The Actress in High Life Part 17

"But, according to Moodie's favorite dogma," said L'Isle, "were he gifted with the purest and most eloquent Portuguese, or had he the gift of St. Francis Xavier, who, when thrown among any strange people, was soon found exhorting them in their own tongue, he could be to this people only a prophet of evil. You say that they are given over to a state of reprobation. Do you, like a great English philosopher, believe in election and reprobation by nature?"

"Not exactly; nor do I know any thing of your English philosopher; but since I have been among these people, I have seen much to lead my thoughts that way. And we have example for it. Had not G.o.d his chosen people of old? And the seven nations of Canaan, were they not swept off as utterly reprobate from the face of the earth?"

"And now," suggested L'Isle, wis.h.i.+ng to know the old man's views, "election is for the Scotch nation, and reprobation for the Portuguese?"

"I do not say that all Scotchmen, even in the Kirk, are of the elect."

"No," interposed Lady Mabel. "You misconstrue Moodie. He holds a particular election within the Kirk, and a national reprobation outside of it."

"I am afraid, my lady, it is not given to you to understand that high doctrine. It is ordered that the blessing, and the comprehension of it, go hand in hand."

"I must despair then, for I certainly do not comprehend it. In truth, the tenor of your discourse calls up in my mind the involuntary doubt, did this people first desert G.o.d, or G.o.d them? But I trample it down as a snare laid by the evil one."

"We are in a land where the evil one bears full sway," said Moodie.

"Yet you have voluntarily put yourself in purgatory by coming to travel in it," said Lady Mabel. "But you have your consolation, and may give thankful utterance to the words of our Scotch poet:

'I bless and praise thy matchless might, Whan thousands thou hast left in night, That I am here afore thy sight, For gifts an' grace, A burning and a s.h.i.+ning light, To a' this place.'"

"I do not know that psalmist, if in truth he be a maker of spiritual songs," said Moodie, with a doubtful air.

"He did dabble a little in psalmody," said Lady Mabel; "but I doubt whether his attempts would satisfy you. How like you this sample:

'Orthodox, orthodox, who believe in John Knox, Let me sound an alarm to your conscience; There's a heretic blast has been blown in the Wast, That what is not sense must be nonsense.

Calvin's sons, Calvin's sons, load your spiritual guns, Ammunition you never can need; Your hearts are the stuff, will be powder enough, And your skulls are store-houses o' lead.'"

"'Tis that profane, lewd fellow, Burns," exclaimed Moodie, angrily. "He did worse than hide his ten talents in a napkin. I wonder, my lady, you defile your mouth with his scurrilous words."

"I have done with him," said Lady Mabel, laughing. "He was a profane, lewd fellow, far better at pointing out other men's errors than amending his own."

Moodie now fell back among the servants; and L'Isle remarked, "your old squire, Lady Mabel, holds an austere belief. I never met a man so confident of his own salvation and of the d.a.m.nation of others."

"He reminds me," Mrs. Shortridge said, "of a dissenting neighbor of ours, when we lived in London, who was always saying, 'I am called, but my wife is not,' much to the poor woman's disquiet in this world, if not to the hazard of her happiness in the next."

"The old man puzzles me sadly at times," said Lady Mabel; "and he has at hand many a text to sustain his dogmas."

"It is a pity," said L'Isle, "that he will not bear in mind those that bid us 'Judge not that ye be not judged;' 'Let him that thinketh he standeth, take heed lest he fall; 'Unto whomsoever much is given, of him shall much be required;' and many others of the same tenor."

"Pray go on," said Lady Mabel, "and provide me with a refutation of Moodie's theology of destiny: not that I hope to silence him, for controversy is to him the breath of life."

Now L'Isle had acquired many things laboriously, but he had gotten his training in divinity somewhat incidentally, and hesitated, as well he might, to undertake the task imposed. But spurred on by the deference she showed to his opinions, he eagerly sought to satisfy, yet not mislead her. "Moodie is the type of a cla.s.s," he said, "who are the most wilful men in the world, yet are even inculcating that man has no will of his own, but is the play thing of fate. Fatalism, indeed, is no modern invention, being as old as humanity itself, perhaps, older. We find it as strongly inculcated by the Greek tragic poet, as by the modern Calvinist. But the peculiar colors in which we see it dressed, are derived from the revolt of men's minds against the Romish doctrine as to good works. Among these, penance, fasting, alms, pilgrimages, bounty to the church and its servants, come first. This leads to the keeping of a debt and credit account with heaven; and to the saints is attributed the power of buying up a stock of works of supererogation, by which they acquire a mediatory power in themselves.

