As I gazed on the sculptured forms before me, and the little chapel, whose Gothic roof seemed to protect their marble sleep, my busy memory swung back the dark portals of the past, and the picture of their sad and eventful lives came up before me in the gloomy distance. What a lesson for those who are endowed with the fatal gift of genius! It would seem, indeed, that He who “tempers the wind to the shorn lamb” tempers also his chastisements to the errors and infirmities of a weak and simple mind, — while the transgressions of him upon whose nature are more strongly marked the intellectual attributes of the Deity are followed, even upon earth, by severer tokens of the divine displeasure. He who sins in the darkness of a benighted intellect sees not so clearly, through the shadows that surround him, the countenance of an offended God; but he who sins in the broad noonday of a clear and radiant mind, when at length the delirium of sensual passion has subsided, and the cloud flits away from before the sun, trembles beneath the searching eye of that accusing power which is strong in the strength of a godlike intellect. Thus the mind and the heart are closely linked together, and the errors of genius bear with them their own chastisement, even upon earth. The history of Abélard and Héloïse is an illustration of this truth. But at length they sleep well. Their lives are like a tale that is told; their errors are “folded up like a book”; and what mortal hand shall break the seal that death has set upon them?
Leaving this interesting tomb behind me, I took a pathway to the left, which conducted me up the hill-side. I soon found myself in the deep shade of heavy foliage, where the branches of the yew and willow mingled, interwoven with the tendrils and blossoms of the honeysuckle. I now stood in the most populous part of this city of tombs. Every step awakened a new train of thrilling recollections; for at every step my eye caught the name of some one whose glory had exalted the character of his native land, and resounded across the waters of the Atlantic. Philosophers, historians, musicians, warriors, and poets slept side by side around me; some beneath the gorgeous monument, and some beneath the simple headstone. But the political intrigue, the dream of science, the historical research, the ravishing harmony of sound, the tried courage, the inspiration of the lyre, — where are they? With the living, and not with the dead! The right hand has lost its cunning in the grave; but the soul, whose high volitions it obeyed, still lives to reproduce itself in ages yet to come.
Among these graves of genius I observed here and there a splendid monument, which had been raised by the pride of family over the dust of men who could lay no claim either to the gratitude or remembrance of posterity. Their presence seemed like an intrusion into the sanctuary of genius. What had wealth to do there? Why should it crowd the dust of the great? That was no thoroughfare of business, — no mart of gain! There were no costly banquets there; no silken garments, nor gaudy liveries, nor obsequious attendants! “What servants,” says Jeremy Taylor, “shall we have to wait upon us in the grave? what friends to visit us? what officious people to cleanse away the moist and unwholesome cloud reflected upon our faces from the sides of the weeping vaults, which are the longest weepers for our funerals?” Material wealth gives a factitious superiority to the living, but the treasures of intellect give a real superiority to the dead; and the rich man, who would not deign to walk the street with the starving and penniless man of genius, deems it an honor, when death has redeemed the fame of the neglected, to have his own ashes laid beside him, and to claim with him the silent companionship of the grave.
I continued my walk through the numerous winding paths, as chance or curiosity directed me. Now I was lost in a little green hollow, overhung with thick-leaved shrubbery, and then came out upon an elevation, from which, through an opening in the trees, the eye caught glimpses of the city, and the little esplanade, at the foot of the hill, where the poor lie buried. There poverty hires its grave, and takes but a short lease of the narrow house. At the end of a few months, or at most of a few years, the tenant is dislodged to give place to another, and he in turn to a third. “Who,” says Sir Thomas Browne, “knows the fate of his bones, or how often he is to be buried? Who hath the oracle of his ashes, or whither they are to be scattered?”
Yet, even in that neglected corner, the hand of affection had been busy in decorating the hired house. Most of the graves were surrounded with a slight wooden paling, to secure them from the passing footstep; there was hardly one so deserted as not to be marked with its little wooden cross, and decorated with a garland of flowers; and here and there I could perceive a solitary mourner, clothed in black, stooping to plant a shrub on the grave, or sitting in motionless sorrow beside it.
