"And that genius, finding itself at the North Pole amid Cimmerian darkness in the atmosphere of a childish intellect—in other words, the society of a pure-minded virgin, who, though a good romance-writer, writes nothing but what a virgin may read, and, though a bel esprit, says her prayers and goes to church—then genius—well, pardon my ignorance, what does genius do?"
"Oh, M. Savarin, M. Savarin! don't let us talk any more. There is no sympathy between us. I cannot bear that bloodless, mocking, cynical mode of dealing with grand emotions, which belongs to the generation of the Doctrinaires. I am not a Thiers or a Guizot."
"Good heavens! who ever accused you of being either? I did not mean to be cynical. Mademoiselle Cicogna has often said I am, but I did not think you would. Pardon me. I quite agree with the philosopher who asserted that the wisdom of the past was an imposture, that the meanest intellect now living is wiser than the greatest intellect which is buried in Pere la Chaise; because the dwarf who follows the giant, when perched on the shoulders of the giant, sees farther than the giant ever could. Allez. I go in for your generation. I abandon Guizot and Thiers. Do condescend and explain to my dull understanding, as the inferior mortal of a former age, what are the grand emotions which impel a soul of fire in your wiser generation. The thirst of excitement—what excitement? The goads of ambition—what ambition?"
"A new social system is struggling from the dissolving elements of the old one, as, in the fables of priestcraft, the soul frees itself from the body which has become ripe for the grave. Of that new system I aspire to be a champion—a leader. Behold the excitement that allures me, the ambition that goads."
"Thank you," said Savarin, meekly; "I am answered. I recognise the dwarf perched on the back of the giant. Quitting these lofty themes, I venture to address to you now one simple matter-of-fact question: How about Mademoiselle Cicogna? Do you think you can induce her to transplant herself to the new social system, which I presume will abolish, among other obsolete myths, the institution of marriage?"
"M. Savarin, your question offends me. Theoretically I am opposed to the existing superstitions that encumber the very simple principle by which may be united two persons so long as they desire the union, and separated so soon as the union becomes distasteful to either. But I am perfectly aware that such theories would revolt a young lady like Mademoiselle Cicogna. I have never even named them to her, and our engagement holds good."
"Engagement of marriage? No period for the ceremony fixed?"
"That is not my fault. I urged it on Isaura with all earnestness before I left my father's house."
"That was long after the siege had begun. Listen to me, Gustave. No persuasion of mine or my wife's, nor Mrs. Morley's, could induce Isaura to quit Paris while it was yet time. She said very simply that, having pledged her truth and hand to you, it would be treason to honour and duty if she should allow any considerations for herself to be even discussed so long as you needed her presence. You were then still suffering, and, though convalescent, not without danger of a relapse. And your mother said to her—I heard the words: ''Tis not for his bodily health I could dare to ask you to stay, when every man who can afford it is sending away his wife, sisters, daughters. As for that, I should suffice to tend him; but if you go, I resign all hope for the health of his mind and his soul.' I think at Paris there may be female poets and artists whom that sort of argument would not have much influenced. But it so happens that Isaura is not a Parisienne. She believes in those old myths which you think fatal to sympathies with yourself; and those old myths also lead her to believe that where a woman has promised she will devote her life to a man, she cannot forsake him when told by his mother that she is necessary to the health of his mind and his soul. Stay. Before you interrupt me, let me finish what I have to say. It appears that, so soon as your bodily health was improved, you felt that your mind and your soul could take care of themselves; and certainly it seems to me that Isaura Cicogna is no longer of the smallest use to either."
