‘I sing as I was taught,’ replied Nydia, sighing.
‘Thy master was love-crossed, then—try thy hand at a gayer air. Nay, girl, give the instrument to me.’ As Nydia obeyed, her hand touched his, and, with that slight touch, her breast heaved—her cheek flushed. Ione and Glaucus, occupied with each other, perceived not those signs of strange and premature emotions, which preyed upon a heart that, nourished by imagination, dispensed with hope.
And now, broad, blue, bright, before them, spread that halcyon sea, fair as at this moment, seventeen centuries from that date, I behold it rippling on the same divinest shores. Clime that yet enervates with a soft and Circean spell—that moulds us insensibly, mysteriously, into harmony with thyself, banishing the thought of austerer labor, the voices of wild ambition, the contests and the roar of life; filling us with gentle and subduing dreams, making necessary to our nature that which is its least earthly portion, so that the very air inspires us with the yearning and thirst of love. Whoever visits thee seems to leave earth and its harsh cares behind—to enter by the Ivory gate into the Land of Dreams. The young and laughing Hours of the PRESENT—the Hours, those children of Saturn, which he hungers ever to devour, seem snatched from his grasp. The past—the future—are forgotten; we enjoy but the breathing time. Flower of the world’s garden—Fountain of Delight—Italy of Italy—beautiful, benign Campania!—vain were, indeed, the Titans, if on this spot they yet struggled for another heaven! Here, if God meant this working-day life for a perpetual holiday, who would not sigh to dwell for ever—asking nothing, hoping nothing, fearing nothing, while thy skies shine over him—while thy seas sparkle at his feet—while thine air brought him sweet messages from the violet and the orange—and while the heart, resigned to—beating with—but one emotion, could find the lips and the eyes, which flatter it (vanity of vanities!) that love can defy custom, and be eternal?
It was then in this clime—on those seas, that the Athenian gazed upon a face that might have suited the nymph, the spirit of the place: feeding his eyes on the changeful roses of that softest cheek, happy beyond the happiness of common life, loving, and knowing himself beloved.
In the tale of human passion, in past ages, there is something of interest even in the remoteness of the time. We love to feel within us the bond which unites the most distant era—men, nations, customs perish; THE AFFECTIONS ARE IMMORTAL!—they are the sympathies which unite the ceaseless generations. The past lives again, when we look upon its emotions—it lives in our own! That which was, ever is! The magician’s gift, that revives the dead—that animates the dust of forgotten graves, is not in the author’s skill—it is in the heart of the reader!
Still vainly seeking the eyes of Ione, as, half downcast, half averted, they shunned his own, the Athenian, in a low and soft voice, thus expressed the feelings inspired by happier thoughts than those which had colored the song of Nydia.
THE SONG OF GLAUCUS
I
As the bark floateth on o’er the summer-lit sea,
Floats my heart o’er the deeps of its passion for thee;
All lost in the space, without terror it glides,
For bright with thy soul is the face of the tides.
Now heaving, now hush’d, is that passionate ocean,
As it catches thy smile or thy sighs;
And the twin-stars that shine on the wanderer’s devotion
Its guide and its god—are thine eyes!
II
The bark may go down, should the cloud sweep above,
For its being is bound to the light of thy love.
As thy faith and thy smile are its life and its joy,
So thy frown or thy change are the storms that destroy.
Ah! sweeter to sink while the sky is serene,
If time hath a change for thy heart!
If to live be to weep over what thou hast been,
Let me die while I know what thou art!
As the last words of the song trembled over the sea, Ione raised her looks—they met those of her lover. Happy Nydia!—happy in thy affliction, that thou couldst not see that fascinated and charmed gaze, that said so much—that made the eye the voice of the soul—that promised the impossibility of change!
But, though the Thessalian could not detect that gaze, she divined its meaning by their silence—by their sighs. She pressed her hands lightly across her breast, as if to keep down its bitter and jealous thoughts; and then she hastened to speak—for that silence was intolerable to her.
