Mizora: A Prophecy Part 16

At the close of the chant, the mother first and then each sister took from her bosom the white rosebud and dropped it into the grave. Then followed her schoolmates and companions who each dropped in the bud she carried. A carpet of white rosebuds was thus formed, on which the body, still reclining upon its pillow of flowers, was gently lowered.

The body was dressed in white, and over all fell a veil of fine white tulle. A more beautiful sight I can never see than that young, lovely girl in her last sleep with the emblems of youth, purity and swift decay forming her pillow, and winding-sheet. Over this was placed a film of gla.s.s that rested upon the bottom and sides of the thin lining that covered the bottom and lower sides of the grave. The remainder of the procession of young girls then came forward and dropped their rosebuds upon it, completely hiding from view the young and beautiful dead.

The eldest sister then took a handful of dust and casting it into the grave, said in a voice broken, yet audible: "Mingle ashes with ashes, and dust with its original dust. To the earth whence it was taken, consign we the body of our sister." Each sister then threw in a handful of dust, and then with their mother entered their carriage, which immediately drove them home.

A beautiful silver spade was sticking in the soft earth that had been taken from the grave. The most intimate of the dead girls friends took a spadeful of earth and threw it into the open grave. Her example was followed by each one of the remaining companions until the grave was filled. Then clasping hands, they chanted a farewell to their departed companion and playmate. After which they strewed the grave with flowers until it looked like a bed of beauty, and departed.

I was profoundly impressed by the scene. Its solemnity, its beauty, and the universal expression of sorrow it had called forth. A whole city mourned the premature death of gifted and lovely youth. Alas! In my own unhappy country such an event would have elicited but a pa.s.sing phrase of regret from all except the immediate family of the victim; for _there_ sorrow is a guest at every heart, and leaves little room for sympathy with strangers.

The next day the mother was at her post in the National College; the daughters were at their studies, all seemingly calm and thoughtful, but showing no outward signs of grief excepting to the close observer. The mother was performing her accustomed duties with seeming cheerfulness, but now and then her mind would drop for a moment in sorrowful abstraction to be recalled with resolute effort and be fastened once more upon the necessary duty of life.

The sisters I often saw in those abstracted moods, and frequently saw them wiping away silent but un.o.btrusive tears. I asked Wauna for the meaning of such stoical reserve, and the explanation was as curious as were all the other things that I met with in Mizora.

"If you notice the custom of different grades of civilization in your own country," said Wauna, "you will observe that the lower the civilization the louder and more ostentatious is the mourning. True refinement is un.o.btrusive in everything, and while we do not desire to repress a natural and inevitable feeling of sorrow, we do desire to conceal and conquer it, for the reason that death is a law of nature that we cannot evade. And, although the death of a young person has not occurred in Mizora in the memory of any living before this, yet it is not without precedent. We are very prudent, but we cannot guard entirely against accident. It has cast a gloom over the whole city, yet we refrain from speaking of it, and strive to forget it because it cannot be helped."

"And can you see so young, so fair a creature perish without wanting to meet her again?"

"Whatever sorrow we feel," replied Wauna, solemnly, "we deeply realize how useless it is to repine. We place implicit faith in the revelations of Nature, and in no circ.u.mstances does she bid us expect a life beyond that of the body. That is a life of individual consciousness."

"How much more consoling is the belief of my people," I replied, triumphantly. "Their belief in a future reunion would sustain them through the sorrow of parting in this. It has been claimed that some have lived pure lives solely in the hope of meeting some one whom they loved, and who had died in youth and innocence."

Wauna smiled.

"You do not all have then the same fate in antic.i.p.ation for your future life?" she asked.

"Oh, no!" I answered. "The good and the wicked are divided."

"Tell me some incident in your own land that you have witnessed, and which ill.u.s.trates the religious belief of your country."

"The belief that we have in a future life has often furnished a theme for the poets of my own and other countries. And sometimes a quaint and pretty sentiment is introduced into poetry to express it."

"I should like to hear some such poetry. Can you recite any?"

"I remember an incident that gave birth to a poem that was much admired at the time, although I can recall but the two last stanzas of it. A rowing party, of which I was a member, once went out upon a lake to view the sunset. After we had returned to sh.o.r.e, and night had fallen upon the water in impenetrable darkness, it was discovered that one of the young men who had rowed out in a boat by himself was not with us. A storm was approaching, and we all knew that his safety lay in getting ash.o.r.e before it broke. We lighted a fire, but the blaze could not be seen far in such inky darkness. We hallooed, but received no answer, and finally ceased our efforts. Then one of the young ladies who possessed a very high and clear soprano voice, began singing at the very top of her power. It reached the wanderer in the darkness, and he rowed straight toward it. From that time on he became infatuated with the singer, declaring that her voice had come to him in his despair like an angel's straight from heaven.

"She died in less than a year, and her last words to him were: 'Meet me in heaven.' He had always been recklessly inclined, but after that he became a model of rect.i.tude and goodness. He wrote a poem that was dedicated to her memory. In it he described himself as a lone wanderer on a strange sea in the darkness of a gathering storm and no beacon to guide him, when suddenly he hears a voice singing which guides him safe to sh.o.r.e. He speaks of the beauty of the singer and how dear she became to him, but he still hears the song calling him across the ocean of death."