Rameau was evidently much disconcerted by this speech. He saw what Savarin was driving at—the renunciation of all bond between Isaura and himself. He was not prepared for such renunciation. He still felt for the Italian as much of love as he could feel for any woman who did not kneel at his feet, as at those of Apollo condescending to the homage of Arcadian maids. But on the one hand, he felt that many circumstances had occurred since the disaster at Sedan to render Isaura a very much less desirable partie than she had been when he had first wrung from her the pledge of betrothal. In the palmy times of a Government in which literature and art commanded station and insured fortune, Isaura, whether as authoress or singer, was a brilliant marriage for Gustave Rameau. She had also then an assured and competent, if modest, income. But when times change, people change with them. As the income for the moment (and Heaven only can say how long that moment might last), Isaura's income had disappeared. It will be recollected that Louvier had invested her whole fortune in the houses to be built in the street called after his name. No houses, even when built, paid any rent now. Louvier had quitted Paris; and Isaura could only be subsisting upon such small sum as she might have had in hand before the siege commenced. All career in such literature and art as Isaura adorned was at a dead stop. Now, to do Rameau justice, he was by no means an avaricious or mercenary man. But he yearned for modes of life to which money was essential. He liked his "comforts;" and his comforts included the luxuries of elegance and show- comforts not to be attained by marriage with Isaura under existing circumstances.
Nevertheless it is quite true that he had urged her to marry him at once, before he had quitted his father's house; and her modest shrinking from such proposal, however excellent the reasons for delay in the national calamities of the time, as well as the poverty which the calamity threatened, had greatly wounded his amour propre. He had always felt that her affection for him was not love; and though he could reconcile himself to that conviction when many solid advantages were attached to the prize of her love, and when he was ill, and penitent, and maudlin, and the calm affection of a saint seemed to him infinitely preferable to the vehement passion of a sinner,—yet when Isaura was only Isaura by herself—Isaura minus all the et cetera which had previously been taken into account—the want of adoration for himself very much lessened her value.
Still, though he acquiesced in the delayed fulfilment of the engagement with Isaura, he had no thought of withdrawing from the engagement itself, and after a slight pause he replied: "You do me great injustice if you suppose that the occupations to which I devote myself render me less sensible to the merits of Mademoiselle Cicogna, or less eager for our union. On the contrary, I will confide to you—as a man of the world— one main reason why I quitted my father's house, and why I desire to keep my present address a secret. Mademoiselle Caumartin conceived for me a passion—a caprice—which was very flattering for a time, but which latterly became very troublesome. Figure to yourself—she daily came to our house while I was lying ill, and with the greatest difficulty my mother got her out of it. That was not all. She pestered me with letters containing all sorts of threats—nay, actually kept watch at the house; and one day when I entered the carriage with my mother and Signora Venosta for a drive in the Bois (meaning to call for Isaura by the way), she darted to the carriage-door, caught my hand, and would have made a scene if the coachman had given her leave to do so. Luckily he had the tact to whip on his horses, and we escaped. I had some little difficulty in convincing the Signora Venosta that the girl was crazed. But I felt the danger I incurred of her coming upon me some moment when in company with Isaura, and so I left my father's house; and naturally wishing to steer clear of this vehement little demon till I am safely married, I keep my address a secret from all who are likely to tell her of it."
"You do wisely if you are really afraid of her, and cannot trust your nerves to say to her plainly, 'I am engaged to be married; all is at an end between us. Do not force me to employ the police to protect myself from unwelcome importunities.'"
"Honestly speaking, I doubt if I have the nerve to do that, and I doubt still more if it would be of any avail. It is very ennuayant to be so passionately loved; but, que voulez vous? It is my fate."
"Poor martyr! I condole with you: and, to say truth, it was chiefly to warn you of Mademoiselle Caumartin's pertinacity that I call this evening."
Here Savarin related the particulars of his rencontre with Julie, and concluded by saying: "I suppose I may take your word of honour that you will firmly resist all temptation to renew a connection which would be so incompatible with the respect due to your fiancee? Fatherless and protectorless as Isaura is, I feel bound to act as a virtual guardian to one in whom my wife takes so deep an interest, and to whom, as she thinks, she had some hand in bringing about your engagement: she is committed to no small responsibilities. Do not allow poor Julie, whom I sincerely pity, to force on me the unpleasant duty of warning your fiancee of the dangers to which she might be subjected by marriage with an Adonis whose fate it is to be so profoundly beloved by the sex in general, and ballet nymphs in particular."