‘After all, O Glaucus!’ said she, ‘there is nothing very mirthful in your strain!’
‘Yet I meant it to be so, when I took up thy lyre, pretty one. Perhaps happiness will not permit us to be mirthful.’
‘How strange is it,’ said Ione, changing a conversation which oppressed her while it charmed—’that for the last several days yonder cloud has hung motionless over Vesuvius! Yet not indeed motionless, for sometimes it changes its form; and now methinks it looks like some vast giant, with an arm outstretched over the city. Dost thou see the likeness—or is it only to my fancy?’
‘Fair Ione! I see it also. It is astonishingly distinct. The giant seems seated on the brow of the mountain, the different shades of the cloud appear to form a white robe that sweeps over its vast breast and limbs; it seems to gaze with a steady face upon the city below, to point with one hand, as thou sayest, over its glittering streets, and to raise the other (dost thou note it?) towards the higher heaven. It is like the ghost of some huge Titan brooding over the beautiful world he lost; sorrowful for the past—yet with something of menace for the future.’
‘Could that mountain have any connection with the last night’s earthquake? They say that, ages ago, almost in the earliest era of tradition, it gave forth fires as AEtna still. Perhaps the flames yet lurk and dart beneath.’
‘It is possible,’ said Glaucus, musingly.
‘Thou sayest thou art slow to believe in magic,’ said Nydia, suddenly. ‘I have heard that a potent witch dwells amongst the scorched caverns of the mountain, and yon cloud may be the dim shadow of the demon she confers with.’
‘Thou art full of the romance of thy native Thessaly,’ said Glaucus; ‘and a strange mixture of sense and all conflicting superstitions.’
‘We are ever superstitious in the dark,’ replied Nydia. ‘Tell me,’ she added, after a slight pause, ‘tell me, O Glaucus! do all that are beautiful resemble each other? They say you are beautiful, and Ione also. Are your faces then the same? I fancy not, yet it ought to be so.’
‘Fancy no such grievous wrong to Ione,’ answered Glaucus, laughing. ‘But we do not, alas! resemble each other, as the homely and the beautiful sometimes do. Ione’s hair is dark, mine light; Ione’s eyes are—what color, Ione? I cannot see, turn them to me. Oh, are they black? no, they are too soft. Are they blue? no, they are too deep: they change with every ray of the sun—I know not their color: but mine, sweet Nydia, are grey, and bright only when Ione shines on them! Ione’s cheek is...’
‘I do not understand one word of thy description,’ interrupted Nydia, peevishly. ‘I comprehend only that you do not resemble each other, and I am glad of it.’
‘Why, Nydia?’ said Ione.
Nydia colored slightly. ‘Because,’ she replied, coldly, ‘I have always imagined you under different forms, and one likes to know one is right.’
‘And what hast thou imagined Glaucus to resemble?’ asked Ione, softly.
‘Music!’ replied Nydia, looking down.
‘Thou art right,’ thought Ione.
‘And what likeness hast thou ascribed to Ione?’
‘I cannot tell yet,’ answered the blind girl; ‘I have not yet known her long enough to find a shape and sign for my guesses.’
‘I will tell thee, then,’ said Glaucus, passionately; ‘she is like the sun that warms—like the wave that refreshes.’
‘The sun sometimes scorches, and the wave sometimes drowns,’ answered Nydia.
‘Take then thes
e roses,’ said Glaucus; ‘let their fragrance suggest to thee Ione.’
‘Alas, the roses will fade!’ said the Neapolitan, archly.
Thus conversing, they wore away the hours; the lovers, conscious only of the brightness and smiles of love; the blind girl feeling only its darkness—its tortures—the fierceness of jealousy and its woe!
And now, as they drifted on, Glaucus once more resumed the lyre, and woke its strings with a careless hand to a strain, so wildly and gladly beautiful, that even Nydia was aroused from her reverie, and uttered a cry of admiration.
