Volume 25 / Part 3 — ALBA’S DREAM. BY THE AUTHOR OF “ARE YOU MY WIFE?” “A SALON IN PARIS BEFORE THE WAR,” ETC. PART III. (continued 2)

But on this occasion, as always when interests of this description are at stake, the first conclusions were too hastily arrived at, and precipitation led to mistakes.

After the vain attacks made on the one hand, and the groundless anxieties raised on the other, with regard to the question of the zodiacs, it was soon found that greater circumspection as well as more accurate criticism must be brought to the examination of evidence before it could be quoted in proof or disproof of any theory. Since that time the lapse of a century has witnessed a vast accession of documentary testimony, and it may be affirmed that up to this moment the whole concurs in establishing the veracity and authenticity of the Holy Scriptures. As the inscriptions of the kings of Assyria bear witness to the fidelity of the Bible narrative, and the Babylonian tradition of the Creation, the Fall, the Tree of Life, the Tower of Babel, and the Deluge confirm the grander, more logical, and simpler account given in the Book of Genesis, so do the annals and theological teachings of ancient Egypt testify to the truth of those doctrines contained in the inspired writings of which they are the traditional echo—an echo mute for ages, and but now reawakened as if to add its protest against the miserable scepticism which is one of the signs of a degenerate and decaying world.

M. l’Abbé Ancessi, whose work on the sacerdotal vestments of Israel and Egypt we have already noticed,^[134] has lately published one of more extensive interest, the object of which is to establish from the most ancient documents in existence, outside the Holy Scriptures, that the dogmas necessary to the religious and moral life of man were, from the very origin of society, the heritage of our forefathers, and that, more than a thousand years before Moses, well-nigh all our doctrines and all our hopes existed in the most remote civilization in the universe; and from thence to draw the conclusion that these doctrines and principles would not have remained indestructible in the human mind, diversified and restless as it is, had 765they not been a part of itself, the foundation of its nature, and one final reason of its being.

The author proceeds to group the Egyptian belief with respect to God, a Redeemer, and the life to come around the well-known text in which Job, overwhelmed by the reproaches of his friends and the weight of his misfortunes, despairing of consolation in this world, declares his certainty of a life to come, where, after death, he will meet with a powerful Avenger, who will put his enemies to shame and make his cause triumph, end his trials, and recompense his virtues by the supreme blessedness of the Vision of God.

The argument of Baldad the Suhite, put briefly, is that The impious man is always unfortunate in this world, with its counterpart, Whoever is unfortunate is impious; but, in spite of this most imperturbable of theorists, Job is conscious of his own innocence, and after listening to a long outpouring of eloquent imagery, amid the desolate splendors of which there shines no ray of hope or comfort for him, he bursts forth like a tempest:

“How long, then, will you afflict my soul, and break me in pieces with your words?... Have pity, have pity upon me, at least you my friends, for the hand of the Lord hath touched me.... Who will grant me that my words may be written? who will grant me that they may be marked down in a book with an iron pen, and in a plate of lead; or be graven with an instrument in the rock? For I know that my Redeemer liveth, and that he shall stand at last upon the dust. That these bones shall again be covered with their skin; that in my flesh I shall see God. I myself shall behold him; mine eyes shall behold him, and not another.”

This rapid incursion into the world beyond the tomb, with which the Semitic races were never familiar, and which they appeared in thought to avoid with a singular reserve, contains all the solution of the redoubtable problem; but though the question was settled, the arguments of the pitiless sages began again with renewed volubility, until the voice of God himself interposed, on behalf of his servant, to silence them.

The words quoted above contain evident allusions to traditions and dogmas which appear to have become obscure or been forgotten among the Semitic races. This profession of faith remains isolated, without a precedent which explains it; there is, in fact, nothing analogous to it in the most ancient texts of the Pentateuch, in the Songs of Israel, or the promises and teachings of the prophets.

In the family of Israel, with the Mosaic legislation, the primitive world closes and another begins. The doctrines and hopes freshly implanted by God develop like a plant from its seed, each part being necessary to the other parts; but amidst all the Hebraic literature the Book of Job and his profession of faith remain isolated, and on this account the value of both have been disputed by persons interested in lessening their importance. From this point of view, therefore, it is of moment to find an analogous doctrine in the outlying records of a remote antiquity, and to discover the edifice from which this fragment has been detached.

On the rolls of linen and papyrus preserved in the tombs of Thebes or of Serapeum we find not only the belief mentioned in the Book of Job, but the very expressions there made use of. On these rolls not only is this belief repeated in a multitude of forms, 766but a community of traditions in the two great families of Sem and Cham is also proved.

Long centuries had elapsed since their dispersion; they were separated not only by their intervening deserts, but by their difference of language, customs, laws, and worship; and yet, where the Semitic text is obscure, we have but to compare it with the writings left by the old Egyptians to make clear its meaning.

The opening words of the quotation above apparently allude to some contemporary usage well known to the patriarch and his friends, but still not in use among themselves: “Who shall grant that my words may be written ... and engraved in the flint-stone?” M. Ancessi asks if we have not here an allusion to the styles or small obelisks which then abounded in the temples and tombs of Egypt, and which, if not in use among the tribes of the land of Uz, had nevertheless been seen by these families of shepherds in their distant wanderings. Besides the great inscriptions commemorating the conquests of the Pharaos, there are, in or near the Egyptian temples, at the gates of the tombs, or within the sepulchral chambers, innumerable smaller monuments placed there by private individuals, and inscribed with their confession of faith. Of this we shall speak further on.

Numerous passages in the Book of Job seem to indicate that he had visited the land of Egypt,^[135] and, among these, allusion is made to the tombs of the “kings and counsellors of the earth,” with whom he would fain “be at rest,” and “with princes, who possess abundance of gold and fill their dwellings with silver”^[136] (alluding to the Egyptian custom of heaping precious objects in the tombs for the use of the departed at the resurrection). Like them, Job desired to leave his tablet, in which, after the manner of the commemorative obelisks of the valley of the Nile, he would declare the innocence of his life, his faith in a divine Avenger, in the resurrection of the body, and the vision of Him who recompenses the just and punishes the wicked.

The funereal inscriptions of ancient Egypt are of two kinds: those written on rolls of papyrus or linen bands, enveloping the body of the mummy or enclosed with it inside the sarcophagus; and the incised monuments of stone or granite, erected in the chambers or cut in the walls of the tombs and temples and at the entrance of the pyramids.

767Almost all the texts^[137] found upon the mummies are extracts from a book which Champollion called the Ritual, but which is now styled the Todtenbuch, or Book of the Dead; the term “ritual” being confined to the liturgical manuals relating to the ceremonies of inhumation, etc., some curious copies of which may be seen in the Louvre.

The Todtenbuch is a collection of hymns, prayers, and theological instructions, divided into one hundred and sixty-five chapters, with their titles and rubrics. These rubrics, as in the Catholic missals and breviaries, consist of a few words in red ink to guide the celebrant. The titles of the chapters are also in red. The lines are usually vertical, and, in the richer copies, the upper margin of the roll is adorned, by the side of the title of each chapter, with an illustration or vignette representing the subject there treated. Finally, a whole page is taken up by a picture of the judgment of souls and the ingathering of the harvest in the blessed fields of Ker-Neter.

These texts were to be recited by the soul during its journey, as a safeguard from danger and to purify it at the moment of the solemn judgment which should decide its eternal destiny. The manuscript is intended to assist the memory of the departed. Under the twelfth dynasty these texts were often engraved on the sarcophagus itself.

Thoth, the God of Wisdom, was said to have dictated the Book of the Dead, the greater portion of which Bunsen does not hesitate to relegate to prehistoric times.^[138]

In support of this supposition, M. Deveria notices two very ancient annotations. The first of these, at the sixty-fourth chapter, states that this portion of the Book of the Dead was found at Hermopolis, written in blue, on a cube of Baakes, under the feet of the god, where the royal son Hardanouef found it in the time of King Menkera when making the inventory of the temple. The second annotation tells that chapter one hundred and thirty was found^[139] in the pylone of the great temple in the reign of King Housapti, who was the fifth monarch of the first dynasty, and Menkera built the third pyramid. Thus, at these periods, certain parts of the Todtenbuch were discovered as antiquities, the memory of which had been lost; and certainly we find on the wooden mummy-coffins of the eleventh dynasty long passages from it, proving, therefore, its composition to have been long anterior to the Shepherd Kings, and consequently long before Abraham.

The obelisks, or inscriptions in stone, have not, however, the impersonal and theological character of the writing on the rolls. On the obelisks the name of the departed is usually inscribed side by side with the names of his family, parents or children, and his titles and occupation are there given. At the head of the monument he is represented making an offering to Osiris, his judge, or his children are there depicted offering libations before the image of their father and reciting the liturgical hymns for his soul.

