"How calm it is here, and how beautiful the world is," said Vinicius, in a lowered voice. "The night is wonderfully still. I feel happier than ever in life before. Tell me, Lygia, what is this? Never have I thought that there could be such love. I thought that love was merely fire in the blood and desire; but now for the first time I see that it is possible to love with every drop of one's blood and every breath, and feel therewith such sweet and immeasurable calm as if Sleep and Death had put the soul to rest. For me this is something new. I look on this calmness of the trees, and it seems to be within me. Now I understand for the first time that there may be happiness of which people have not known thus far. Now I begin to understand why thou and Pomponia Græcina have such peace. Yes! Christ gives it." At that moment Lygia placed her beautiful face on his shoulder and said, "My dear Marcus-" But she was unable to continue. Joy, gratitude, and the feeling that at last she was free to love deprived her of voice, and her eyes were filled with tears of emotion. Vinicius, embracing her slender form with his arm, drew her toward him and said, "Lygia! May the moment be blessed in which I heard His name for the first time.” "I love thee, Marcus," said she then in a low voice. Both were silent again, unable to bring words from their overcharged breasts. The last lily reflections had died on the cypresses, and the garden began to be silver-like from the crescent of the moon. After a while Vinicius said, "I know. Barely had I entered here, barely had I kissed thy dear hands, when I read in thine eyes the question whether I had received the divine doctrine to which thou art attached, and whether I was baptized. No, I am not baptized yet; but knowest thou, my flower, why? Paul said to me: 'I have convinced thee that God came into the world and gave Himself to be crucified for its salvation: but let Peter wash thee in the fountain of grace, he who first stretched his hands over thee and blessed thee.' And I, my dearest, wish thee to witness my baptism, and I wish Pomponia to be my godmother. This is why I am not baptized yet, though I believe in the Saviour and in His teaching. Paul has convinced me, has converted me; and could it be otherwise? How was I not to believe that Christ came into the world, since he, who was his disciple, says so, and Paul, to whom he appeared? How was I not to believe that He was God, since He rose from the dead? Others saw Him in the city and on the lake and on the mountain; people saw Him whose lips have not known a lie. I began to believe this the first time I heard Peter in Ostranium, for I said to myself even then: In the whole world any other man might lie rather than this one who says, 'I saw.' But I feared thy religion. It seemed to me that thy religion would take thee from me. I thought that there was neither wisdom nor beauty nor happiness in it. But to-day, when I know it, what kind of man should I be were I not to wish truth to rule the world instead of falsehood, love instead of hatred, virtue instead of crime, faithfulness instead of unfaithfulness, mercy instead of vengeance? What sort of man would he be who would not choose and wish the same? But your religion teaches this. Others desire justice also; but thy religion is the only one which makes man's heart just, and besides makes it pure, like thine and Pomponia's, makes it faithful, like thine and Pomponia's. I should be blind, were I not to see this. But if in addition Christ God has promised eternal life, and has promised happiness as immeasurable as the all-might of God can give, what more can one wish? Were I to ask Seneca why he enjoins virtue, if wickedness brings more happiness, he would not be able to say anything sensible. But I know now that I ought to be virtuous, because virtue and love flow from Christ, and because, when death closes my eyes, I shall find life and happiness, I shall find myself and thee. Why not love and accept a religion which both speaks the truth and destroys death? Who would not prefer good to evil? I thought thy religion opposed to happiness; meanwhile Paul has convinced me that it not only takes nothing from us, but that it gives. All this hardly finds a place in my head; but I feel that it is so, for I have never been so happy, neither could I be had I taken thee by force and possessed thee in my house. Just see, thou hast said a moment since, 'I love thee,' and I could not have won these words from thy lips with all the might of Rome. O Lygia! Reason declares this religion divine, and the best; the heart feels it, and who can resist two such forces?" Lygia listened, fixing on him her blue eyes, which in the light of the moon were like mystic flowers, and bedewed like flowers. "Yes, Marcus, that is true!" said she, nestling her head more closely to his shoulder. And at that moment they felt