‘Thou seest, my child,’ cried Glaucus, ‘that I can yet redeem the character of love’s music, and that I was wrong in saying happiness could not be gay. Listen, Nydia! listen, dear Ione! and hear:
THE BIRTH OF LOVE
I
Like a Star in the seas above,
Like a Dream to the waves of sleep—
Up—up—THE INCARNATE LOVE—
She rose from the charmed deep!
And over the Cyprian Isle
The skies shed their silent smile;
And the Forest’s green heart was rife
With the stir of the gushing life—
The life that had leap’d to birth,
In the veins of the happy earth!
Hail! oh, hail!
The dimmest sea-cave below thee,
The farthest sky-arch above,
In their innermost stillness know thee:
And heave with the Birth of Love!
Gale! soft Gale!
Thou comest on thy silver winglets,
From thy home in the tender west,
Now fanning her golden ringlets,
Now hush’d on her heaving breast.
And afar on the murmuring sand,
The Seasons wait hand in hand
To welcome thee, Birth Divine,
To the earth which is henceforth thine.
II
Behold! how she kneels in the shell,
Bright pearl in its floating cell!
Behold! how the shell’s rose-hues,
The cheek and the breast of snow,
And the delicate limbs suffuse,
Like a blush, with a bashful glow.
Sailing on, slowly sailing
O’er the wild water;
All hail! as the fond light is hailing
Her daughter,
All hail!
We are thine, all thine evermore:
Not a leaf on the laughing shore,
Not a wave on the heaving sea,
Nor a single sigh
In the boundless sky,
But is vow’d evermore to thee!
III
And thou, my beloved one—thou
As I gaze on thy soft eyes now,
Methinks from their depths I view
The Holy Birth born anew;
Thy lids are the gentle cell
Where the young Love blushing lies;
See! she breaks from the mystic shell,
She comes from thy tender eyes!
Hail! all hail!
She comes, as she came from the sea,
To my soul as it looks on thee;
She comes, she comes!
She comes, as she came from the sea,
To my soul as it looks on thee!
Hail! all hail!
Chapter III
* * *
The Congregation.
FOLLOWED by Apaecides, the Nazarene gained the side of the Sarnus—that river, which now has shrunk into a petty stream, then rushed gaily into the sea, covered with countless vessels, and reflecting on its waves the gardens, the vines, the palaces, and the temples of Pompeii. From its more noisy and frequented banks, Olinthus directed his steps to a path which ran amidst a shady vista of trees, at the distance of a few paces from the river. This walk was in the evening a favorite resort of the Pompeians, but during the heat and business of the day was seldom visited, save by some groups of playful children, some meditative poet, or some disputative philosophers. At the side farthest from the river, frequent copses of box interspersed the more delicate and evanescent foliage, and these were cut into a thousand quaint shapes, sometimes into the forms of fauns and satyrs, sometimes into the mimicry of Egyptian pyramids, sometimes into the letters that composed the name of a popular or eminent citizen. Thus the false taste is equally ancient as the pure; and the retired traders of Hackney and Paddington, a century ago, were little aware, perhaps, that in their tortured yews and sculptured box, they found their models in the most polished period of Roman antiquity, in the gardens of Pompeii, and the villas of the fastidious Pliny.
This walk now, as the noonday sun shone perpendicularly through the chequered leaves, was entirely deserted; at least no other forms than those of Olinthus and the priest infringed upon the solitude. They sat themselves on one of the benches, placed at intervals between the trees, and facing the faint breeze that came languidly from the river, whose waves danced and sparkled before them—a singular and contrasted pair; the believer in the latest—the priest of the most ancient—worship of the world!
‘Since thou leftst me so abruptly,’ said Olinthus, ‘hast thou been happy? has thy heart found contentment under these priestly robes? hast thou, still yearning for the voice of God, heard it whisper comfort to thee from the oracles of Isis? That sigh, that averted countenance, give me the answer my soul predicted.’