It is not rare to find the dead himself asking for prayers. The funereal obelisk of Neb-oua at Boulag ends thus: “To the living; 768to the ancients of the earth; to the priests; to the panegyrists; to the divine fathers; to all who see this obelisk: make for me your songs, beloved of Osiris, the Eternal King. Say: May the delicious breath of life breathe in the face of Neb-oua, the first prophet of Osiris, the acknowledged just one.”^[140]

Again, on the lid of a sarcophagus in the same museum (No. 978) we find a “Prayer to be said by every person who draws near to this tomb: May God give thee light,^[141] and may its beams shine into thine eyes; may he breathe into thy nostrils the breath which thou must breathe to live.”

The personal details, which vary upon every obelisk, are accompanied by formulæ taken from the Book of the Dead, which recall the faith of the departed in the resurrection of the body; the rewards and punishments of a future life; the judgment, presided over by Osiris, his redeemer; and the hope of an eternity of happiness flowing from the beatific vision.

Here we have, in fact, the profession of faith of the patriarch Job, a further examination of which will show us that the analogy is carried into the minutest details. In regard to it we will first consider briefly the Egyptian doctrine about God and the Redeemer.

Although nothing was originally more simple than the theology of Egypt, yet nothing could well be more confused and perplexing than it became as the commentaries of the schools and the mythological superfetations of each temple developed in the course of time. From its earliest to its latest days Egypt believed in one God, personal, uncreated, almighty, the author and watchful preserver of the universe. How, then, it may be asked, can its exuberant polytheism be reconciled with this doctrine? In traversing the galleries filled with long ranks of the Egyptian deities—Thoth with the head of an ibis and the hawk-headed Horus being conspicuous among them—we pass along the stony piles of these antique and impenetrable monstrosities as if under the influence of a nightmare, while the words of liberated Israel echo from distant ages in our ears: “Os habent et non loquentur; oculos habent et non videbunt; manus habent et non palpabunt; pedes habent et non ambulabunt; non clamabunt in gutture suo.” And we ask what there can be of just and true behind the strange forms of these old-world phantoms.

The answer is contained in the fact that the Egyptians attributed to God different names and forms, according to the aspects and attributes to which they wished to give prominence, while, under each of these names and forms, God, in his inalienable infinity, remained always the same; and, as if they had anticipated our perplexities at the sight of these battalions of divinities, they have taken exceeding pains to instruct us on this point. As the Eternal, God had one name; as Creator, he had another; as Providence or Preserver, another; and as Judge and Redeemer of souls, the name of Osiris. In each sanctuary the one God of the whole country, living in a Triad which, without division of substance, expressed the phases of his threefold existence, was worshipped under a particular form and name. He had a special worship, rites, chants, and 769ceremonial, unknown in the neighboring temples; but the hymns and inscriptions constantly dwell on the fact that each temple and each ritual was in honor of the only God, to whom belong all temples, and to whom all prayers are addressed.^[142]

The One who alone is: there is of him no second.

The Egyptians knew that the Deity is an unfathomable mystery and can have no name. “His name,” say the texts, “is mysterious as his being.” Considered from this point of view, he is called The Hidden One—Ammon, whose image is enveloped in an impenetrable veil. In his uncreated essence God is invisible, but he has revealed himself in his acts, expressive of his wisdom, power, and goodness, and each of these attributes presents an accessible side, by which the mind can take hold of the incomprehensible, see the invisible, and name the nameless One. Having in himself all powers and every form of greatness, his names and forms are without number, and the texts, as in the Hymn to Ammon, expressly designate him as The Many-Named—the Multitude by the Names.^[143]

The true name of God appears to have been, with the Egyptians as with the Hebrews, the greatest of mysteries. Probably it was not allowed to be written; in any case, as in the papyrus Harris, its utterance was forbidden. “I am He who makes trial of the warriors, he whose name is known to none. His name must be kept in silence on the borders of the river: whoso shall utter it, he shall be consumed. His name must be silent upon earth.”

We find this in the hymn to Ammon,^[144] and the remainder of this text leads us further into the doctrine of a Trinity which Egyptian theology had preserved amidst other primeval traditions.

“Creator of the pastures whereon the cattle feed, and of the plants which nourish man; he who provides for the fishes of the sea and the birds of heaven, who gives the breath of life to the germ yet hidden in the egg, who feeds the flying insect and the creeping thing, who provides the stores of the mouse in his retreat and of the birds in the forest^[145]—homage to thee, the author of all, who alone art, ... who watchest over men when they repose, and seekest the good of thy creatures; God, Ammon, the preserver of all; Tum and Armachis worship thee in their words, and say, Homage to thee, because of thy immanence in us; prostration before thy face, because thou producest us; ... the gods bow before thy majesty, and exalt the soul of him by whom they were produced, happy in the immanence of their generator,” etc.

It will be perceived that Tum and Armachis appear to form, with Ammon, a triad, of which the persons 770are distinct without being separate, each person being represented as reposing in one divine substance, of which each is an aspect, of which each expresses an attribute, and of whose indivisible essence each forms a part.^[146]

It is not to be supposed, however, that this lofty and abstract conception was appreciated by the multitude, with whom, on the contrary, the numerous names and forms of their deity degenerated into a monstrous polytheism, and who, in spite of the reiterated affirmations of the hymns and inscriptions, crowded their altars with fantastic idols.

But for the depositaries of the sacred doctrine there was but one God, living in the midst of the divine triads, uncreated, and the principle of life. He was also the principle of truth: “Hold nothing as truth but the Eternal and the Just.... Man is only the appearance; and the appearance is the supreme lie.... What is the First Truth? He who is one and alone, the Lord of Truth and Father of the gods.”

The explanation to this formula is to be found in the other text which supposes the Word to be the principle of the divine persons:

Giving utterance to the Word, exist the gods.

Hermes Trismegistes, commenting upon the above, says: “He who made the world made it not with his hands, but with his word.” And again:

“The luminous Word (Verbum), which emanates from the Intelligence, is the Son of God.... The Intelligence of life and light engendered, by the Word, another creative Intelligence, the god of fire and fluids, who in turn formed seven ministers, enveloping in their circles the sensible world, and governing it by what is called destiny. This spirit is necessary to all; he gives life to all, sustains all. He flows from the holy source, and unceasingly comes to the aid of the spirits and of all things living.”^[147]

This spirit, Tum, or Tum Cheper (creator), is described in the texts as “Master of understanding, ... giving to all things their motion: when he wrought in the abyss of the waters,^[148] then was produced the gladsomeness of the light. The gods rejoiced at its beauty.”

The Author of the universe is also worshipped as the principle of Goodness under the name of Oun Nofrè—the Good Being; and the inscriptions reiterate the appellation:

The good God; greatly beloved ... greatness of loves.

“His love is in the south: his graces in the north: all hearts are transported with his beauty.... When he traverses the heavens in his bark, and travels in peace through celestial space, his rowers are in gladness.”^[149]

Again, in the wisdom of his secret counsels, God is described as holding in reserve all that may happen in the future. “He is that 771which is, and that which is not,” says the Todtenbuch; “for that which is, is in my hand, and that which is not is in my heart.”

It has been necessary to dwell at some length on the Egyptian doctrines respecting the nature of God and his relation to the world before approaching another feature of exceeding interest in their theology—namely, the history and office of the Redeemer.

This mighty Liberator, the first hope of whom was given by God to our first parents, appears under various forms in the traditions of all the peoples of a distant antiquity, and among these traditions the most ancient and the most pure is certainly that of Osiris, whose noble and beneficent attributes raise him above all the divinities of other nations, represented as coming to bring succor to man. The Doctors of the church were themselves struck with admiration before this august figure, and did not hesitate to identify the name of Osiris with that of our Lord Jesus Christ,^[150] being convinced that the belief respecting him was but an echo of the primitive revelation. It would indeed be difficult to explain otherwise its correspondence to the Messianic prophecies given later to the chosen people, or the analogies of the Osirian teaching with the accomplishment, in the life of our Lord, of the hopes which, during long centuries, it kept alive in the countless generations of Egypt.

The special attribute of Osiris is goodness; it is he who is Oun-Nofre the Good Being par excellence; it is he who, with Tum (or Phtah) and Thoth, partakes of the divine essence, and is called, like Ammon, Neb-oua—the Lord alone.

In the papyrus 3292 in the Hall of Tombs in the Louvre is the following passage: “Hail to thee, Osiris, ... the great eldest Son of Ra, Father of fathers,... King of immeasurable time and lord of eternity.... None knows his name; innumerable are his names in the cities and the nomes.^[151]... Hail to 772thee, ... the one who didst rise from the dead. He is the lord of life, and we live by his creations; none can live without his will.” The second aspect of the life of Osiris is his sojourn upon earth in human form, his death, and passage into the land of the departed. Plutarch tells us that Osiris, lord of time, made himself man and reigned on earth, giving his people wise and holy laws; that he taught them agriculture and reverence to the gods, going through all the country to instruct his subjects, whose attention he won and whose manners he softened by the penetrating charm of his words and by music.^[152]

Even according to the myths, however, righteousness does not long prosper upon earth. The Principle of Evil, enraged against him, compassed his painful death when his life upon earth had attained twenty-eight years^[153]—often represented by twenty-eight lotus-flowers in the inscriptions, and fixed by the traditional age of the Apis.

