The Atlantic Monthly, Volume 03, No. 15, January, 1859. Various

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      It is true, however, that all past ages of the world are contemporaneous in this age. For example, we have in this nineteenth century the patriarchal age of the world still surviving in the desert tents of the Arab,—while the mythic, anthropomorphic period is still extant in Persia, China, and India, and even among the nations of the West, in the rustic nooks and corners of the Roman Catholic countries of Europe. But the existing nations, which still preserve that old ethnic worship and the mediaeval superstitions, are mere lingerers and camp-followers in the march of humankind. Under the ample skirts of the Roman Church still cower and lurk the superstitions of the old ethnic world, baptized to be sure, and called by new names. The Roman see has ever had a lingering kindness for the fair humanities of old religion, which live no longer in the faith of Protestant reason and free inquiry. She compromised with them of old, and they have clung about her waist ever since. She has put her uniform upon them, and made them do service in her cause, and keep alive with their breath the fast expiring embers of faith and imaginative credulity, which she so much loves and commends. Like an equivocal and ambiguous nature, the old Mother Church, as she is called, is upward fair and Christian, but downward foul and ethnic. She attacks human nature on the side of the heart, the senses, and those old instincts which Coleridge says bring back the old names. Reason and intellection, sharpened by science, she abhors; but so large a part of mankind still linger in the rear of the vanguard nations, that she has yet a long lease of life to run, with myriads of adherents to cling to her with fanatical tenacity,—nay, with proselytes from amongst the poetical, the artistic, and imaginative, who voluntarily prefer to the broad sunshine of science the twilight gloom of her sanctuaries, in order there the better to woo the old inspiration of art, superstitious faith, and poesy. The old ethnic instincts of human nature are formidable auxiliaries of the Mother Church. Puseyism would rehallow the saintly wells even of Protestant, practical England, and send John Bull again on a pilgrimage to the shrines of Canterbury and Walsingham. Compare a Yankee, common-school-bred, and an Austrian peasant, if you would learn how the twelfth and nineteenth centuries live together in the current year. The one is self-reliant, helpful, and versatile, not freighted with any old-world rubbish; while the other is abject, and blindly reverent, and full of the old mythic imagination that is in strong contrast with the keen common-sense of the Protestant, who dispels all twilight fantasies with a laugh of utter incredulity. The one sees projected on the outer world his own imaginings, now fair, now gloomy; while the other sees in the world, land to be cut up into corner-lots for speculation, and water for sawmills and cotton-mills, and to float clipper-ships and steamers. The one is this-worldly; the other is other-worldly. The one is armed and equipped at all points to deal with the Actual, to subdue it and make the most of it; he aims for success and wealth, for elegance, plenty, and comfort in his home;—while the other is negligent, a frequenter of shrines, in all things too superstitious, overlooking and slighting mere physical comfort, and content with misery and dirt. The Romish peasant lives begirt by supernatural beings, who demand a large share of his time and thoughts for their service; while the thrifty Protestant artisan or agriculturist is a practical naturalist, keeping his eye fixed on the main chance. Brownson would have us believe that he is morally and spiritually the inferior of the former. For this light of common day, which now shines upon the world, the multiplication-table, and reading and writing, are far better than amulet, rosary, and crucifix.