"There is no chance of so disagreeable a duty being incumbent on you, M. Savarin. Of course, what I myself have told you in confidence is sacred."
"Certainly. There are things in the life of a garcon before marriage which would be an affront to the modesty of his fiancee to communicate and discuss. But then those things must belong exclusively to the past and cast no shadow over the future. I will not interrupt you further. No doubt you have work for the night before you. Do the Red journalists for whom you write pay enough to support you in these terribly dear times?"
"Scarcely. But I look forward to wealth and fame in the future. And you?"
"I just escape starvation. If the siege last much longer, it is not of the gout I shall die. Good-night to you."
CHAPTER XVI
Isaura had, as we have seen, been hitherto saved by the siege and its consequences from the fulfilment of her engagement to Gustave Rameau; and since he had quitted his father's house she had not only seen less of him, but a certain chill crept into his converse in the visits he paid to her. The compassionate feeling his illness had excited, confirmed by the unwonted gentleness of his mood, and the short-lived remorse with which he spoke of his past faults and follies, necessarily faded away in proportion as he regained that kind of febrile strength which was his normal state of health, and with it the arrogant self-assertion which was ingrained in his character. But it was now more than ever that she became aware of the antagonism between all that constituted his inner life and her own. It was not that he volunteered in her presence the express utterance of those opinions, social or religious, which he addressed to the public in the truculent journal to which, under a nom de plume, he was the most inflammatory contributor. Whether it was that he shrank from insulting the ears of the pure virgin whom he had wooed as wife with avowals of his disdain of marriage bonds, or perhaps from shocking yet more her womanly humanity and her religious faith by cries for the blood of anti-republican traitors and the downfall of Christian altars; or whether he yet clung, though with relapsing affection, to the hold which her promise had imposed on him, and felt that that hold would be for ever gone, and that she would recoil from his side in terror and dismay, if she once learned that the man who had implored her to be his saving angel from the comparatively mild errors of youth, had so belied his assurance, so mocked her credulity, as deliberately to enter into active warfare against all that he knew her sentiments regarded as noble and her conscience received as divine: despite the suppression of avowed doctrine on his part, the total want of sympathy between these antagonistic natures made itself felt by both—more promptly felt by Isaura. If Gustave did not frankly announce to her in that terrible time (when all that a little later broke out on the side of the Communists was more or less forcing ominous way to the lips of those who talked with confidence to each other, whether to approve or to condemn) the associates with whom he was leagued, the path to which he had committed his career—still for her instincts for genuine Art—which for its development needs the serenity of peace, which for its ideal needs dreams that soar into the Infinite—Gustave had only the scornful sneer of the man who identifies with his ambition the violent upset of all that civilisation has established in this world, and the blank negation of all that patient hope and heroic aspiration which humanity carries on into the next.
On his side, Gustave Rameau, who was not without certain fine and delicate attributes in a complicated nature over which the personal vanity and the mobile temperament of the Parisian reigned supreme, chafed at the restraints imposed on him. No matter what a man's doctrines may be—however abominable you and I may deem them—man desires to find, in the dearest fellowship he can establish, that sympathy in the woman his choice singles out from her sex-deference to his opinions, sympathy with his objects, as man. So, too, Gustave's sense of honour and according to his own Parisian code that sense was keen—became exquisitely stung by the thought that he was compelled to play the part of a mean dissimulator to the girl for whose opinions he had the profoundest contempt. How could these two, betrothed to each other, not feel, though without coming to open dissension, that between them had flowed the inlet of water by which they had been riven asunder? What man, if he can imagine himself a Gustave Rameau, can blame the revolutionist absorbed in ambitious projects for turning the pyramid of society topsy-turvy, if he shrank more and more from the companionship of a betrothed with whom he could not venture to exchange three words without caution and reserve? And what woman can blame an Isaura if she felt a sensation of relief at the very neglect of the affianced whom she had compassionated and could never love?