Human reason has been likened to a drunken clown, who if you help him up on one side of his horse, falls over on the other. To deter men from the presumptuous sin of attributing merit to their actions, the reformers, and also individuals and even orders in the church, have labored to prove that man acts only in obedience to preordained decree, and can of himself do nothing good; yet their logic charges him freely with the _guilt_ of sinning by necessity. I cannot for the life of me distinguish between fatalism and predestination. Either binds us with the same chain of necessity, in thought, word and deed, from the cradle to the grave. To escape this charge, fanaticism can only add a few links to the chain of necessitating cause, and tell you it is necessity no longer. Now, our most perfect conception of sin is found in a will which sets itself in opposition to G.o.d's will. This is the characteristic of the father of evil and his fallen hosts. Our highest idea of virtue is found in the creature's conforming his will to that of his Maker; this is the trait of the angels who were steadfast in their faith. How can you here couple fatality and will?

If ours be a state of probation, it is only by a certain freedom of action, an originating power of causation in ourselves, that we can conceive of our being put to proof. Possibly, in fallen man, that freedom is limited to the power of rejecting or yielding to the influences of grace. Yet within that narrow range it may be still a perfect freedom. G.o.d said, 'let us make man in our image and after our likeness,' and this likeness between the 'cause of causes' and his creature, may well consist in man's being endowed with a spark from the Creator's nature, gifted with an originating will, and made a source of causes in himself. To say that this may not be, were to limit the power of G.o.d."

"Most a.s.suredly," said Lady Mabel, who was on this point easily convinced. "I shall now be ready armed for Moodie, when next he broaches his dogma of predestination. But will he listen, much less understand?"

"If his dogma be a truth," continued L'Isle, encouraged by her approbation, "to know it, or any other revealed truth, can avail us nothing; for our knowledge, itself a predestined fact, cannot influence our preordained condition here or hereafter. On the other hand, if the doctrine be misunderstood or false, it is most dangerous; there being but a short step between believing it and applying it, presumptuously, in our own favor, and adversely to our neighbor. We are ever more successful in deceiving ourselves than others; and to indulge in the belief that we are the chosen of G.o.d, may be only less dangerous than a conviction of our utter reprobation."

"For my part," said Lady Mabel, "I can appeal yet more confidently to my feelings than my reason, for a refutation of the doctrine Moodie has so often urged upon me. I feel within me a capacity to be as wicked as I please, if fear and reverence did not withhold me."

"And I, as your duenna," said Mrs. Shortridge, "prohibit any such frank admission of propensity to evil in a young lady under my charge."

"Why, will you not let me make a Christian confession of the sinfulness of my nature? It were indeed heresy to claim an equal capacity for good. There I acknowledge the need of aid from above."

"And that aid is not compulsion," said L'Isle, "as every page of Scripture testifies. There is something strangely illogical in the reasoning of those who, starting from the point, that what has been decreed by G.o.d is as good as done, and the future as fixed as the past, thence exhort us to plead, because the decree has gone forth; to run in the race, because the victor has been chosen, and the prize adjudged; to strive, because the battle has been fought; and to repent and be saved, because our final destiny was decided before time was.

Surely, if this life have any bearing on another, we are running a race, the issue of which is undecided until death; and ours is a real struggle, not merely the acting out of a foregone conclusion, not the dramatic representation of a past event. What would you think of a modern Greek praying zealously that Mohamed II. should not _have taken_ Constantinople? Or of a Roman of to-day besieging heaven with prayers that Rome should not _have been_ taken by the Goths, or sacked by the army of the Constable Bourbon? Yet what is commonly called Calvinist is nothing less than this; praying against past events, or the decrees of fate. Is the papist so absurd in offering his ma.s.ses for the dead?"

The ladies were still complimenting L'Isle on his refutation of Moodie's tenets, so obnoxious to their own convictions, when they met a peasant trudging along, _cujado_ in hand, with the small end of which he occasionally enlivened the motions of an a.s.s toiling under a heavy sack of grain. The muleteer stopped him to enquire where they might find water for their animals in this thirsty land. The peasant pointed back to a thicket near the road, and said: "I would have watered my own beast there, but for the would have watered my own beast there, but for the company I would have fallen among." He then went on his way, and they rode to the spot pointed out, where among the oleander and buckthorn bushes they found a puddle rather than a spring, so well had it been lately stirred up. A gang of eight or nine vagrants, who had been munching their crusts and _sardinhas_ in the shade, now sprung up, and placing themselves between the travelers and the water, vociferously demanded alms. To rid themselves of this motley troop, L'Isle and Mrs. Shortridge threw each of them a small coin. They were not so easily satisfied, but thrusting themselves among the horses, continued to rival each other in whining pet.i.tions and adjurations of their favorite saints. Lady Mabel, who had emptied her purse of small coin the evening before, now entreated Moodie to let this second opportunity of alms-giving, so manifestly sent for his benefit, soften his stony heart. But he shook his head grimly, saying: "If they are strong enough to travel, they are strong enough to work; and work they shall, or starve, before they touch a penny of mine!"