"Repeat what you remember of it," urged Wauna.

"That face and form, have long since gone Beyond where the day was lifted: But the beckoning song still lingers on, An angels earthward drifted.

And when death's waters, around me roar And cares, like the birds, are winging: If I steer my bark to Heaven's sh.o.r.e 'Twill be by an angel's singing."

"Poor child of superst.i.tion," said Wauna, sadly. "Your belief has something pretty in it, but for your own welfare, and that of your people, you must get rid of it as we have got rid of the offspring of l.u.s.t. Our children come to us as welcome guests through portals of the holiest and purest affection. That love which you speak of, I know nothing about. I would not know. It is a degradation which mars your young life and embitters the memories of age. We have advanced beyond it. There is a cruelty in life," she added, compa.s.sionately, "which we must accept with stoicism as the inevitable. Justice to your posterity demands of you the highest and n.o.blest effort of which your intellect is capable."

CHAPTER VIII.

The conversation that I had with Wauna gave me so much uneasiness that I sought her mother. I cannot express the shock I felt at hearing such youthful and innocent lips speak of the absurdity of religious forms, ceremonies, and creeds. She regarded my belief in them as a species of barbarism. But she had not convinced me. _I was resolved not to be convinced._ I believed she was in error.

Surely, I thought, a country so far advanced in civilization, and practicing such unexampled rect.i.tude, must, according to my religious teaching, have been primarily actuated by religious principles which they had since abandoned. My only surprise was that they had not relapsed into immorality, after destroying church and creed, and I began to feel anxious to convince them of the danger I felt they were incurring in neglecting prayer and supplication at the throne to continue them in their progress toward perfection of mental and moral culture.

I explained my feelings to the Preceptress with great earnestness and anxiety for their future, intimating that I believed their immunity from disaster had been owing to Divine sufferance. "For no nation," I added, quoting from my memory of religious precepts, "can prosper without acknowledging the Christian religion."

She listened to me with great attention, and when I had finished, asked:

"How do you account for our long continuance in prosperity and progress, for it is more than a thousand years since we rooted out the last vestige of what you term religion, from the mind. We have had a long immunity from punishment. To what do you attribute it?"

I hesitated to explain what had been in my mind, but finally faltered out something about the absence of the male s.e.x. I then had to explain that the prisons and penitentiaries of my own land, and of all other civilized lands that I knew of, were almost exclusively occupied by the male s.e.x. Out of eight hundred penitentiary prisoners, not more than twenty or thirty would be women; and the majority of them could trace _their_ crimes to man's infidelity.

"And what do you do to reform them?" inquired the Preceptress.

"We offer them the teachings of Christianity. All countries, however, differ widely in this respect. The government of my country is not as generous to prisoners as that of some others. In the United States every penitentiary is supplied with a minister who expounds the Gospel to the prisoners every Sunday; that is once every seven days."

"And what do they do the rest of the time?"

"They work."

"Are they ignorant?"

"Oh, yes, indeed;" I replied, earnestly. "You could not find one scholar in ten thousand of them. Their education is either very limited, or altogether deficient."

"Do the buildings they are confined in cost a great deal?"

"Vast sums of money are represented by them; and it often costs a community a great deal of money to send a criminal to the penitentiary.

In some States the power to pardon rests entirely with the governor, and it frequently occurs that a desperate criminal, who has cost a county a great deal of money to get rid of him, will be pardoned by the governor, to please a relative, or, as it is sometimes believed, for a bribe."

"And do the people never think of educating their criminals instead of working them?

"That would be an expense to the government," I replied.

"If they would divide the time, and compel them to study half a day as rigorously as they make them work, it would soon make a vast change in their morals. Nothing so enn.o.bles the mind as a broad and thorough education."

"They are all compelled to listen to religious instruction once a week,"

I answered. "That surely ought to make some improvement in them. I remember hearing an American lady relate her attendance at chapel service in a State penitentiary one Sunday. The minister's education was quite limited, as she could perceive from the ungrammatical language he used, but he preached sound orthodox doctrine. The text selected had a special application to his audience: 'Depart from me ye accursed, into everlasting torment prepared for the Devil and his angels.' There were eight hundred prisoners, and the minister a.s.sured them, in plain language, that such would surely be their sentence unless they repented."

"And that is what you call the consolations of religion, is it?" asked the Preceptress with an expression that rather disconcerted me; as though my zeal and earnestness entirely lacked the light of knowledge with which she viewed it.

"That is religious instruction;" I answered. "The minister exhorted the prisoners to pray and be purged of their sins. And it was good advice."

"But they might aver," persisted the Preceptress, "that they had prayed to be restrained from crime, and their prayers had not been answered."

"They didn't pray with enough faith, then;" I a.s.sured her in the confidence of my own belief. "That is wherein I think my own church is so superior to the other religions of the world," I added, proudly. "We can get the priest to absolve us from sin, and then we know we are rid of it, when he tells us so."