Possibly the reader may best judge of the state of Isaura's mind at this time by a few brief extracts from an imperfect fragmentary journal, in which, amid saddened and lonely hours, she held converse with herself.
"One day at Enghien I listened silently to a conversation between M. Savarin and the Englishman, who sought to explain the conception of duty in which the German poet has given such noble utterance to the thoughts of the German philosopher—viz., that moral aspiration has the same goal as the artistic,—the attainment to the calm delight wherein the pain of effort disappears in the content of achievement. Thus in life, as in art, it is through discipline that we arrive at freedom, and duty only completes itself when all motives, all actions, are attuned into one harmonious whole, and it is not striven for as duty, but enjoyed as happiness. M. Savarin treated this theory with the mockery with which the French wit is ever apt to treat what it terms German mysticism. According to him, duty must always be a hard and difficult struggle; and he said laughingly, 'Whenever a man says, "I have done my duty," it is with a long face and a mournful sigh.'
"Ah, how devoutly I listened to the Englishman! how harshly the Frenchman's irony jarred upon my ears! And yet now, in the duty that life imposes on me, to fulfil which I strain every power vouchsafed to my nature, and seek to crush down every impulse that rebels, where is the promised calm, where any approach to the content of achievement? Contemplating the way before me, the Beautiful even of Art has vanished. I see but cloud and desert. Can this which I assume to be duty really be so? Ah, is it not sin even to ask my heart that question?
"Madame Rameau is very angry with her son for his neglect both of his parents and of me. I have had to take his part against her. I would not have him lose their love. Poor Gustave! But when Madame Rameau suddenly said to-day: 'I erred in seeking the union between thee and Gustave. Retract thy promise; in doing so thou wilt be justified,'—oh, the strange joy that flashed upon me as she spoke. Am I justified? Am I? Oh, if that Englishman had never crossed my path! Oh, if I had never loved! or if in the last time we met he had not asked for my love, and confessed his own! Then, I think, I could honestly reconcile my conscience with my longings, and say to Gustave, 'We do not suit each other; be we both released!' But now-is it that Gustave is really changed from what he was, when in despondence at my own lot, and in pitying belief that I might brighten and exalt his, I plighted my troth to him? or is it not rather that the choice I thus voluntarily made became so intolerable a thought the moment I knew I was beloved and sought by another; and from that moment I lost the strength I had before,—strength to silence the voice at my own heart? What! is it the image of that other one which is persuading me to be false?—to exaggerate the failings, to be blind to the merits of him who has a right to say, 'I am what I was when thou didst pledge thyself to take me for better or for worse'?
"Gustave has been here after an absence of several days. He was not alone. The good Abbe Vertpre and Madame de Vandemar, with her son, M. Raoul, were present. They had come on matters connected with our ambulance. They do not know of my engagement to Gustave; and seeing him in the uniform of a National Guard, the Abbe courteously addressed to him some questions as to the possibility of checking the terrible increase of the vice of intoxication, so alien till of late to the habits of the Parisians, and becoming fatal to discipline and bodily endurance,—could the number of the cantines on the ramparts be more limited? Gustave answered with rudeness and bitter sarcasm, 'Before priests could be critics in military matters they must undertake military service themselves.'
"The Abbe replied with unalterable good-humour, 'But, in order to criticise the effects of drunkenness, must one get drunk one's self?' Gustave was put out, and retired into a corner of the room, keeping sullen silence till my other visitors left.
"Then before I could myself express the pain his words and manner had given me, he said abruptly, 'I wonder how you can tolerate the tartuferie which may amuse on the comic stage, but in the tragedy of these times is revolting.' This speech roused my anger, and the conversation that ensued was the gravest that had ever passed between us.