But for Osiris, as for the true Saviour, the hour of death is the hour of victory. He rises again, and reigns henceforth, king of an eternal kingdom.

The priests and faithful of Osiris could not endure the attempts made by travellers and philosophers to find a resemblance between this pure and lofty divinity to any of their own disreputable gods, or to fix in the depths of the earth and the abode of the dead the dwelling-place of him who had “no kind of communication with substances subject to corruption and death.” No other god had in Egypt so many temples and worshippers as this the favorite deity of the country, since, besides its own local divinity, each of the nomes worshipped Osiris and Isis, and thus the “Protector of souls” was, from the Mediterranean to the cataracts, the god of all the Egyptians.

The anniversary of the death of Osiris^[154] was every year observed with lamentations throughout the land, until the hour of his resurrection, which was hailed with joy, festivities, and triumph; this people, always so anxious and interested about the future beyond the tomb, having for the “Lord of the life to come” the most deep and tender devotion. For, of all the phases of his worship, that which occupied the largest place and exercised the profoundest influence on the religious life of this great nation is connected with the office of Osiris in regard to each separate soul. All the funereal inscriptions dwell upon this. Osiris was not only their saviour but their judge. In the paintings and sculptures, 773and the vignettes of the ritual, he is usually represented enthroned in the Hall of the divine Justice, where, enveloped, all but the face and hands, in the shroud which had enfolded him in the tomb, and holding in his right hand the hyk, or pastoral staff (not unlike an episcopal crosier), and in the left a double-thonged scourge, he awaits the soul of the departed. At his feet are the divine balances, wherein will be weighed the heart of the dead. At the threshold of the hall Maat, the symbol of justice and truth, receives the soul and presents it to the Judge.

The soul’s first words on being brought into the presence of its God were: “I am the Osiris [such a one],” giving his earthly name.^[155]

This assimilation of the faithful worshipper with his divine type is one of the most elevated and touching characteristics of the Egyptian doctrine; nor does anything analogous to it exist in any other religion of antiquity—it is only in Christianity that we find it again. In the same way that the Christian is a living member of Christ, sharing in his life, rights, and merits, bearing his name, taking refuge behind the person of his Saviour, so does the worshipper of Osiris become a living member of his liberator, and another Osiris; and at the hour of death the soul calls for aid from him who had also passed its dark portal and come forth again victoriously.

Nothing is more touching than the prayers addressed by these suppliant souls to their protector; thus we read, in a papyrus of the Louvre: “Amensaouef the departed says to Osiris: Receive in peace this Osiris, Amensaouef justified.... Open to him thy gates, that I may enter there when my heart shall desire: may the guardians of thy pylones not fight against me, and may I not be thrust back by thy guards, that I may see God in his beauty; that I may serve him in the place where he dwells.”

To obtain a right to these favors, the soul, as in the litany already quoted from the Book of the Dead, recalled its innocent life; in the Book of the Breathings the dead continues his justification by enumerating his good works: “O gods who dwell in the lower hemisphere! listen to the voice of the Osiris [such a one]; he is come before you. There is in him no fault; no testimony arises against him.... He gave bread to the hungry and water to the thirsty; he gave clothes to the naked;^[156] he offered peace-offerings to the gods and oblations to the manes.”

According to the result declared by the unerring balances, judgment was given, and the name of the righteous written down by Thoth in the Book of Life. The just had right to enter into the “Mysterious Retreat,” the place of eternal bliss, to eat the fruit of the tree of life, Astu, and rest in its shadow; to drink the waters of the river of life, to sit down at the heavenly feast with Osiris, and to find the fulness of happiness in the contemplation of the face of God. The impious were driven to endless punishment in the fiery gulfs of Amma, while “intermediate souls” were purified, by an expiation proportioned to their faults, in the Lake of Fire.

774The most curious document, after the Todtenbuch, which Egypt has bequeathed to us on the subject is the long MS. entitled The Book of that which takes place in the Lower Hemisphere.^[157] The author there describes, as if he himself had visited them, all the various localities of these regions of darkness. In it we advance, with Osiris and his dead, along the gloomy paths which frequently remind us of the wanderings of Dante. The way is divided into twelve “Hours” with their corresponding stations, and is peopled with mysterious phantoms and mythological forms, who sometimes stop the travellers and at others favor their progress. It is said at the seventh hour: “Who knows this, the panther devours him not.”^[158] The name of this hour is, “He who repulses the reptile, who wounds the serpent Ha-her.”^[159]

The most detailed description of the Egyptian hell is given in the third register of the eleventh hour. There we are shown seven goddesses standing, each armed with a sword;^[160] the flames which spring from their mouths fall into seven gulfs, wherein condemned souls, hieroglyphic symbols of spirits, heads cut off, etc., are confusedly mingled amidst the fire. Each gulf is designated in retrograde characters by the word Had, reminding one of the Greek Hades; and each goddess has a name which indicates her powers and functions. It was this hell that was called also the second death—an expression preserved by tradition to the days of Christianity, and repeated by St. John in the Apocalypse, in which we find almost all the ancient formulæ of the religious beliefs of primitive times.

We have now briefly to consider Osiris under the aspect of the Risen One. When, like the sun overcoming the shades of night, he rises from the dead, he is called Horus; and although the texts insist upon the absolute identity of the divine personality who manifests himself under these two aspects, Horus nevertheless, in the mythological form of the doctrine, is called his son—the Avenger of his father Osiris.

This formula, “I am Horus, the Avenger of his father,” occurs repeatedly throughout the Todtenbuch; the Avenger being the God himself awakening from the tomb under a new form, and taking possession of the second life that knows death no more; that which happened to Osiris being repeated in each departed soul, of whom he was the type and the Saviour.

Later on Egyptian mythology furnished Osiris with assistants for this combat with death. The Book of the Lower Hemisphere represents, at the tenth hour of the journey through the lands beyond the tomb, and at the moment when the trial is about to end, four gods, each bearing a bow and arrows, with the legend: “These with their bows and arrows, going before the great God, open to him the eastern horizon of heaven. This great God says: Choose out 775your arrows, draw your bows; wound for me mine enemies who are in darkness at the gate of the horizon.”^[161] This combat is renewed for each soul, and the avenging God invariably intervenes with his attendant spirits. M. Ancessi considers that we have here an unexpected and natural commentary upon the words of Job, “I know that my Avenger liveth,” and proceeds to examine the sense of the word goel, or avenger, of the Hebrew text.

In the social order of the wandering tribes a traditional law regulated that, in case of murder, it rested with the family of the victim to take vengeance on the murderer. It was for the son to avenge his father, or, in default of a son, the nearest relative, who thus became the goel of the slain. It is easy to imagine the terrible effects of this fatal law, which still prolongs itself through centuries, and sometimes does not end before a whole tribe has been cut off.

But besides the earthly avenger, there was another—God himself, who intervened at the hour of death to adjudge the punishment of the wicked and take in hand the cause of the departed. Such is, in fact, the character of the mysterious protector whose aid is claimed by Job when he exclaims, “I know that my Goel is living”; he can count upon him, as in his tribe he counts upon the never-failing avenger of the cause of the oppressed.^[162]

We need only allude to the frequency with which, in all poetical and imaginative nations, a metaphor becomes a myth, to perceive the facility with which the idea of the resurrection of Osiris became the birth of Horus in the cradle of his father’s tomb. Thus there was a violent death; there was a son; the next step naturally transforms Horus into the avenger.

How often is it the case that a word of apparent unimportance, having found its way into a dogmatic explanation, ends by entirely disfiguring its sense, like a graft left by an unknown hand in the bark of a tree, and which produces a complete change in its fruit!^[163] Thus, as time goes on, we find grouped around Osiris, Horus the Avenger, who is called his son, Isis and Nephtys, who are his sisters, forty terrible assessors who surround his tribunal and aid him as judge, besides a multitude of details which compromise and disfigure the ancient doctrine; while the text of Job preserves the mysterious germ of the Osirian doctrine in its simplicity and grandeur, and then applies it in prophetic allusion to the death and resurrection of Messias the Redeemer.

An additional probability that the words of Job contain an allusion to this doctrine is to be found in the remarkable identity of the remaining portion of this text with the formula of the Egyptian papyri. 776After his affirmation of faith in a living Redeemer Job immediately adds, with the theologians of Egypt: “In my flesh I shall see God, whom I, I shall see for myself; mine eyes shall see him, and not [those of] another.”

The passages in the Todtenbuch and funereal inscriptions are numberless in which we find it said of the departed:

This glorious spirit, in his flesh, he himself, he sees (God).

Again: “I come to thee, Lord of gods and men; I come to contemplate thy beauties.” “I behold the great God in the interior of his tabernacle; in this day of the judgment of souls.”

The resemblance is so striking between the Hebrew and Egyptian texts that comment is needless; nevertheless, we would guard against the supposition that the ideas uttered by the patriarch were borrowed from Egyptian theology; for, besides that in the words of Job there is the absence of any myth or secondary personage whatever, it appears certain that these doctrines, preserved in greater purity in their primitive form among the Semitic races, may be traced back to the time of the separation of the families of Sem and Cham, whom they respectively accompanied into their distant wanderings as their most precious heritage; but whilst the scribes and doctors of Egypt gradually enveloped them in an exuberant mythology, the pastoral tribes of Sem preserved them in the simplicity of the first ages.

