Wisdom, Wit, and Pathos of Ouida. Ouida
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The earliest dawn had broken eastward, where the mountains stretched—the dawn of a southern summer, that almost touches the sunset of the past night—but under the dense shadows of the old woods that had sheltered the mystic rites of Gnostics and echoed with the Latin hymns to Pan, no light wandered. There was only a dim silvery haze that seemed to float over the whiteness of the tall-stemmed arum lilies and the foam-bells of the water that here and there glimmered under the rank vegetation, where it had broken from its hidden channels up to air and space. Not a sound disturbed the intense stillness; that the night waned and the world wakened, brought no change to the solitudes that men had forgotten, and only memories of dead-deserted gods still haunted in the places of their lost temples, whose columns were now the sea-pines' stems, and on whose fallen altars and whose shattered sculptures the lizard made her shelter and the wind-sown grasses seeded and took root. Of the once graceful marble beauty and the incense-steeped stones of sacrifice nothing remained but moss-grown shapeless fragments, buried beneath a pall of leaves by twice a thousand autumns. Yet the ancient sanctity still rested on the nameless, pathless woods; the breath of an earlier time, of a younger season of the earth, seemed to lie yet upon the untroubled forest ways; the whisper of the unseen waters had a dream-like, unreal cadence; in the deep shade, in the warm fragrance and the heavy gloom, there was a voluptuous yet mournful charm—the world seemed so far, the stars shone so near; there were the sweetness of rest and the oblivion of passion.
Death is not ours to deal. And were it ours, should we give him the nameless mystic mercy which all men live to crave—give it as the chastisement of crime? Death! It is rest to the aged, it is oblivion to the atheist, it is immortality to the poet! It is a vast, dim, exhaustless pity to all the world. And would you summon it as your hardest cruelty to sin?
They were silent; she stirred their souls—she had not bound their passions.
"A traitor merits death," they muttered.
"Merits it! Not so. The martyr, the liberator, the seeker of truth, may deserve its peace; how has the traitor won them? You deem yourselves just; your justice errs. If you would give him justice, make him live. Live to know fear lest every wind among the leaves may whisper of his secret; live to feel the look of a young child's eyes a shame to him; live to envy every peasant whose bread has not been bought with tainted coin; live to hear ever in his path the stealing step of haunting retribution; live to see his brethren pass by him as a thing accurst; live to listen in his age to white-haired men, who once had been his comrades, tell to the youth about them the unforgotten story of his shame. Make him live thus if you would have justice."
They answered nothing; a shudder ran through them as they heard.
"And—if you have as I—a deliverance that forbids you even so much harshness, still let him live, and bury his transgression in your hearts. Say to him as I say, 'Your sin was great, go forth and sin no more.'"
"One is not an assassin!"
"Since when have you discovered that?"
The flush grew darker on Count Conrad's forehead; he moved restlessly under the irony, and drank down a draught of red fiery Roussillon without tasting it more than if it had been water. Then he laughed; the same careless musical laughter with which he had made the requiem over a violet—a laugh which belonged at once to the most careless and the most evil side of his character.
"Since sophism came in, which was with Monsieur Cain, when he asked, 'Am I my brother's keeper?' It was ingenious that reply; creditable to a beginner, without social advantages. 'An assassin!' Take the word boldly by the beard, and look at it. What is there objectionable?"
"Nothing—except to the assassinated."
"It has had an apotheosis ever since the world began," pursued Phaulcon, unheeding, in his bright vivacity. "Who are celebrated in Scripture? Judith, Samuel, David, Moses, Joab. Who is a patriot? Brutus. Who is an immortal? Harmodius and Aristogiton. Who is a philosopher? Cicero, while he murmurs 'Vixerunt!' after slaying Lentulus. Who is a hero? Marius, who nails the senators' heads to the rostræ. Who is a martyr? Charles, who murders Strafford. What is religion? Christianity, that has burnt and slain millions. Who is a priest? Calvin, who destroys Servetus; or Pole, who kills Latimer, which you like. Who is a saint? George of Cappadocia, who slaughters right and left. Who is a ruler? Sulla, who slays Ofella. Who is a queen? Christina, who stabs Monaldeschi; Catherine, who strangles Peter; Isabella, who slays Moors and Jews by the thousand. Murderers all! Assassination has always been deified; and before it is objected to, the world must change its creeds, its celebrities, and its chronicles. 'Monsieur, you are an assassin,' says an impolite world. 'Messieurs,' says the polite logician, 'I found my warrant in your Bible, and my precedent in your Brutus. What you deify in Aristogiton and Jael you mustn't damn in Ankarström and me.' Voilà! What could the world say?"
"That you would outwit Belial with words, and beguile Beelzebub out of his kingdom with sophistry."
A VILLAGE COMMUNE
Power is sweet, and when you are a little clerk you love its sweetness quite as much as if you were an emperor, and maybe you love it a good deal more.
He saw no reason why he should not become a deputy, and even a minister before he died, and indeed there was no reason whatever. He was only a clerk at fifty pounds a year; but he had a soul above all scruples, and a heart as hard as a millstone.
He was only a clerk indeed, at a slender salary, and ate his friends' tomatoes publicly in the little back room of the caffè; but he had the soul of a statesman. When a donkey kicks, beat it; when it dies, skin it; so only will it profit you; that was his opinion, and the public was the donkey of Messer Nellemane.
Pippo and Viola feared everything, yet knew not what they feared; it is a ghostly burden of dread, that which the honest poor carry with them all through their toiling hungry days, the vague oppressive dread of this law which is always acting the spy on them, always dogging their steps, always emptying their pockets. The poor can understand criminal law, and its justice and its necessity easily enough, and respect its severities; but they cannot understand the petty tyrannies of civil law; and it wears their lives out, and breaks their spirits. When it does not break their spirits it curdles their blood and they become socialists, nihilists, internationalists, anything that will promise them riddance of their spectre and give them vengeance. We in Italy are all of us afraid of socialism, we who have anything to lose; and yet we let the syndics, and their secretaries, conciliators, and chancellors sow it broadcast in dragon's teeth of petty injustices and petty cruelties, that soon or late will spring up armed men, hydra-headed and torch in hand!
The law should be a majesty, solemn, awful, unerring: just, as man hopes that God is just; and from its throne it should stretch out a mighty hand to seize and grasp the guilty, and the guilty only. But when the law is only a petty, meddlesome, cruel, greedy spy, mingling in every household act and peering in at every window pane, then the poor who are guiltless would be justified if they spat in its face, and called it by its right name, a foul extortion.
The Italian tongue chatters like a magpie's;