"If Gustave were of stronger nature and more concentrated will, I believe that the only feelings I should have for him would be antipathy and dread. But it is his very weaknesses and inconsistencies that secure to him a certain tenderness of interest. I think he could never be judged without great indulgence by women; there is in him so much of the child, —wayward, irritating one moment, and the next penitent, affectionate. One feels as if persistence in evil were impossible to one so delicate both in mind and form. That peculiar order of genius to which he belongs seems as if it ought to be so estranged from all directions, violent or coarse. When in poetry he seeks to utter some audacious and defying sentiment, the substance melts away in daintiness of expression, in soft, lute-like strains of slender music. And when he has stung, angered, revolted my heart the most, suddenly he subsides into such pathetic gentleness, such tearful remorse, that I feel as if resentment to one so helpless, desertion of one who must fall without the support of a friendly hand, were a selfish cruelty. It seems to me as if I were dragged towards a precipice by a sickly child clinging to my robe.
"But in this last conversation with him, his language in regard to subjects I hold most sacred drew forth from me words which startled him, and which may avail to save him from that worst insanity of human minds, —the mimicry of the Titans who would have dethroned a God to restore a Chaos. I told him frankly that I had only promised to share his fate on my faith in his assurance of my power to guide it heavenward; and that if the opinions he announced were seriously entertained, and put forth in defiance of heaven itself, we were separated for ever. I told him how earnestly, in the calamities of the time, my own soul had sought to take refuge in thoughts and hopes beyond the earth; and how deeply many a sentiment that in former days passed by me with a smile in the light talk of the salons, now shocked me as an outrage on the reverence which the mortal child owes to the Divine Father. I owned to him how much of comfort, of sustainment, of thought and aspiration, elevated beyond the sphere of Art in which I had hitherto sought the purest air, the loftiest goal, I owed to intercourse with minds like those of the Abbe de Vertpre; and how painfully I felt as if I were guilty of ingratitude when he compelled me to listen to insults on those whom I recognised as benefactors.
"I wished to speak sternly; but it is my great misfortune, my prevalent weakness, that I cannot be stern when I ought to be. It is with me in life as in art. I never could on the stage have taken the part of a Norma or a Medea. If I attempt in fiction a character which deserves condemnation, I am untrue to poetic justice. I cannot condemn and execute; I can but compassionate and pardon the creature I myself have created. I was never in the real world stern but to one; and then, alas! it was because I loved where I could no longer love with honour; and I, knowing my weakness, had terror lest I should yield.
"So Gustave did not comprehend from my voice, my manner, how gravely I was in earnest. But, himself softened, affected to tears, he confessed his own faults—ceased to argue in order to praise; and—and—uttering protestations seemingly the most sincere, he left me bound to him still —bound to him still—woe is me!"
It is true that Isaura had come more directly under the influence of religion than she had been in the earlier dates of this narrative. There is a time in the lives of most of us, and especially in the lives of women, when, despondent of all joy in an earthly future, and tortured by conflicts between inclination and duty, we transfer all the passion and fervour of our troubled souls to enthusiastic yearnings for the Divine Love; seeking to rebaptise ourselves in the fountain of its mercy, taking thence the only hopes that can cheer, the only strength that can sustain us. Such a time had come to Isaura. Formerly she had escaped from the griefs of the work-a-day world into the garden-land of Art. Now, Art had grown unwelcome to her, almost hateful. Gone was the spell from the garden-land; its flowers were faded, its paths were stony, its sunshine had vanished in mist and rain. There are two voices of Nature in the soul of the genuine artist,—that is, of him who, because he can create, comprehends the necessity of the great Creator. Those voices are never both silent. When one is hushed, the other becomes distinctly audible. The one speaks to him of Art, the other of Religion.