‘Alas!’ answered Apaecides, sadly, ‘thou seest before thee a wretched and distracted man! From my childhood upward I have idolized the dreams of virtue! I have envied the holiness of men who, in caves and lonely temples, have been admitted to the companionship of beings above the world; my days have been consumed with feverish and vague desires; my nights with mocking but solemn visions. Seduced by the mystic prophecies of an impostor, I have indued these robes;—my nature (I confess it to thee frankly)—my nature has revolted at what I have seen and been doomed to share in! Searching after truth, I have become but the minister of falsehoods. On the evening in which we last met, I was buoyed by hopes created by that same impostor, whom I ought already to have better known. I have—no matter—no matter! suffice it, I have added perjury and sin to rashness and to sorrow. The veil is now rent for ever from my eyes; I behold a villain where I obeyed a demigod; the earth darkens in my sight; I am in the deepest abyss of gloom; I know not if there be gods above; if we are the things of chance; if beyond the bounded and melancholy present there is annihilation or an hereafter—tell me, then, thy faith; solve me these doubts, if thou hast indeed the power!’
‘I do not marvel,’ answered the Nazarene, ‘that thou hast thus erred, or that thou art thus sceptic. Eighty years ago there was no assurance to man of God, or of a certain and definite future beyond the grave. New laws are declared to him who has ears—a heaven, a true Olympus, is revealed to him who has eyes—heed then, and listen.’
And with all the earnestness of a man believing ardently himself, and zealous to convert, the Nazarene poured forth to Apaecides the assurances of Scriptural promise. He spoke first of the sufferings and miracles of Christ—he wept as he spoke: he turned next to the glories of the Saviour’s Ascension—to the clear predictions of Revelation. He described that pure and unsensual heaven destined to the virtuous—those fires and torments that were the doom of guilt.
The doubts which spring up to the mind of later reasoners, in the immensity of the sacrifice of God to man, were not such as would occur to an early heathen. He had been accustomed to believe that the gods had lived upon earth, and taken upon themselves the forms of men; had shared in human passions, in human labours, and in human misfortunes. What was the travail of his own Alcmena’s son, whose altars now smoked with the incense of countless cities, but a toil for the human race? Had not the great Dorian Apollo expiated a mystic sin by descending to the grave? Those who were the deities of heaven had been the lawgivers or benefactors on earth, and gratitude had led to worship. It seemed therefore, to the heathen, a doctrine neit
her new nor strange, that Christ had been sent from heaven, that an immortal had indued mortality, and tasted the bitterness of death. And the end for which He thus toiled and thus suffered—how far more glorious did it seem to Apaecides than that for which the deities of old had visited the nether world, and passed through the gates of death! Was it not worthy of a God to, descend to these dim valleys, in order to clear up the clouds gathered over the dark mount beyond—to satisfy the doubts of sages—to convert speculation into certainty—by example to point out the rules of life—by revelation to solve the enigma of the grave—and to prove that the soul did not yearn in vain when it dreamed of an immortality? In this last was the great argument of those lowly men destined to convert the earth. As nothing is more flattering to the pride and the hopes of man than the belief in a future state, so nothing could be more vague and confused than the notions of the heathen sages upon that mystic subject. Apaecides had already learned that the faith of the philosophers was not that of the herd; that if they secretly professed a creed in some diviner power, it was not the creed which they thought it wise to impart to the community. He had already learned, that even the priest ridiculed what he preached to the people—that the notions of the few and the many were never united. But, in this new faith, it seemed to him that philosopher, priest, and people, the expounders of the religion and its followers, were alike accordant: they did not speculate and debate upon immortality, they spoke of as a thing certain and assured; the magnificence of the promise dazzled him—its consolations soothed. For the Christian faith made its early converts among sinners! many of its fathers and its martyrs were those who had felt the bitterness of vice, and who were therefore no longer tempted by its false aspect from the paths of an austere and uncompromising virtue. All the assurances of this healing faith invited to repentance—they were peculiarly adapted to the bruised and sore of spirit! the very remorse which Apaecides felt for his late excesses, made him incline to one who found holiness in that remorse, and who whispered of the joy in heaven over one sinner that repenteth.
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