As I passed on, amid the shadowy avenues of the cemetery, I could not help comparing my own impressions with those which others have felt when walking alone among the dwellings of the dead. Are, then, the sculptured urn and storied monument nothing more than symbols of family pride? Is all I see around me a memorial of the living more than of the dead, — an empty show of sorrow, which thus vaunts itself in mournful pageant and funeral parade? Is it indeed true, as some have said, that the simple wild-flower, which springs spontaneously upon the grave, and the rose, which the hand of affection plants there, are fitter objects wherewith to adorn the narrow house? No! I feel that it is not so! Let the good and the great be honored even in the grave. Let the sculptured marble direct our footsteps to the scene of their long sleep; let the chiselled epitaph repeat their names, and tell us where repose the nobly good and wise! It is not true that all are equal in the grave. There is no equality even there. The mere handful of dust and ashes, — the mere distinction of prince and beggar, — of a rich winding-sheet and a shroudless burial, — of a solitary grave and a family vault, — were this all, — then, indeed, it would be true that death is a common leveller. Such paltry distinctions as those of wealth and poverty are soon levelled by the spade and mattock; the damp breath of the grave blots them out for ever. But there are other distinctions which even the mace of death connot level or obliterate. Can it break down the distinction of virtue and vice? Can it confound the good with the bad? the noble with the base? all that is truly great, and pure, and godlike, with all that is scorned, and sinful, and degraded? No! Then death is not a common leveller! Are all alike beloved in death and honored in their burial? Is that ground holy where the bloody hand of the murderer sleeps from crime? Does every grave awaken the same emotions in our hearts? and do the footsteps of the stranger pause as long beside each funeral-stone? No! Then all are not equal in the grave! And as long as the good and evil deeds of men live after them, so long will there be distinctions even in the grave. The superiority of one over another is in the nobler and better emotions which it excites; in its more fervent admonitions to virtue; in the livelier recollection which it awakens of the good and the great, whose bodies are crumbling to dust beneath our feet!
If, then, there are distinctions in the grave, surely it is not unwise to designate them by the external marks of honor. These outward appliances and memorials of respect, — the mournful urn, — the sculptured bust, — the epitaph eloquent in praise, — cannot indeed create these distinctions, but they serve to mark them. It is only when pride or wealth builds them to honor the slave of mammon or the slave of appetite, when the voice from the grave rebukes the false and pompous epitaph, and the dust and ashes of the tomb seem struggling to maintain the superiority of mere worldly rank, and to carry into the grave the bawbles of earthly vanity, — it is then, and then only, that we feel how utterly worthless are all the devices of sculpture, and the empty pomp of monumental brass!
After rambling leisurely about for some time, reading the inscriptions on the various monuments which attracted my curiosity, and giving way to the different reflections they suggested, I sat down to rest myself on a sunken tombstone. A winding gravel-walk, overshaded by an avenue of trees, and lined on both sides with richly sculptured monuments, had gradually conducted me to the summit of the hill, upon whose slope the cemetery stands. Beneath me in the distance, and dim-disc
overed through the misty and smoky atmosphere of evening, rose the countless roofs and spires of the city. Beyond, throwing his level rays athwart the dusky landscape, sank the broad red sun. The distant murmur of the city rose upon my ear; and the toll of the evening bell came up, mingled with the rattle of the paved street and the confused sounds of labor. What an hour for meditation! What a contrast between the metropolis of the living and the metropolis of the dead! I could not help calling to my mind that allegory of mortality, written by a hand which has been many a long year cold: —
“Earth goeth upon earth as man upon mould,
Like as earth upon earth never go should,
Earth goeth upon earth as glistening gold,
And yet shall earth unto earth rather than he would.”
Lo, earth on earth, consider thou may,
How earth cometh to earth naked alway,
Why shall earth upon earth go stout or gay,
Since earth out of earth shall pass in poor array.”*
Before I left the graveyard the shades of evening had fallen, and the objects around me grown dim and indistinct. As I passed the gateway, I turned to take a parting look. I could distinguish only the chapel on the summit of the hill, and here and there a lofty obelisk of snow-white marble, rising from the black and heavy mass of foliage around, and pointing upward to the gleam of the departed sun, that still lingered in the sky, and mingled with the soft starlight of a summer evening.
* I subjoin this relic of old English verse entire, and in its antiquated language, for those of my readers who may have an antiquarian taste. It is copied from a book whose title I have forgotten, and of which I have but a single leaf, containing the poem. In describing the antiquities of the church of Stratford-upon-Avon, the writer gives the following account of a very old painting upon the wall, and of the poem which served as its motto. The painting is no longer visible, having been effaced in repairing the church.