And yet all these doctrines, which are proved to be the heritage of humanity, would have been lost and buried with the Egyptian dead had it not been for the intervention of Christ. In vain for three centuries did the loftiest intelligences of Greece weary themselves in studies whose result was to prove that man was incapable of forming true notions of God, the soul, and our destinies from the chaos of systems which enveloped the original revelation when our Lord brought to the human race the realization of its venerable traditions and the faith of its earliest days.

Let it not be objected that the doctrines of the Redeemer were more ancient than his advent and known to man before he taught them upon earth; for man having always had the same duties to fulfil in regard to his future destiny, of necessity God did not leave him in ignorance of them from the time of his origin; and when, later on, they were forgotten, and the whole world lay in darkness, then arose the Light of which a faint reflection in the firmament had long heralded the approach, though clouded most before the dawn.

777

MILLICENT.

I.

About two years ago we were sitting in our sunny salon in the Avenue Gabrielle, my mother and I, she reading, I at my harp, when Tomlins, our English maid, opened the door, her face all alight with suppressed laughter.

“Well, Tomlins?” said my mother.

“Please, ma’am, it were such a joke!” said Tomlins. “I was a-comin’ past the porter’s lodge when I 'eard a gentleman trying that 'ard to explain himself, and he 'adn’t 'alf a dozen words o’ French, he 'adn’t; and the concierge he could make neither 'ead nor tail of what he was wanting to say; and it was that funny I couldn’t for the life of me but burst out a-laughin’!”

“That was a shame! You should have gone to the gentleman’s assistance, instead of laughing at him,” said my mother reprovingly; “he would have done so had he seen you in a difficulty.”

“I think he was Hamerican, ma’am,” said Tomlins, in a tone which clearly indicated that she thought this fact an extenuating circumstance of her misbehavior.

“That makes no difference,” said my mother; “you know enough of French, such as it is, to have been useful to him, and you should have come forward. But how do you know he was an American?”

“He wore a white 'at, ma’am, and that’s what Henglish gentlemen don’t use to, leastways not this time of year. He be the family that has took the flat down-stairs for the winter.”

“Oh! he is a neighbor, then!” remarked my mother; and, turning to me, she added: “Perhaps I ought to go down and see if we can be of any use to them?”

“Indeed, mamma,” I replied hastily, “you will do nothing of the sort! We have had enough of American acquaintances. These are most likely enormously rich people, whose neighborhood, if we knew them, would be nothing but a bore.”

“We have known some very rich ones who were exceedingly pleasant,” urged my mother.

“Yes, and that is why I have registered a vow never to know another—not if I can help it, at least,” I replied. “Just as you have grown to care for them they sail away across the Atlantic, and you never see them again! No, please, let us have nothing to do with these people down-stairs! They may be perfectly charming, and, if they are, all the more reason for keeping clear of them.”

“This is all very selfish and not at all like you,” persisted my mother. “These people are at our door, strangers, and at the mercy of the concierge, who will fleece them and worry them till they are driven wild; it is a real act of charity to come to their rescue. I will send Tomlins down with my card.”

I gave up the contest. I knew that, when there was an act of kindness to be done, it was no use trying to oppose my mother, especially on such selfish grounds as my present ones. The card was sent 778accordingly with a message, and about ten minutes later up came the whole tribe—Dr. Segrave, Mrs. Segrave, and Miss Sybil Segrave. They were simply beside themselves with gratitude. Their delight on discovering that there was a deliverer at hand, under the same roof with them, was quite affecting. How they ever found the courage to come and face the situation at all, with such a lively horror of its consequences, was a matter of great surprise to us. Miss Segrave spoke French fluently, but this accomplishment apparently was reserved solely for ornamental purposes; her disconsolate parents had evidently not thought of pressing it into such vulgar service as parleying with the concierge and the cook—two domestic enemies before whom they had already learned to shake in their shoes.

There was something about the three that smote my heart at once. There was a freshness, a frankness, a spontaneous trustfulness that it was difficult to resist. I made a stand for it, nevertheless, and was as coldly unresponsive to their exuberant warmth of manner as was consistent with politeness. The doctor, however, took me by storm, and in one minute and a half I had capitulated.

He was only doctor by courtesy; he had taken every degree that could be taken, but he had only practised as an amateur, being, as my prophetic soul had warned me, “enormously rich.” He was about fifty-five years of age, tall, slim, dark, but he had a quizzical expression of face, a twinkle in his eye, and a spring in his manner that made you forget he was not a boy.

Mrs. Segrave was a complete contrast to him. Middle-sized, stout, and unfashionable in appearance, she had the gentleness and the kindliness of half a dozen mothers rolled up into one; her voice was low, her manner simple almost to homeliness, but full of that easy self-possession that stamped her at once as a lady—a most winning woman.

Sybil—O Sybil! How shall I describe her? She was not a beauty, and yet she made the effect of being one. There was a brilliancy about her that is indescribable; it lighted up the room the moment she entered. Pull her to pieces, and she was nothing; take her as a whole, and she dazzled you. Her features were irregular, her complexion was nothing particular, but there was a sparkle, a glow, a grace about her altogether that were more striking than the loveliest coloring or the most perfect symmetry. I can see her now as she appeared to me that first day, standing on her high heels, a little behind the doctor and Mrs. Segrave, her black eyes glancing right and left like flashes of lightning, her scarlet feather, set like a flame in her black velvet hat, illuminating her olive skin, and her gold-brown silk dress glistening like a separate patch of sunshine in the sunlit room. A most picturesque creature she looked. I longed to hear her speak. No one was kept long waiting for this in Sybil’s presence.

“This is the very kindest thing I ever heard of!” said Mrs. Segrave, holding out her fat little hand to my mother.

“You have saved a family man from suicide, my dear madam!” said the doctor in the heartiest tone.

“Father!” protested Sybil, “there you are making such a character for us! Mrs. Wallace will set us down 779as a family of mad Americans. I assure you, Mrs. Wallace, we are all perfectly in our right minds, and very grateful to you.”

This sortie broke the ice into splinters. We all laughed, shook hands, and sat down, and the doctor began forthwith to pour out his troubles. Their name was legion. He had not been twenty-four hours in the house, and the concierge had already driven him to the verge of insanity.

“If I could speak to the rascal, I’d be a match for him, and soon make him know I would stand no nonsense,” he went on to explain. “But that’s where he has me on the hip, as Shakspere says; he keeps jabbering on, and I can’t answer the fellow. I know what he’s driving at, I know he’s robbing me; but what aggravates me most is that he thinks he’s fooling me.”

My mother poured all the oil she could on these angry waters, and in ten minutes I could see that she and the doctor were sworn friends.

Sybil listened so far to the conversation with an air of amused interest, just as I was doing; then abruptly turning from it, as if she had had enough of the subject, “You are a musician, I see,” she said—my harp and piano stood open ready for action. “I am perfectly devoted to music! I will come up and play duets with you, if you let me?” I said I should be delighted.

“But I like talking ten thousand times better than music,” she went on. “Music is a way of expressing one’s self with another instrument than one’s tongue; but one tires of it after a while. One never tires of talking; I never do.”

I could readily believe this, but assented as to a general proposition.

“Do you read a great deal?” she continued. “I don’t. I find life is too absorbing, too full; one has no time left for reading. Have you? Human beings are the books I enjoy most. I am so intensely interested in my fellow-creatures! I like to study them, to turn them inside out, to analyze their characters, to exchange views with them. I do so enjoy discussing life. Don’t you?”

This time she did “pause for a reply,” and I was able to make one. It was not very satisfactory.

“No, really! You don’t care for discussing life! Well, I am surprised at that. Dangerous! What a funny idea! But if it were, that would only make it ten times more interesting to me; there is such an excitement in danger! If I had been a man I should have been passionately devoted to tiger-hunting. Now, life is a kind of tiger-hunt, when one comes to think of it; one can always get some excitement out of it—watching other people at the hunt, I mean. Don’t you think so? People take such different views of life. Good gracious! one would never get to the end of one’s friends’ views, if one began, even on one particular subject. Take love and marriage, for instance; what can be more intensely interesting than to discuss marriage with a person who holds views diametrically opposite to one’s own?”

She rattled on in this way for half an hour: it was very amusing. I felt very tame beside her, and I fancied she must have found me insufferably dull and unsympathetic. I found out afterwards that I was mistaken in this; her estimate had been very flattering. On reflection it need not have surprised me; there is nothing a great talker likes so much as a good listener.

780We all parted most cordially, with mutual congratulations on the chance that had brought us together.

“I feel as bold as a lion,” said the doctor as he shook hands with my mother. “I am ready to brave an army of concierges.”

“Oh! keep the peace; keep friends with him at any cost. If you make him your enemy, he will worry your life out,” was her parting injunction.

“Well,” she said, when the door had closed on our new acquaintances, “what do you think of them?”

“I think them perfectly odious!” I replied.