At that period several societies for the relief and tendance of the wounded had been formed by the women of Paris,—the earliest, if I mistake not, by ladies of the highest rank—amongst whom were the Comtesse de Vandemar and the Contessa di Rimini—though it necessarily included others of stations less elevated. To this society, at the request of Alain de Rochebriant and of Enguerrand, Isaura had eagerly attached herself. It occupied much of her time; and in connection with it she was brought much into sympathetic acquaintance with Raoul de Vandemar—the most zealous and active member of that Society of St. Francois de Sales, to which belonged other young nobles of the Legitimist creed. The passion of Raoul's life was the relief of human suffering. In him was personified the ideal of Christian charity. I think all, or most of us, have known what it is to pass under the influence of a nature that is so far akin to ours that it desires to become something better and higher than it is—that desire being paramount in ourselves—but seeks to be that something in ways not akin to, but remote from, the ways in which we seek it. When this contact happens, either one nature, by the mere force of will, subjugates and absorbs the other, or both, while preserving their own individuality, apart and independent, enrich themselves by mutual interchange, and the asperities which differences of taste and sentiment in detail might otherwise provoke melt in the sympathy which unites spirits striving with equal earnestness to rise nearer to the unseen and unattainable Source, which they equally recognise as Divine.
Perhaps, had these two persons met a year ago in the ordinary intercourse of the world, neither would have detected the sympathy of which I speak. Raoul was not without the prejudice against artists and writers of romance, that is shared by many who cherish the persuasion that all is vanity which does not concentrate imagination and intellect in the destinies of the soul hereafter; and Isaura might have excited his compassion, certainly not his reverence. While to her, his views on all that seeks to render the actual life attractive and embellished, through the accomplishments of Muse and Grace, would have seemed the narrow- minded asceticism of a bigot. But now, amid the direful calamities of the time, the beauty of both natures became visible to each. To the eyes of Isaura tenderness became predominant in the monastic self-denial of Raoul. To the eyes of Raoul, devotion became predominant in the gentle thoughtfulness of Isaura. Their intercourse was in ambulance and hospital-in care for the wounded, in prayer for the dying. Ah! it is easy to declaim against the frivolities and vices of Parisian society as they appear on the surface; and, in revolutionary times, it is the very worst of Paris that ascends in scum to the top. But descend below the surface, even in that demoralising suspense of order, and nowhere on earth might the angel have beheld the image of humanity more amply vindicating its claim to the heritage of heaven.
CHAPTER XVII
The warning announcement of some great effort on the part of the besieged, which Alain had given to Lemercier, was soon to be fulfilled.
For some days the principal thoroughfares were ominously lined with military convois. The loungers on the Boulevards stopped to gaze on the long defiles of troops and cannons, commissariat conveyances, and, saddening accompaniments! the vehicles of various ambulances for the removal of the wounded. With what glee the loungers said to each other "Enfin!" Among all the troops that Paris sent forth, none were so popular as those which Paris had not nurtured—the sailors. From the moment they arrived, the sailors had been the pets of the capital. They soon proved themselves the most notable contrast to that force which Paris herself had produced—the National Guard. Their frames were hardy, their habits active, their discipline perfect, their manners mild and polite. "Oh, if all our troops were like these!" was the common exclamation of the Parisians.
At last burst forth upon Paris the proclamations of General Trochu and General Ducrot; the first brief, calm, and Breton-like, ending with "Putting our trust in God. March on for our country:" the second more detailed, more candidly stating obstacles and difficulties, but fiery with eloquent enthusiasm, not unsupported by military statistics, in the 400 cannon, two-thirds of which were of the largest calibre, that no material object could resist; more than 150,000 soldiers, all well armed, well equipped, abundantly provided with munitions, and all (j'en a l'espoir) animated by an irresistible ardour. "For me," concludes the General, "I am resolved. I swear before you, before the whole nation, that I will not re-enter Paris except as dead or victorious."