immensely happy, for they understood that besides love they were united by another power, at once sweet and irresistible, by which love itself became end less, not subject to change, deceit, treason, or even death. Their hearts were filled completely with the certainty that, no matter what might happen, they would not cease to love and belong to each other. For that reason an unspeakable repose flowed in on their souls. Vinicius felt, besides, that that love was not merely profound and pure, but altogether new,-such as the world had not known and could not give. In his head all was combined in this love,-Lygia, the teaching of Christ, the light of the moon resting calmly on the cypresses, and the still night,-so that to him the whole universe seemed filled with it. After a while he said with a lowered and quivering voice: "Thou wilt be the soul of my soul, and the dearest in the world Our hearts will beat together, we shall have one prayer and one gratitude to Christ. O my dear! To live together, to honor together the sweet God, and to know that when death comes our eyes will open again, as after a pleasant sleep, to a new light,-what better could be imagined? I only marvel that I did not understand this at first. And knowest thou what occurs to me now? That no one can resist this religion. In two hundred or three hundred years the whole world will accept it. People will forget Jupiter, and there will be no god except Christ, and no other temples but Christian." BIOGRAPHICAL LIST OF AUTHORS. The following Table shows at a glance the principal facts of the lives and works of the authors who have been discussed and illustrated in the "Literature of All Nations and All Ages." It includes also many other authors, especially those or recent times. It gives the dates of their birth and death, or, where these are not known, shows the time at which they flourished. Authors who are best known by their pseudonyms, as 'George Eliot,' are entered under these names in quotation marks. In many cases the names of the author's principal works are added, distinguished by heavier type. Aasen, Ivar ANDREAS (1813- ) Norwegian philologist and poet. ABÉLARD, PIERRE (1079-1142) French philosopher. Historia Calamitatum. ACHILLES TATIUS (5th century) Greek romance writer. Clitophon and Leucippe. vii. 66. ADAMS, Charles Kendall (1835– ) American historian and educator. ADAMS, HENRY (1838- ) Amer. historian. Life of Gallatin. Hist. of U. S. 1801-17. ADAMS, JOHN (1735-1826) American statesman. State Papers; Diary. ADAMS, JOHN QUINCY (1767-1848) American statesman. State Papers; Diary. ADDISON, JOSEPH (1672–1719) English essayist and poet. Spectator; Cato, tragedy. VI. 374. AELFRIC, ABBOT (11th century) Anglo-Saxon. Homilies. ESCHINES (389-314 B.C.) Greek orator, rival of Demosthenes. VI. 16. ÆSCHYLUS (525-455 B.C.) Greek tragic poet. Agamemnon; Prometheus Bound. III. 46. ESOP (A. 570 B.C.) Greek fabulist. v. 67. VII. IO. AFZELIUS, Arvid August (1785-1871) Swedish poet and collector of folk-songs. National Echoes; Elegies. AINSWORTH, W. HARRISON (1805–82) English historical novelist. Pleasures of Imagination. VII. 281. ALAMANNI, Luigi (1495–1556) Italian poet. Avarchide. v. 200. II. 92. ALCMAN (7th Cent. B.C.) Greek lyric poet. ALCOTT, LOUISA MAY (1832-88) American novelist. Little Women. ALCUIN (735-804) English scholar, adviser of Charles the Great. ALDRICH, THOS. BAILEY (1836- ) American poet, novelist. Story of a Bad Boy. X. 343. ALFONSO X. THE WISE (1226-84) Spanish historian and poet. I. 376. X-24 Allen, Elizabeth Akers, 'FLORENCE PERCY' (1832- ) American poet. AMMIANUS MARCELLINUS (4th century) Roman historian. VII. 105. AMIEL, HENRI FREDERIC (1821-81) French-Swiss essayist, critic and poet. AMRIOLKAIS (6th century) Arabian poet. 1. 185. AMYOT, JACQUES (1513-93) French author and translator. ANACREON (550–465 ? B. C.) Greek poet. Odes. IV. 84. ANDERSEN, HANS CHRISTIAN (1805-75) Danish poet and story writer. ANDRADE, JACINTO DE, Portuguese. Life of Juan de Castro. III. 256. ANDRIEUX, FRAncois Jean StanNISLAS (1759–1833) French poet and dramatist. ANDRONICUS, LIVIUS (284–204 B. C.) Roman dramatic poet and actor. II. 113. 'Angelus Silesius,' Johannes Scheffler (1624-77) German mystic and sacred post. ANGIOLIERI, CECCO (f. 1300) Italian poet. II. 258. 'ANSTEY, F.,' THOMAS ANSTEY GUTHRIE (1856- ) English humorist. ANTIPHON (480-411 B. C.) Greek orator. VI. IO. ANTARA (c. 550-615) Arabian poet. 1. 188 and VII. 155. APOLLONIUS THE RHODIAN (280-235 B.C.) Greek epic poet. Argonautica. VI. 51. VI. 81. II. 87. APULEIUS, LUCIUS (125 A.D.) Latin satirist. The Golden Ass. ARATUS (c. 290-260 B. C.) Greek poet and astronomer. V. 202. v. 43. ARBUTHNOT, JOHN (1665–1735) Scotch-English humorist. History of John Bull. VII. 282, VII. 281. X. 183. VII. 105. Arndt, Ernst MORITZ (1769-1860) German poet and miscellaneous writer. VII. 81. VII. 54. IV. 305. |