“Against the west wall of the nave, on the south side of the arch, was painted the martyrdom of Thomas-à-Becket, while kneeling at the altar of St. Benedict in Canterbury cathedral} below this was the figure of an angel, probably St. Michael, supporting a long scroll, upon which were seven stanzas in old English, being an allegory of mortality: —
“Erthe oute of Erthe ys wondurly wroght
Erth hath gotyn uppon erth a dygnyte of noght
Erth ypon erth hath sett all hys thowht
How erth apon erth may be hey browght
“Erth apon erth wold be a kyng
But how that erth gott to erth he thyngkys nothyng
When erth byddys erth hys rentys whom bryng
Then schall erth apon erth have a hard ptyng
“Erth apon erth wynnys castellys and towrys
Then seth erth’ unto erth thys ys all owrys
When erth apon erth hath bylde hys bowrys
Then schall erth for erth sulfur many hard schowrys
“Erth goth apon erth as man apon mowld
Lyke as erth apon erth never goo schold
Erth goth apon erth as gelsteryng gold
And yet schall erth unto erth rather than he wold
“Why that erth loveth erth wondur me thynke
Or why that erth wold for erth other swett or swynke
When erth apon erth ys broght wt yn the brynke
Then schall erth apon erth have a fowll stynke
“Lo erth on erth consedur thow may
How erth comyth to erth nakyd all way
Why schall erth apon erth goo stowte or gay
Seth erth owt of erth schall passe yn poor aray
“I counsill erth apon erth that ys wondurly wrogt
The whyl yt. erth ys apon erth to torne hys thowlit
And pray to god upon erth yt. all erth wroght
That all crystyn soullys to ye. blys may be broght
“Beneath were two men, holding a scroll over a body wrapped in a winding-sheet, and covered with some emblems of mortality,” &c.
THE VALLEY OF THE LOIRE.
Je ne conçois qu’une manière de voyager plus agréable que d’aller à cheval; c’est d’aller à pied. On part à son moment, on s’arrête à sa volonté, on fait tant et si peu d’exercise qu’on veut.
Quand on ne veut qu’arriver, on peut courir en chaise de poste; mais quand on veut voyager, il faut aller à pied.
ROUSSEAU.
IN the beautiful month of October, I made a foot excursion along the banks of the Loire, from Orléans to Tours. This luxuriant region is justly called the garden of France. From Orléans to Blois, the whole valley of the Loire is one continued vineyard. The bright green foliage of the vine spreads, like the undulations of the sea, over all the landscape, with here and there a silver flash of the river, a sequestered hamlet, or the towers of an old château, to enliven and variegate the scene.
The vintage had already commenced. The peasantry were busy in the fields, — the song that cheered their labor was on the breeze, and the heavy wagon tottered by, laden with the clusters of the vine. Every thing around me wore that happy look which makes the heart glad. In the morning I arose with the lark; and at night I slept where sunset overtook me. The healthy exercise of foot-travelling, the pure, bracing air of autumn, and the cheerful aspect of the whole landscape about me, gave fresh elasticity to a mind not overburdened with care, and made me forget not only the fatigue of walking, but also the consciousness of being alone.
My first day’s journey brought me at evening to a village, whose name I have forgotten, situated about eight leagues from Orléans. It is a small, obscure hamlet, not mentioned in the guide-book, and stands upon the precipitous banks of a deep ravine, through which a noisy brook leaps down to turn the ponderous wheel of a thatch-roofed mill. The village inn stands upon the highway; but the village itself is not visible to the traveller as he passes. It is completely hidden in the lap of a wooded valley, and so embowered in trees that not a roof nor a chimney peeps out to betray its hiding-place. It is like the nest of a ground-swallow, which the passing footstep almost treads upon, and yet it is not seen. I passed by without suspecting that a village was near; and the little inn had a look so uninviting that I did not even enter it.
After proceeding a mile or two farther, I perceived, upon my left, a village spire rising over the vineyards. Towards this I directed my footsteps; but it seemed to recede as I advanced, and at last quite disappeared. It was evidently many miles distant; and as the path I followed descended from the highway, it had gradually sunk beneath a swell of the vine-clad landscape. I now found myself in the midst of an extensive vineyard. It was just sunset; and the last golden rays lingered on the rich and mellow scenery around me. The peasantry were still busy at their task; and the occasional bark of a dog, and the distant sound of an evening bell, gave fresh romance to the scene. The reality of many a day-dream of childhood, of many a poetic revery of youth, was before me. I stood at sunset amid the luxuriant vineyards of France!
The first person I met was a poor old woman, a little bowed down with age, gathering grapes into a large basket. She was dressed like the poorest class of peasantry, and pursued her solitary task alone, heedless of the cheerful gossip and the merry laugh which came from a band of more youthful vintagers at a short distance from her. She was so intently engaged in her work, that she did not perceive my approach until I bade her good evening. On hearing my voice, she looked up from her labor, and returned the salutation; and, on my asking her if there were a tavern or a farm-house in the neighbourhood where I could pass the night, she showed me the pathway through the vineyard that led to the village, and then added, with a look of curiosity, —
“You must be a stranger, Sir, in these parts.”
“Yes; my home is very far from here.”
“How far?”
“More than a thousand leagues.”
The old woman looked incredulous.
“I came from a distant land beyond the sea.”
“More than a thousand leagues!” at
length repeated she; “and why have you come so far from home?” — , “To travel; — to see how you live in this country.”
“Have you no relations in your own?”
“Yes; I have both brothers and sisters, a father and—”
Delphi Complete Works of Henry Wadsworth Longfellow (Delphi Poets Series Book 13) Page 187