“My dear Lilly!”

“Yes. They are just the kind of people we are sure to get fond of, to make a friendship with, and then away they will fly, and we shall never hear or see them for the rest of our lives.”

“You are determined to make a tragedy out of it, so I will not contradict you,” said my mother. “Meantime, I shall enjoy the pleasant neighborhood, and trust to its not ending so badly. They are here for six months certain, and if they like it, and the countess likes to renew their lease, they may remain for six months more. They intend to make themselves very comfortable, meantime, and to receive a good deal.”

“Humph! They will be sending us invitations to their entertainments, I suppose,” I said.

“That is very likely.”

“They will have their share in their thanks, as far as I am concerned,” I said; and I sat down to my harp again. “I have no fancy to go and figure as a housemaid amongst their magnificent American toilettes.”

“I am vain enough to flatter myself that my child would look like a gentlewoman, whatever her surroundings might be,” observed my mother quietly, “and that she does not depend on dress for her individuality.”

What else could I do but jump up and kiss her for this speech, and declare myself ready to go and sport my white muslin and pink ribbons in the midst of all the latest wonders of Worth & Company?

It was not many days before I had an opportunity of putting this heroic resolve into execution.

You may laugh; but it was heroic. I realized this distinctly, even before the supreme crisis of the eventful evening came. Sybil herself came up with the card of invitation.

“Mamma was putting it into an envelope to send it by Pierre,” she said; “but I said that was the veriest nonsense, and that I would take it myself. Of course you are disengaged? You must be disengaged!”

“Unfortunately, we are,” I replied.

“Why, Lilly Wallace, what do you mean!” screamed Sybil.

“Just this: that I am a trifle proud, and just vain enough not to care to look a guy wherever I go, and that I am pretty sure to look that at your house on the 22d. You will all be dressed to kill, as you say—rigged out in the very newest fashions by the most expensive dressmakers in Paris—and I shall have to appear like a school-girl in plain white muslin. I never wear anything else; mamma can’t afford it. I shall have a new one, and she will give me a handsome sash and fresh flowers; but that is all. She will appear herself in plain black velvet, without either 781old point or diamonds. If you think we will make too hideous a blot on your splendor, say so honestly, and we will spare you the disgrace.”

“Lilly, you are the very oddest girl I ever came across in the whole course of my life!” protested Sybil. “Why, how can you talk so? You will look perfectly lovely in your sheer white muslin. I only wish we Americans were not such fools as to spend all our money on our backs as we do; I can tell you most of us hate it and think it awfully hard to have to do it. But we can’t help it; we should get so laughed at if we went to a ball in white muslin that we should die of shame.”

“Well, that’s a pleasant lookout for me!” I remarked.

“Oh! it’s quite a different thing with you,” Sybil declared, and with a warmth I felt was sincere; indeed, I felt she was sincere all through. “You are English, and we know perfectly well you have a different standard in those things.”

“And my mother?” I said. “What sort of effect is she likely to produce in her plain black velvet?”

“She will look like a queen—that’s all; you know she will, Lilly.”

I did know it; I had known it as long as I could remember. I had been brought up by my mother in a black velvet dress, and believed, nay, knew, that she looked as beautiful and queenlike in it as if its soft and sombre simplicity had been embroidered in gems and beflowered by all the Worths in Christendom.

I confess, nevertheless—and I do so with shame—that I felt mortified at her having to present herself in this splendid gathering of Transatlantic rank and fashion in the attire which had borne her triumphantly through many a stately Parisian crowd. I was really dazzled by the splendor of the dresses when we stood in the midst of them. There was no distinguishing the young from the old, the maid from the matron; silks, satins, laces, jewels glistened indiscriminately on all. There was a great deal of beauty amongst the women—there is sure to be in an American assembly; but the richness of their dresses surpassed anything I ever beheld. In a French salon you may expect to meet a great deal of elegance—some dresses that stand out from the common level of taste and becomingness by their more brilliant hues and elaborate trimmings; but here all were brilliant, all were elaborate, all were magnificent. I really did feel an anachronism as I stood there in my innocent, fluttering muslin, while these superb, many-colored birds-of-paradise floated and rustled all round me, sweeping the dark carpet with miles of silk, and satin, and velvet, and lace of every hue in the rainbow. It was like being shut up in a kaleidoscope; the pattern shifted, flashing into new forms before my eyes at every turn, until I felt fairly bewildered by the moving glory. What kind of conversation could go on under external conditions like these? How were people, women at any rate, to collect their thoughts to converse on any possible subject except the one that was under their eyes, brought before them in such victorious, fascinating guise? If they were not talking of dress, their own dress, their friend’s dress, dress in general or in particular, they were most assuredly thinking of it. And small blame to them. I know I, for one, could think of nothing else.

Nothing could exceed the courtesy 782of our hosts. They led up guest after guest to introduce to us; all the magnates were presented to my mother, all the young ladies to me. They were very gracious, every one of them, but we did not get on well after the first exchange of commonplaces. How could we? What interest could a white-muslin creature like poor me have in the eyes of these sumptuously-attired young ladies? I said simply nothing to them, I suggested nothing; I was a blank. Sybil never sat down for a moment. She was untiring in her efforts to make everybody happy and pleasant and at home. She kept flitting about from room to room, bringing young gentlemen up to young ladies, seeing that no one was overlooked, that congenial elements were drawn together, that antagonistic ones were kept asunder. There probably were some antagonistic ones, though they were invisible beneath the gay, harmonious surface—that pale, stately-looking girl, for instance, whom I had noticed sitting apart beside a large console that separated her from the gaudy group standing close by. I knew she was a great friend of Sybil’s, because I had seen her photograph in a dainty gilt frame in the place of honor on her writing-table. I saw Sybil making a dart to her side every now and then, and interchanging a few hurried words in a tone of close confidence; and yet she took no pains to bring her forward or to introduce people to her. There was something peculiar about the girl’s air and countenance that drew my attention and made me wish to speak to her. I seized the first opportunity to whisper this wish to Sybil.

“The pale girl in the corner? Whoever do you mean? Oh! Millicent Gray. Yes, by and by. I don’t think you would care much to talk to her; I mean I don’t think you and she would hit it off very well,” said Sybil in a hesitating way; and somehow it was borne upon me that she thought exactly the contrary; that we should hit it off too well, and that she preferred, for reasons of her own, not to bring us together. I there and then resolved that I would make Millicent Gray’s acquaintance before I left the room—or die.

Did Sybil see this in my face, I wonder? She had a way of flashing a look at you with her round black eyes that suggested a power of reading you through and through which was sometimes uncomfortable. I felt it so now, and, trying to assume an air of supreme indifference, I observed, looking in another direction:

“Then never mind. I only fancied talking to her because no one else has been doing so; she looked lonely.”

Sybil’s rose-colored skirts floated away in the direction of Millicent Gray, and for a moment I half-expected she was going to bring her up to me. I was mistaken; she bent over her friend, and began talking in animated tones, gesticulating with her fan in an excited manner. Millicent listened apparently with more surprise than approval; there was a faint expression of sarcastic resentment on her pale, thoughtful face, and an imperceptible movement of her shoulders seemed to shrug away some remark of Sybil’s with smiling dissent; as she did so, her eyes turned towards me and our glances met. There was a mute recognition in them which we both felt. I blushed, feeling rather guilty for watching her so closely; she smiled, and, 783in spite of myself, I obeyed a law of nature and smiled too. The rooms were now so full that it was difficult to move about; there was small chance of the crowd swaying me across towards Millicent, and she sat on, surveying the scene from her nook with a face that was more expressive of quiet observation than enjoyment. She was dressed in white silk, with waves of tulle flowing over it, but without further ornament—neither ribbons nor flowers; she wore one large crimson rose in her hair, a long trainée of leaves dropping down from it and entangling a rich curl of her dark hair. The relative simplicity of the dress singled her out as a very remote cousin to my white muslin, and I felt more than ever convinced we should prove sympathetic to each other. How was I to make good my vow to speak to her or die? The chances were that I should die, for just at this moment Sybil bore down on me from the rear, and took me in tow through the billows of silks and lace into her own boudoir, which was two rooms off from the central salon where my pensive heroine abided.

“Are you having a good time of it, Lilly?” she inquired, darting her bright black eyes through me, when we came to a little breathing space. “What do you think of our American society? Are our women as handsome as yours? Are our young men as agreeable?”

“Four questions in one breath!” I cried, pretending to gasp. “Let me answer the first—the only one I can meet on such short notice: I am having a capital time of it. You are the best hosts I ever saw, all three of you. But, Sybil, do introduce me to that girl in white silk.”

“No, I won’t,” said Sybil. “You must want some refreshment. I don’t believe you’ve taken so much as an ice; I’ve seen you let the trays pass a dozen times untouched. Come into the supper-room and have something. Stay,” and she bent close to me and went on in a whisper: “I will make Mr. Halsted take you in. You see that young man with the fuchsia in his buttonhole? He is perfectly charming. I have had such a delightful talk with him just now!”

“About what?”

“Good gracious! About everything.”

“You have been discussing life with him?”