At these proclamations, who then at Paris does not recall the burst of enthusiasm that stirred the surface? Trochu became once more popular; even the Communistic or atheistic journals refrained from complaining that he attended mass, and invited his countrymen to trust in God. Ducrot was more than popular—he was adored.
The several companies in which De Mauleon and Enguerrand served departed towards their post early on the same morning, that of the 28th. All the previous night, while Enguerrand was buried in profound slumber, Raoul remained in his brother's room; sometimes on his knees before the ivory crucifix which had been their mother's last birthday gift to her youngest son—sometimes seated beside the bed in profound and devout meditation. At daybreak, Madame de Vandemar stole into the chamber. Unconscious of his brother's watch, he had asked her to wake him in good time, for the young man was a sound sleeper. Shading the candle she bore with one hand, with the other she drew aside the curtain, and looked at Enguerrand's calm fair face, its lips parted in the happy smile which seemed to carry joy with it wherever its sunshine played. Her tears fell noiselessly on her darling's cheek; she then knelt down and prayed for strength. As she rose she felt Raoul's arm around her; they looked at each other in silence; then she bowed her head and wakened Enguerrand with her lips. "Pas de querelle, mes amis," he murmured, opening his sweet blue eyes drowsily. "Ah, it was a dream! I thought Jules and Emile [two young friends of his] were worrying each other; and you know, dear Raoul, that I am the most officious of peacemakers. Time to rise, is it? No peacemaking to-day. Kiss me again, mother, and say 'Bless thee.'"
"Bless thee, bless thee, my child," cried the mother, wrapping her arms passionately round him, and in tones choked with sobs.
"Now leave me, maman," said Enguerrand, resorting to the infantine ordinary name, which he had not used for years. "Raoul, stay and help me to dress. I must be tres beau to-day. I shall join thee at breakfast, maman. Early for such repast, but l'appetit vient en mangeant. Mind the coffee is hot."
Enguerrand, always careful of each detail of dress, was especially so that morning, and especially gay, humming the old air, "Partant pour la Syrie." But his gaiety was checked when Raoul, taking from his breast a holy talisman, which he habitually wore there, suspended it with loving hands round his brother's neck. It was a small crystal set in Byzantine filigree; imbedded in it was a small splinter of wood, said by pious tradition to be a relic of the Divine Cross. It had been for centuries in the family of the Contessa di Rimini, and was given by her to Raoul, the only gift she had ever made him, as an emblem of the sinless purity of the affection that united those two souls in the bonds of the beautiful belief.
"She bade me transfer it to thee to-day, my brother," said Raoul, simply; "and now without a pang I can gird on thee thy soldier's sword."
Enguerrand clasped his brother in his arms, and kissed him with passionate fervour. "Oh, Raoul, how I love thee! how good thou hast ever been to me! how many sins thou hast saved me from! how indulgent thou hast been to those from which thou couldst not save! Think on that, my brother, in case we do not meet again on earth."
"Hush, hush, Enguerrand! No gloomy forebodings now! Come, come hither, my half of life, my sunny half of life!" and uttering these words, he led Enguerrand towards the crucifix, and there, in deeper and more solemn voice, said, "Let us pray." So the brothers knelt side by side, and Raoul prayed aloud as only such souls can pray.
When they descended into the salon where breakfast was set out, they found assembled several of their relations, and some of Enguerrand's young friends not engaged in the sortie. One or two of the latter, indeed, were disabled from fighting by wounds in former fields; they left their sick-beds to bid him good-bye. Unspeakable was the affection this genial nature inspired in all who came into the circle of its winning magic; and when, tearing himself from them, he descended the stair, and passed with light step through the Porte cochere, there was a crowd around the house—so widely had his popularity spread among even the lower classes, from which the Mobiles in his regiment were chiefly composed. He departed to the place of rendezvous amid a chorus of exhilarating cheers.