L'Isle's short tempered groom, availing himself of the impatience of a thirsty horse, now turned his about, at once spurring and reining him in, which made him lash out his heels at the intruders near him. The other steeds seemed to catch this infectious restiveness, and the beggars were driven to a safer distance. Their horses now could drink in peace of the water stirred up and muddied by their mendicant friends, whom they presently left behind them, without further heeding their continued and vociferous appeals. One stout ragged fellow put himself in their way, and displayed to their eyes a flaming picture, painted on a board, depicting the torments of the souls in purgatory. But the travelers were in a hurry, and unmoved at the sight, left the souls in unmitigated tortures there.

"What we have just seen," said L'Isle to the ladies, "may convince you that beggars are a formidable cla.s.s in this country. They ramble about, and infest every place, not entreating charity, but demanding it. They often a.s.semble at night in hordes, at the best country house they can find, and taking up their abode in one of the out-buildings, call for whatever they want, like travelers at an inn; and here they claim the right of tarrying three days, if they like it. When a gang of these st.u.r.dy fellows meets a traveler on the highway, he must offer them money; and it sometimes happens that the amount of the offering is not left to his own discretion. St. Anthony a.s.sails him on one side, St. Francis on the other. Having satisfied their clamor in behalf of these favorite saints, he is next attacked for the honor of the Virgin; and thus they rob him, for the love of G.o.d."

"I wonder," Mrs. Shortridge said, "the nation tolerates such a nuisance."

"There are laws for its abatement," answered L'Isle. "John III. and Sebastian both warred against the beggars. A law of the sixteenth century ordains that the lame should learn the trade of a tailor or shoemaker, the maimed serve for subsistence any who will employ them, and the blind, for food and raiment, give themselves to the labors of the forge, by blowing the bellows. But we see how the law is enforced.

These men behind us are neither lame, halt, nor blind, but truly represent the st.u.r.dy vagrants with whom Queen Bess's statute dealt so roughly. With what result? It is but the ancestor of a long line of laws which load our statute-books, and have built up our poor-law system, merely subst.i.tuting for one evil another which burdens the country like an incubus, and, vulture-like, is eating out its entrails."

"We have no such national inst.i.tution for the breeding of beggars in Scotland," said Moodie, from behind.

"Is it because Scotland is too poor to maintain paupers?" inquired Mrs. Shortridge.

"It is because it is not natural for a Scotchman to be a beggar,"

replied Moodie, with patriotic pride.

"We cannot carry the system much further in England," said L'Isle; "the resources of the country, and the st.u.r.dy character of the people, are breaking down under it."

"Could our British population be brought down to as low a condition as these people?" Lady Mabel asked.

"a.s.suredly not," said Mrs. Shortridge.

"Have you ever been in Ireland?" asked L'Isle.

No, neither of the ladies had been there.

"Or in an English poor-house?"

That, too, was _terra incognita_, especially to Lady Mabel.

"Either of them might a.s.sist you in finding an answer to a very difficult question. Still, like Moodie, I have great faith in race, and in the fitness of climates to races. There is something enervating to a northern race in these subtropical climates. While the powers of enjoyment remain unimpaired, or are even stimulated, the energy of action is rapidly sapped. We know that the Gothic conquerors of this peninsula lost, in a few generations, their energy and enterprise. A war of seven centuries revived and sustained that of their descendants; but, after that stimulant was withdrawn, on the expulsion of the Moors, they gradually sunk to what we see them now. Some persons attribute the character and condition of these peninsular nations to the vices of government, others to the corruption of the church. I doubt the question's admitting of so simple a solution as either, or both of these. We may be putting effect for cause, and cause for effect. An inferior people may deteriorate government, and corrupt the church. The disciples of the apostles received Christianity in its purity. Whence originated the rapid degeneracy of the early Church? We see some portions of the human race betraying stronger downward tendencies than others. But the 'why' is too complex a question to admit of a simple solution. The Portuguese of this province especially are an inferior people. They are probably a degenerate people; and one cause of that degeneracy may be an intermixture of dissimilar races."

"It is evident," said Lady Mabel, "that the work Pelayo began was never finished by his successors; that in reconquering the country the Christians did not make thorough work in expelling the Moors."

"I know not how thoroughly they may have driven out the Moors," said Mrs. Shortridge, "but they certainly have not kept out the black-a-moors. The negroes now form no small part of the population of Lisbon."

"And the worst part," said L'Isle; "as will always happen when an inferior race is brought in contact and compet.i.tion with one superior to it. A great part of the robbers, and other criminals there, are negroes. These are comparatively new-comers; but among the old population around us, though we meet with many specimens of men of pure and better breed, still, the great number of turned-up noses and projecting lips we see, gives us an idea of an intermixture with negroes. This mixture and deterioration of the people will control the condition of the country far more than revolutions in church and state. The presence of but one race in a country renders possible a real freedom, embracing the whole population, and it becomes more attainable if this people be a race of high caste; but an inferior people mingled with them, will be politically and socially subjected to them. This is the history of races all over the world."