“Precisely.”

“And what has come of it? Has he proposed, or is he only hovering on the brink, poor wretch?”

“How absurd you are, Lilly, with your English ideas!” cried Sybil, still in a sotto voce, although the music drowned everybody’s voice. “You won’t understand that one may discuss life with a young man without meaning any harm!”

“Harm? To his heart, do you mean?”

“Or to one’s own.”

“Have you got one, Sybil?” I asked quite seriously.

“Yes, I have, and a very sensitive one too, let me tell you,” she said in her vehemently emphatic way. “Mr. Halsted, will you take my friend to have some refreshment? Mr. Halsted—Miss Wallace.”

And off I went with this perfectly charming young man.

The first person I met in the supper-room was my mother, whom the doctor had just taken in and was plying with some delicious nectar of an American drink.

“My dear, I was beginning to 784wonder what had become of you,” she said. “It is growing rather late, is it not?”

The doctor protested, but we made good the opportunity as soon as his hospitable back was turned, and disappeared from the brilliant scene.

And Millicent Gray? I was of course in honor bound to die, as I had not spoken to her; but I thought it better to live, and try and make good my resolution in some other way. Chance favored me unexpectedly. A few days after the magnificent reception on the first floor I went down to discuss life quietly with Sybil for half an hour, when the servant said she had been obliged to run out for a few minutes to her aunt’s, next door, but that she would be back presently, and had begged I would go in and wait for her.

I had not been many minutes in the salon when the doctor came in. He had been “down town” to Galignani’s, and had gleaned all the news that was abroad, what steamers were signalled, which had come in, which had sailed, and who had come in by the last arrival. The doctor was a terrible flirt. He sat down on the sofa beside me, and began to repeat verses from Tommy Moore about my “bright eyes that were his heart’s undoing,” and I know not what besides. Mrs. Segrave heard us laughing, and came in to see what it was all about.

“Ah! my dear,” she said, “he whispered those very same verses to me five-and-twenty years ago. Don’t believe him; he’s a gay deceiver. Charles dear, did you ask Mrs. Wallace what we were going to do about this claim the concierge is making of twenty francs a month extra for bringing up our letters?”

“No, I did not,” said the doctor. “In fact, I had not time yet; but I dare say Miss Lilly can tell us just as well!”

“Oh! if it’s anything about the concierge you had much better appeal to mamma,” I said to Mrs. Segrave. “She is at home now, and if you go up you will find her alone.”

“I see how it is: you want to get me out of the way!” said Mrs. Segrave. “You want to hear what more Charles has to say about your bright eyes. Well, well, I’ll go; I’ll not be a spoil-sport.”

She was going to open the door when Pierre opened it, and in walked—Millicent Gray. After the usual greetings Mrs. Segrave said, turning to me:

“You know Sybil’s friend, Miss Gray, of course? No! I was sure you had met. Then let me introduce you—”

As soon as we had got “well into conversation,” the doctor proposed that he and Mrs. Segrave should leave us young ladies together, and go up to consult my mother about this new imposition of the concierge.

When Millicent and I found ourselves alone there was an awkward pause for a moment; we felt as conscious as a pair of lovers thrown together for the first time. At last we looked at each other and began to laugh.

“I am so pleased to meet you,” I said.

“Not so much pleased as I am,” she replied. “I have been entreating Sybil to make me acquainted with you, and she would not. We came near quarrelling over you the other evening.”

“So did she and I! What could have been her motive?” I said.

“Did she not tell you?”

“No.”

785“And you don’t guess?”

“No! Pray tell me, if it is not a secret,” I said.

“Oh! no, it’s no secret,” replied Millicent, laughing. “You are a Catholic. She was afraid to let me know you.”

“Lest I should contaminate you!”

“Lest you should convert me.”

I was silent from sheer surprise.

“You see what a dangerous person she thinks you!” said Millicent, laughing.

“I don’t see why she should,” I replied, rather nettled. “I never tried to convert her.”

“Perhaps because you felt it was a hopeless case,” said Millicent, who could not apparently see the thing in a serious light; for she was laughing still, and looked altogether highly amused.

“I don’t know whether I felt about it one way or the other,” I said. “I am utterly bewildered that Sybil should have laid hold of the idea of my being so dangerous in that line; from the moment I discovered what her notions on religion were I avoided even touching on the subject directly or indirectly, and yet she looks upon me as a lion or a fox going about and seeking whom I may devour!”

“No, no; you must not think that,” protested Millicent. “She looks upon you as dangerous, but in quite another sense from proselytizing. She suspects me—very unjustly, I assure you—of having what she calls Roman Catholic proclivities; and when I expressed a wish to know you—she raves about you in the most enthusiastic way—she said nothing would induce her to make us acquainted; that you were just the kind of person to whisk me into the Catholic Church before I knew where I was.”

There was something at once so absurd and so thoroughly characteristic of Sybil in this remark that, in spite of myself, I burst out laughing.

“I promise solemnly,” I said, “that I will not whisk you in without giving you due warning, and, moreover, having your full and free consent to the operation beforehand.”

“Thank you. That is generous,” said Millicent; “and to prove my sense of it I solemnly promise not to whisk you into my church without having your full and free consent beforehand.”

“Yes, by the bye,” I said, “it never seems to have occurred to Sybil that the danger might be mutual; that I ran a risk as well as you by our becoming acquainted?”

Millicent was hesitating in her answer when we heard a loud ring at the door, and in an instant Sybil burst into the room. She stood for an instant looking at us, and then cried out in her ringing tones:

“Well, is it all over with you? Has she done it?”

“Done what?” I said. “Miss Gray has not attempted to do anything except to make herself exceedingly agreeable.”

Sybil laughed merrily.

“I call that exceedingly smart—quite worthy of a Yankee!” she cried. “By the way, it puts the thing in a new light. Milly, turn on the guns and try and convert her.” And she pointed to me with her chinchilla muff. “That would be a feather in one’s cap! Good gracious!”

“Then why should you not try for it yourself?” I inquired. “Sybil, I am inclined to be very angry with you for making me such a reputation. You know perfectly well I have never had a word of 786controversy with you since we have known each other; never done the least thing to try and make a Catholic of you. You know I have not!”

“I know nothing of the sort,” protested Sybil. “I know this: that you and your mother are the very most dangerous pair of Catholics I have ever met—just the kind of Catholics to knock one’s prejudices on the head with one blow.” And she banged the table with her pretty little muff. “You never preach, either of you, or talk controversy, or do any mortal thing to put one on one’s guard; but you do every conceivable thing to make one fall in love with your religion: you are the very milk of human kindness, you never speak ill of any one, you are always ready to help people, you spend your time going after the poor, nursing the sick, and heaven knows what besides; for you are up at cock-crow, and out by candlelight saying your prayers, when we are fast asleep in our beds. Milly Gray, now mark my words”—and she faced round and confronted Millicent with uplifted muff, in a Sibylline attitude of warning—“mark my words: this is none of my doing, and whatever comes of it is not to be laid at my door.”

“Sybil, I promise that, whatever catastrophe the future of this day may have in store, it shall not be visited on you,” said Millicent. “You have warned me of my peril, and, you know, he who is forewarned is forearmed. Tell me, now, what have you done with Mr. Halsted?”

“Done with him? What did you want me to do with him?”

“Either kill him or cure him.”

“I should kill him, if I could,” said Sybil. “I never knew so perverse a man in the whole course of my life.”

She dragged out the last words with an emphasis that might have led one to suppose the course of her life embraced a period of at least ninety-nine years.

“What is he perverse about?” inquired her friend.

“He won’t change his politics, he won’t go back to the States, and he won’t marry the girl he ought to marry.”

She enumerated these grievances with a gusto of indignation that made us scream with laughter.

“I thought his politics were on the right side—that is, on your side,” said Millicent when she had recovered her gravity.

“That’s the wrong side,” said Sybil; “her politics are strongly Democratic, and there is not the ghost of a chance for him, unless he turns Democrat too.”

“But if he does not want a chance?” I ventured to put in.

“But he ought; I want him to want it. She’s the very sweetest girl in the whole of the United States; and her father is the dearest old man, and would give her a splendid fortune if Mr. Halsted would marry her. And everybody believed he would; only old Nick put it into his head to come out to Europe, and he has gone and fallen in love with another girl!”

“Who won’t marry him?” suggested Milly.

“Certainly not!” declared Sybil.

At this juncture Dr. and Mrs. Segrave came in, bringing my mother with them. She was dressed for me to go out with her, so I had to run off to equip myself, having first cordially invited Millicent Gray to come and see me as soon as possible.

She came the next day, and on a strange errand, considering the warnings of Sybil.

787“I am anxious to be of some use to the poor,” she said, after we had talked some little time, “and I don’t know how to go about it here. I suppose there are no Protestants to visit, or at least they must be very few; would there be any objection to my visiting Catholics?”

“Not the slightest,” I replied, “unless you intend to whisk them into the Protestant Church before they know where they are; in that case I don’t think M. le Curé would care to enlist your services.”

