitude of adornments and festive occasions entirely unequalled now, yet did not advance to their botanical study or classification. The Roman, if enamored of the fine arts, could see no Art in Nature. There was no experiment, no discovery, and but little observation. The whole science of Natural History, which has assumed such magnitude and influence in our times, was then almost entirely neglected.
And yet what an opportunity there was for the naturalist, had a single enthusiast arisen? All lands, all climes, and all their natural productions were subservient to the will of the Emperor. The orb of the earth was searched for the roe of eels or the fins of mullets to gratify Caesar. And the whole world might have been explored, and specimens deposited in one gigantic museum in the Eternal City, at the nod of a single individual. But the observer, the lover of Nature, was wanting; and the whole world was ransacked merely to consign its living tenants to the vivaria, and thence to the fatal arena of the amphitheatre. Yet even here the naturalist might have pursued his studies on individuals, and even whole species, both living and dead, without quitting Rome. The animal kingdom lay tributary at his feet, but served only to satiate his appetite or his passions, and not to enrich his mind.
So, again, Rome's armies traversed the globe, and her legions were often explorers of hitherto unknown regions. But no men of science, no corps of savans was attached to her cohorts, to march in the footsteps of conquest and gather the fruits of victory to enrich the schools. Provinces were devastated, great cities plundered, nations made captive, and all the masterpieces of Art borne off to adorn Rome. But Nature was never rifled of her secrets; nor was discovery carried beyond the most material things. The military spirit stifled natural science.
There were then, to be sure, no tendencies of thought to anything but war, pleasure, literature, or art. There was comparatively no knowledge of the physical sciences, whose culture Mr. Buckle has shown to have exerted so powerful an influence on civilization. The convex lens—as since developed into the microscope, the giver of a new world to man—was known to Archimedes only as an instrument to burn the enemy's fleet.
* * * * *
Modern pisciculture in some measure imitates, although, it does not rival the ancient. Many methods have been devised in France and England of breeding and nurturing the salmon, the trout, and other valuable fish, which are annually becoming more scarce in all civilized countries. But all this is on a far different principle from that pursued at Rome. We follow pisciculture from necessity or economy, because fish of certain kinds are yearly dying out, and to produce a cheap food; but the Romans followed it as a luxury, or a childish amusement, alone. And although our aldermen may sigh over a missing Chelonian, as Crassus for his deceased eel, or the first salmon of the season bring a fabulous price in the market, yet the time has long passed when the gratification of appetite is alone thought of in connection with Nature. We know that living creatures are to be studied, as well as eaten; and that the faithful and reverent observation of their idiosyncrasies, lives, and habits is as healthful and pleasing to the mind as the consumption of their flesh is wholesome and grateful to the body. The whole science of Zoölogy has arisen, with its simple classifications and its vast details. The vivaria of the Jardin des Plantes rival those of the Colosseum in magnitude, and excel them in object. Nature is ransacked, explored, and hunted down in every field, only that she may add to the general knowledge. Museums collect and arrange all the types of creative wisdom, from the simple cell to man. Science searches out their extinct species and fossil remains, and tells their age by Geology. The microscope pursues organic matter down into an infinity of smallness, proportionately as far as the telescope traces it upwards in the infinity of illimitable space. Last of all, though not till long after the earth and the air had been seemingly exhausted, the desire of knowledge began to push its way into the arcana of the sea,—that hidden half of Nature, where are to be found those wonders described by Milton at the Creation,—where, in obedience to the Divine command,
"Be fruitful, multiply, and in the seas
And lakes and running streams the waters fill, …
Forthwith the sounds and seas, each creek and bay,
With fry innumerable swarm, and shoals
Of fish, that with their fins and shining scales
Glide under the green wave in sculls that oft
Bank the mid sea: part single or with mate
Graze the sea-weed, their pasture, and through groves
Of coral stray, or sporting with quick glance
Show to the sun their waved coats dropt with gold,
Or in their pearly shells at ease attend
Moist nutriment, or under rocks their food
In jointed armor watch."
But no means were at hand to pursue these unknown creatures to their unknown residences, and to observe their manners when at home. Single, withered, and often mutilated specimens of minute fish, mollusks, or radiata, in the museum, alone illustrated the mysteries of the deep sea. Fish, to be sure, could be kept for longer or shorter periods in globes of glass filled with water; but the more delicate creatures inevitably perished soon after their removal from their mysterious abodes. Such a passionate desire to "search Nature and know her secrets" finally originated the idea of the Aquarium.
The term vivarium was used among the ancients to signify many things,—from the dens of the wild animals which opened under the Colosseum, to an oyster-bed; and so now it may mean any collection of living creatures. Hence it could convey no distinct idea of a marine collection such as we propose to describe. The term aqua was added to express the watery element; but the compound aqua-vivarium was too clumsy for frequent employment, and the abbreviated word aquarium has come into general use.
Thus the real Aquarium is a water-garden and a menagerie combined,—and aims to show life beneath the waters, both animal and vegetable, in all the domestic security of its native home, and in all the beauty, harmony, and nice adaptation of Nature herself. It is no sudden discovery, but the growth of a long and patient research by naturalists.
"What happens, when we put half a dozen gold-fish into a globe? The fishes gulp in water and expel it at the gills. As it passes through the gills, whatever free oxygen the water contains is absorbed, and carbonic acid given off in its place; and in course of time, the free oxygen of the water is exhausted, the water becomes stale, and at last poisonous, from excess of carbonic acid. If the water is not changed, the fishes come to the surface and gulp atmospheric air. But though they naturally breathe air (oxygen) as we do, yet they are formed to extract it from the water; and when compelled to take air from the surface, the gills, or lungs, soon get inflamed, and death at last puts an end to their sufferings.