      After all, this light of common day, which the bards and saints so much condemn and disdain, when subjected to the microscopic and telescopic ken of modern science, opens as large a field for wonder and for the imagination to revel in as did the old marvels, fables, and fictions of the Past. The True is beginning to be found as strange, nay, stranger than the purely Imaginative and Mythic. The Beautiful and the Good will yet be found to be as consistent with the strictly True and Actual, with the plain Matter-of-Fact as it is called, as they have been, in the heroic ages of human-achievement and endurance, with the glorious cheats and delusions that nerved man to high emprise. The modern scientific discoverer and inventor oftentimes finds himself engaged in quests as strange as that of the Holy Grail of Round-Table fiction. To the Past, with its mythic delusions, simplicity, and dense ignorance of Nature, we can never return, any more than the mature man can shrink into the fresh boy again. Nor is it to be regretted. The distant in time, like the distant in space, wears a halo, a vague, blue loveliness, which is all unreal. The tired wayfarer, who is weary with the dust, the din, and stony footing of the Actual and the Present, may sometimes fondly imagine, that, if he could return to the far Past, he would find all smooth and golden there; but it is a pleasant delusion of that glorious arch-cheat, the Imagination. Yet if we cannot go back to the Past, we can march forward to a Future, which opens a deeper and more wondrous and airier vista, with its magicians of the Actual casting into shade the puny achievements of old necromancy and mythic agencies.

      JUANITA

      Yes! I had, indeed, a glorious revenge! Other people have had home, love, happiness; they have had fond caresses, tender cares, the bright faces of children shining round the board. I had none of these; my revenge has stood to me in place of them all. And it has stood well.

      Love may change; loved ones may die; the fair-faced children may grow up hard-hearted and ungrateful. But my revenge will not deceive or disappoint me; it cannot change or pass away; it will last through Time into Eternity.

      I was left an orphan in early childhood. My father was an officer in the American Navy; my mother a Spaniard. She was very beautiful, I always heard; and her miniature, which my father's dying hand placed about my neck, proclaimed her so. A pale, clear, olive tint, eyes of thrilling blackness, long, lustrous hair, and a look of mingled tenderness and melancholy made it, in my thought, the loveliest face that mortal eyes could see.

      My parents left me no fortune, and I fell to the care of my father's only brother, a man of wealth and standing. I have no story to tell of the bitterness of dependence,—of slights, and insult, and privation. My uncle had married, somewhat late in life, a young and gentle woman; when I was twelve years old she became the mother of twins,—two lovely little girls. No one, unacquainted with the family history, could have supposed that I was other than the elder sister of Florence and Leonora. Every indulgence was granted me, every advantage of dress and education bestowed upon me. So far as even I could see, my uncle and aunt regarded me as their own child. Nor was I ungrateful, but repaid them with a filial reverence and affection.

      I did not inherit the fulness of my mother's beauty, but had yet some traits of her,—the pale, clear skin, the large, black eyes, the glossy and abundant hair. Here the resemblance ceased. I have heard my uncle say,—how often!—"Your mother, Juanita, had the most perfect form I ever saw, except in marble"; all Spanish women, indeed, he told me, had a full, elastic roundness of shape and limb, rarely seen among our spare and loose-built nation. I was American in form, at least,—slight and stooping, with a certain awkwardness, partly to be imputed to my rapid growth, partly to my shyness and reserve. I was insatiably fond of reading, little attracted toward society. When my uncle's house, as often happened, was full of gay company, I withdrew to my own room, and read my favorite authors in its pleasant solitude. I was ill at ease with lively, fashionable people,—very much at home with books. Thanks to my uncle's care, I was well educated, even scholarly, for my age and sex. My studious habits, far from being discouraged, were praised by all the household, and I was looked upon as a prodigy of cleverness and industry.

      A widow lady, of the name of Haughton, came to live in the little cottage near us when I was fifteen years old. She was well-born, but poor, and had known many sorrows. My aunt, Mrs. Heywood, soon became interested in her, and took pleasure in offering her those numerous attentions which a wealthy neighbor can so easily bestow, and which are so grateful to the recipient. Mrs. Haughton and her sons were frequent guests at our house; and we, too, spent many pleasant hours in the vine-covered porch of the cottage. I had few companions, and John and William Haughton were very welcome to me. They were somewhat older than I,—John twenty-two, and William two years younger; and I was thus just able to escape regarding them with that profound contempt which the girl of fifteen usually feels for "boys." After knowing them awhile I felt how baseless such contempt would be; for they possessed a depth СКАЧАТЬ