“I have no sinister designs of that sort, I assure you,” said Millicent; “and to prove it, I want you to let me go with you on your rounds. I will make myself useful in any way you appoint, and I will do exactly as you tell me—as far as I know how, that is.”

I said, of course, that I should be delighted to have her as a companion, and that we should begin our partnership to-morrow; but my mother came in as we were settling about the hour we were to meet, and unexpectedly put a spoke in the wheel.

“Does Mrs. Gray approve of this arrangement, my dear?” she inquired.

“I have not mentioned it to her,” replied Millicent, her American ideas of independence evidently a little shocked by the question; “but she is sure to approve of it when I do. Is there any reason why she should not?”

“There may be. You are a Protestant, and this scheme of visiting the poor with my daughter must bring you in contact with Catholics of various classes—the poor, the Sisters of Charity, perhaps incidentally with M. le Curé and other priests. Before you embark on these perils I should prefer that your mother’s consent was secured. We English mothers have Old-World prejudices about parental authority, you perceive,” added mamma, smiling; “you will not mind humoring mine in this case.”

Millicent declared her perfect readiness to do so. She looked like one who would gladly humor everybody’s wishes. I was already in love with her. The charm which attracted me that night amidst the gay crowd had not fled “like the talisman’s glittering glory” on a nearer approach. I was at a loss to see where the point of mutual attraction lay between her and Sybil; but Sybil was one of those creatures who spirited away your sympathies before you had time to challenge the thief or lay a protecting hand upon your treasure. She was a siren, who drew you to her cave and did not devour you. Millicent was a complete contrast to her in appearance as well as in character; her eyes were deep blue, and her hair, which was very dark, whitened her fair complexion to the transparency of alabaster, and gave a stronger individuality to her delicate features than blond hair, which seemed their natural birthright, could have lent them. She was very tall, and her small, beautifully-formed hands and feet put the seal on the character of singular refinement which pervaded her whole exterior.

My mother was greatly taken with her. “You have committed yourself more seriously in this case, it strikes me,” she remarked when Millicent had taken leave.

“They are settled in Paris permanently,” I replied; “I asked her that at once. I should not have embarked on an intimacy with her, if they had been only birds of passage.”

Mrs. Gray made no difficulty about Millicent’s joining me in my 788visits to the poor; she observed, indeed—very naturally, I thought—that “Mrs. Wallace ran just the same risk in allowing her daughter to associate with Millicent.” Millicent returned next morning quite jubilant with this message, and we set out on our first walk together. We agreed that we were not to improve this or any future opportunity to convert each other. Was I quite sincere when I entered on this agreement? Looking back on it, I think I can honestly say I was. I meant that I would not discuss religion or say anything to prejudice Millicent against her own; that I would rigidly avoid controversy; and in all this I kept my word. But I did not disguise from myself that I had a great longing to see her a Catholic, and that I should do my best in another way to bring about this result. For this purpose I had her name put down at Notre Dame des Victoires for prayers. I asked several of my friends to pray for the same intention, and I made a point of praying every day for it myself. I took her to see Sœur Lucie, a Sister of Charity I was very fond of, and I interested her in the same object. I counted a good deal, too, on the impression which the faith of the poor was likely to make on her.

I was just then much occupied with a poor woman named Mme. Martin, who was dying, who had been dying these five years of a very painful malady. I think she was the first person I took Millicent to see. She lived in a room on the sixth floor—that is, in the attic—of a house where her mother was concierge. She had been better educated than the generality of her class, having been brought up as a teacher of singing. This pursuit had subsequently thrown her into the society of persons much above her in position, and the contact had contributed still more to educate and refine her. She had consequently acquired something of the varnish of a lady, and, without being really educated, she had gained that increased capacity for suffering which even imperfect education gives. Her illness had thrown her back into her original position and surroundings, and these were perfect misery to her. She could not bear the society of the servants—her constant one now, owing to that horrible French system of stowing away the servants of every flat in the same house into pigeon-holes under the roof, old and young, men and women, innocent, honest girls and vicious old veterans in dishonesty, all crammed higgledy-piggledy in a proximity full of dangers to both soul and body. This population of the pigeon-holes was insupportable to Mme. Martin; she had nothing in common with them nor they with her. They pitied her—for the French are always kind-hearted—but they resented her evident superiority, and often showed their pity in a way that hurt more than it soothed. She writhed under the compassion of these coarse, vulgar-minded men and women, whose conversation turned chiefly on the domestic concerns of their masters, how they cheated them, the tricks they practised on them.

They came to see, after a while, that she did not care for their society, and they ceased to inflict it on her, and Mme. Martin came gradually to be as isolated as if she had been living in a desert. She was glad of it in one way. We most of us prefer solitude to unsympathetic company; we had rather be left alone than intruded on by those loud voices and heavy 789steps that jar so painfully on the nervous atmosphere of a sick-room; but there were times when her loneliness weighed terribly on her, when she longed for any hand that would but raise her paralyzed limbs from a posture that had grown agonizing from prolonged immobility, that would give her the drink that was just beyond the reach of her arm. Her mother could come to her but very seldom; she dared not absent herself during the busy portion of the day from her lodge downstairs. Sœur Lucie was very kind, and came as often as she could; it was she who had taken me to her and begged me to look after her. I was the better able to do so that Mme. Martin lived only five minutes’ walk from our house. I don’t think I ever came in contact with a sufferer who edified me more than this poor woman. It was not that she was so wonderfully pious, or heroic, or resigned; she was all three by turns, but none constantly. Perhaps it was this very fluctuation that made one realize so vividly the supernaturalness of the struggle she was carrying on. You saw the power of the sacraments, the action of grace working on her soul, almost as visibly as that of medicine on the body. She was a woman of very strong passions, acute sensibilities, and ardent imagination; you can fancy what it was to such a nature to be immured in a room about twelve feet long by eight, with a roof slanting to the floor at one side, and a window in the slant, incapable of moving in her bed without help, dependent on charity for even that bed and for the bread she ate. For the first years of her illness this misery was so unendurable, she told me, that she thought it would have driven her mad, and the terror of this prospect was the most unbearable thing of all. She had not the consolations of religion then. Her artist life, with its alluring perils, its wild companions, its passionate aspirations, had led her away from the realities of the faith and gathered a mist before her eyes. But she fell ill, and then the mist began to clear away. The Sisters of Charity found her out, and the old sacred memories of childhood were awakened; her First Communion, with its sweet, pure joys, its lovely, solemn pageant, the bright companionship of kindred hearts starting with the fervent promise to the divine Guest whose first coming was the grand event, the supreme crisis of their little lives, the goal to which, thus far, their lives had tended—all this came back like a well-remembered dream at the sight of the gray habit and the white cornette. It was the old, old story: the prodigal had wandered into a strange country, and had grown homesick and turned back, and the Father had met him half way on the road. She had not fed upon the husks of swine, poor Mme. Martin; only “forgotten to eat her bread,” and hunger had driven her home. She spoke to me of her conversion in terms of such deep humility and compunction that I might have fancied her the most appalling sinner who had ever lived, if Sœur Lucie had not told me the exact history of it.

But it was not all sunshine and smooth waters even after this blessed welcome home. There were dreadful battles to be fought yet. She fought bravely, but not always with a smiling face and a glad heart. Oh! no. There were days, of such terrific anguish, such utter, black despair, that it used to seem 790to me sometimes that her faith must fail this time, that nothing short of a miracle could save her now. And nothing else did. What greater miracle is there than the triumph of God’s grace over our corrupt and fallen nature, the victory of sacraments over the devil that holds our soul? It was a greater wonder to me every time I witnessed it in Mme. Martin. This presence of an evil spirit in her—a real though invisible presence of tremendous, almost omnipotent power—was so palpable that I used to feel something like the kind of terror one would feel near a person possessed. I always felt perfectly helpless while the crisis lasted, and would sit there and listen dumbly while she uttered her bitter, fierce words, not raving in loud, wild accents, but with a sort of hard, suppressed anger, a deep-down rebellion against the cruel, all-powerful will that was torturing her. There was no use arguing or preaching, or trying to make her see the sinfulness and the stupidity of it all; one could do nothing but bear with it, praying silently to God to come to her, and lay his finger on the wounded soul, and speak with his voice, and bid the winds be still.

One thing struck me with peculiar significance: no matter how fiercely rebellious she was towards God, she could always turn with a softened glance towards his Blessed Mother. There was an old print of the Mater Dolorosa on the wall over her bed, and it was the strangest thing to see the poor sufferer lift her dark, vindictive eyes to it with a tender, compassionate, entreating glance, while words of almost savage petulance against the Son were still hot on her lips. Once I remember her bursting into tears as she turned towards it in one of these sudden appeals. The fiend was exorcised for that day. I sat beside her till she had cried herself to sleep like a tired, naughty child.

These terrible days were invariably followed by periods of compunction, humble self-reproach, and love so fervent and consoling that it used to seem to me they could never pass away, that the darkness could never return, that this time the rescue was complete and irrevocable. The humility with which she would beg my pardon for the scandal she had given me, the way she would upbraid herself for her base ingratitude to our Blessed Lord, were more touching than I can describe. She would look up fondly towards the Mater Dolorosa with such an expression of tenderness on her haggard, sunken face, and say, as if apostrophizing it: “Ah! I knew she would gain the victory. I knew she would not desert me! Pauvre mère! Elle a tant souffert!”

The first day that I took Millicent Gray to see her she was in one of these blessed, penitential moods. It had lasted through several days—days of fearful suffering, and nights of sleepless weariness. She uttered an exclamation of joyous welcome when I appeared.

“Que le bon Dieu est bon! I knew he would not keep me waiting much longer. My little stock of patience was just coming to an end!” And she smiled good-humoredly.

“What is it you want?” I inquired.

“I was dying with thirst,” she said, “and I managed to draw this cup to me by hooking my finger in the handle, but I was in such a hurry to drink it that it slipped from me, and I am all wet and half-perished!” 791And, indeed, she was trembling with cold; her hands were like ice and her teeth chattered. I hastened to lift her up on her pillows and repair the accident, Millicent helping very dexterously. I had prepared Mme. Martin for her visit, so merely introduced her as a friend of mine, who would be glad to come and see her sometimes, if she allowed it.

When we had settled her in some degree of comfort, Millicent and I sat down and began to converse. Mme. Martin was in too great pain to join in the conversation, except by throwing in a word now and then to show she was following it, but one could see she was interested in what we were saying. There was an unusual brightness and peace about her, in the expression of her face and the tone of her voice; I rejoiced that Millicent should see it, for I knew it could not fail to impress her.

“Was last night as bad as the preceding ones?” I said when we were going away.

“Yes; it was very bad. I did not get a moment’s rest till it was daylight,” she said; and she smiled quite serenely.

“My poor friend! How cruelly tried you are!” I could not help exclaiming. “May God give you courage!”

“He does! he does!” she cried fervently. “It is a miracle how good he is to me—a miracle.”

“We must ask him for another one, that your courage may be rewarded by a cure,” said Millicent kindly.

“Oh! no. Don’t ask for that! I don’t want it!” said Mme. Martin quickly, as if she were frightened the miracle was going to be wrought on the spot. “I don’t want to be cured, only to be sustained, and to go on suffering a long time—as long, that is, as He likes—that I may prove I am not ungrateful; that I love him a little bit after all he has done for me! All he has done for me!” There was a look almost of ecstasy on her features as she said this, her face slightly upturned, but her eyes closed as if she were looking within her, into that sanctuary of her soul where God was present. I felt, rather than saw, Millicent turn a sudden, startled glance towards me.

“That is the most precious and most beautiful of all miracles,” I said presently, “that our hard hearts should be softened by the cross, and that we should come to love it for His sake; is it not?”

“Yes,” she replied; “it is the one I have most prayed for. It is to her I owe it.” And she turned to the Mater Dolorosa. “In my worst moments I always felt for her; that my cross was nothing compared to hers—nothing! Pauvre mère!”

When we were out of earshot, on the landing about half way down the narrow stair, Millicent stopped, and, looking round at me, said: “Her brain has begun to be affected; she is a little mad, poor creature, is she not?”

“Yes,” I replied, “she is; she has got what we call the madness of the cross. Many of our saints have died of it: la folie de la croix.”

Millicent stared at me for a moment with an expression that suggested some vague alarm as to my own sanity, but she made no further remark until we had got out into the street.

“What did she mean by saying it was the Virgin Mary that worked the miracle for her?” she then asked.

“She meant that the Mother of Sorrows had prayed for her and obtained a great grace for her.”

792“But God would have given it to her, if she had asked him, without going to any creature for it, would he not?” answered Millicent.

“Perhaps; but he would be more willing to grant it to a creature who was sinless and his Mother, and who had stood by the side of his cross, than to a poor weak, rebellious creature who had sinned a thousand times and more. Does it not seem likely?”

“Oh! putting it in that way,” said Millicent dubiously. “But he is God, our Saviour; he must love us more than she does. He died for us; the Virgin Mary did not die for us?”

“Well, really, Millicent—almost,” I said, and, stopping, I looked her straight in the face. “Fancy a mother that loved her son, her only son, as Mary must have loved him, standing by while he was being executed—I don’t say scourged, and beaten, and hammered with nails to a gibbet, murdered piecemeal with the rage of devils let loose from hell, but simply hanged, or even beheaded; would it not be worse to her than any death that ever a mother died? And then fancy her blessing the men that murdered him, praying for them, adopting them! And you can say the Mother of God did not die for us?”

Millicent made no answer, but walked on in silence. We said no more until we got to my door, and then I asked if she would not come up and rest a while.

“No, I prefer to go home, thank you,” she said, putting out her hand. She held mine for a moment, as if she were going to say something; but she did not, and we parted silently.

She seemed strangely moved.

II.

I did not see Millicent until the following Sunday, when she came to ask me if I would go for a walk in the afternoon.

Sybil happened to be there when she came in.

“What hour do you go to church, Milly—the morning or the afternoon?” asked Sybil. I saw the drift of the question: she suspected Millicent had been to church with us.

“I generally go in the morning; mamma likes it best,” replied Millicent. “She was not well this morning, so we are going to late service. And you?”

“Me? I don’t go to late or early. I stay at home and think it over,” said Sybil.

“Think what over?” I asked. “The service?”

“Services in general, religion in its cause and effect—life altogether, in fact,” summed up Sybil. “Will you two let me join you in your walk this afternoon, or shall I be in the way?” We both protested we should be delighted to have her; and at four o’clock we were assembled down-stairs in her boudoir, ready to start, when a loud ring sounded at the door.

“Good gracious!” screamed Sybil; and she dropped into a chair, the picture of astonishment and vexation. “I’ll bet any mortal thing you like that that is Mr. Halsted! Was there ever anything so provoking! I so wanted to have a walk with you!”

“Why need his coming prevent you?” I said. “The doctor and Mrs. Segrave are at home, are they not?”

“Why, Lilly, how can you talk so!” she exclaimed. “What does that matter to Mr. Halsted? He comes to see me!”

793“Then you throw us overboard?” I said. “That’s complimentary. What do you say, Millicent?”

Millicent laughed. She was not sorry at heart, I could see, that we were to be left to a tête-à-tête. Perhaps Sybil saw it, too, for she said, starting up suddenly:

“I won’t throw you overboard. Let him call again. Let him come with us, if he likes. Have you two any objection?”

Millicent said she had none. I, however, demurred.

“You will think it absurdly priggish,” I said, “but you know I am half-French—at least, I live amongst the French, so I can’t afford to knock against their hautes convenances; and if I were seen walking with a gentleman without my mother or some married chaperon, it would make quite a scandale.”

“How inconceivably ridiculous!” cried Sybil, staring at me with round, shining eyes. “What a grand privilege it is to be a free-born American woman! I wouldn’t be a slave like you—no, not for the empire of France, Lilly!”

Pierre came to the door to announce Mr. Halsted’s arrival, and we all sallied into the drawing-room. Sybil burst out into regrets at having to go out, and then, pointing a finger of scorn at me, “Only fancy!” she cried—“you’ll hardly believe it, but it’s a fact—Miss Wallace says she dare not come out for a walk with you without her mother, lest it should make a scandal in the town! Did you ever hear anything so preposterously absurd, Mr. Halsted?” I crimsoned to the roots of my hair, and longed to choke Sybil on the spot. Happily, gentlemen being the same in all countries, Mr. Halsted saw my embarrassment and turned it off with easy good breeding.

“Miss Wallace has been brought up in France,” he said. “It is quite natural she should have adopted the notions and manners of the country; but it’s rather hard on us poor fellows. We are cut off from our most cherished prerogatives here in this centre of civilization. May I call this evening? You promised to teach me the Polish mazurka?”

Sybil hesitated. There was to be a dinner-party that evening, so the dancing lesson could hardly take place, and I knew he wanted to figure in the mazurka at a Polish house the next night.

“I can’t this evening,” she said musingly; then, as if moved by a sudden inspiration, she flung down her muff. “I see I must victimize myself for my country’s sake, and give up my walk to save you from making an exhibition of yourself to-morrow before the assembled nations. You two go and take your walk alone.”

Mr. Halsted entered a feeble protest, which Sybil did not even so much as notice, but proceeded to take off her bonnet and prepare for the dancing lesson.

We were not long on the road together when Millicent opened the subject of religion; Sybil’s idea of “thinking it over” being the ostensible pretext.

“I wonder you don’t talk to her about it,” she said; “you might do a good work in that direction, if you tried.”

“By making a Catholic of Sybil?”

“By making a Christian of her.”

“Poor Sybil! Is she as bad as that?” I said, laughing. “She is more in your line than mine, at any rate. She hates popery like fire; I would as soon try to convert the Great Mogul.”

794“You are a great puzzle to me, do you know,” said Millicent, looking at me with a glance of searching curiosity. “Catholics as a rule are such ardent proselytizers, and you seem to have no taste in that direction at all.”

“Have you known a great many Catholics before me?” I asked.

“You are the first I may say I have ever known.”

“Then how can you answer for what we are as a rule?”

“I have always understood it,” she replied.