Эдвард Бульвер-Литтон
The Last Days of Pompeii
Chapter VII
IONE ENTRAPPED. THE MOUSE TRIES TO GNAW THE NET
'DEAREST Nydia!' exclaimed Glaucus as he read the letter of Ione, 'whitest robed messenger that ever passed between earth and heaven—how, how shall I thank thee?'
'I am rewarded,' said the poor Thessalian.
'To-morrow—to-morrow! how shall I while the hours till then?'
The enamoured Greek would not let Nydia escape him, though she sought several times to leave the chamber; he made her recite to him over and over again every syllable of the brief conversation that had taken place between her and Ione; a thousand times, forgetting her misfortune, he questioned her of the looks, of the countenance of his beloved; and then quickly again excusing his fault, he bade her recommence the whole recital which he had thus interrupted. The hours thus painful to Nydia passed rapidly and delightfully to him, and the twilight had already darkened ere he once more dismissed her to Ione with a fresh letter and with new flowers. Scarcely had she gone, than Clodius and several of his gay companions broke in upon him; they rallied him on his seclusion during the whole day, and absence from his customary haunts; they invited him to accompany them to the various resorts in that lively city, which night and day proffered diversity to pleasure. Then, as now, in the south (for no land, perhaps, losing more of greatness has retained more of custom), it was the delight of the Italians to assemble at the evening; and, under the porticoes of temples or the shade of the groves that interspersed the streets, listening to music or the recitals of some inventive tale-teller, they hailed the rising moon with libations of wine and the melodies of song. Glaucus was too happy to be unsocial; he longed to cast off the exuberance of joy that oppressed him. He willingly accepted the proposal of his comrades, and laughingly they sallied out together down the populous and glittering streets.
In the meantime Nydia once more gained the house of Ione, who had long left it; she inquired indifferently whither Ione had gone.
The answer arrested and appalled her.
'To the house of Arbaces—of the Egyptian? Impossible!'
'It is true, my little one,' said the slave, who had replied to her question. 'She has known the Egyptian long.'
'Long! ye gods, yet Glaucus loves her?' murmured Nydia to herself.
'And has,' asked she aloud, 'has she often visited him before?'
'Never till now,' answered the slave. 'If all the rumored scandal of Pompeii be true, it would be better, perhaps, if she had not ventured there at present. But she, poor mistress mine, hears nothing of that which reaches us; the talk of the vestibulum reaches not to the peristyle.'
'Never till now!' repeated Nydia. 'Art thou sure?'
'Sure, pretty one: but what is that to thee or to us?'
Nydia hesitated a moment, and then, putting down the flowers with which she had been charged, she called to the slave who had accompanied her, and left the house without saying another word.
Not till she had got half-way back to the house of Glaucus did she break silence, and even then she only murmured inly:
'She does not dream—she cannot—of the dangers into which she has plunged. Fool that I am—shall I save her?—yes, for I love Glaucus better than myself.'
When she arrived at the house of the Athenian, she learnt that he had gone out with a party of his friends, and none knew whither. He probably would not be home before midnight.
The Thessalian groaned; she sank upon a seat in the hall and covered her face with her hands as if to collect her thoughts. 'There is no time to be lost,' thought she, starting up. She turned to the slave who had accompanied her.
'Knowest thou,' said she, 'if Ione has any relative, any intimate friend at Pompeii?'
'Why, by Jupiter!' answered the slave, 'art thou silly enough to ask the question? Every one in Pompeii knows that Ione has a brother who, young and rich, has been—under the rose I speak—so foolish as to become a priest of Isis.'
'A priest of Isis! O Gods! his name?'
'Apaecides.'
'I know it all,' muttered Nydia: 'brother and sister, then, are to be both victims! Apaecides! yes, that was the name I heard in… Ha! he well, then, knows the peril that surrounds his sister; I will go to him.'
She sprang up at that thought, and taking the staff which always guided her steps, she hastened to the neighboring shrine of Isis. Till she had been under the guardianship of the kindly Greek, that staff had sufficed to conduct the poor blind girl from corner to corner of Pompeii. Every street, every turning in the more frequented parts, was familiar to her; and as the inhabitants entertained a tender and half-superstitious veneration for those subject to her infirmity, the passengers had always given way to her timid steps. Poor girl, she little dreamed that she should, ere many days were passed, find her blindness her protection, and a guide far safer than the keenest eyes!
But since she had been under the roof of Glaucus, he had ordered a slave to accompany her always; and the poor devil thus appointed, who was somewhat of the fattest, and who, after having twice performed the journey to Ione's house, now saw himself condemned to a third excursion (whither the gods only knew), hastened after her, deploring his fate, and solemnly assuring Castor and Pollux that he believed the blind girl had the talaria of Mercury as well as the infirmity of Cupid.
Nydia, however, required but little of his assistance to find her way to the popular temple of Isis: the space before it was now deserted, and she won without obstacle to the sacred rail.
'There is no one here,' said the fat slave. 'What dost thou want, or whom Knowest thou not that the priests do not live in the temple?'
'Call out,' said she, impatiently; 'night and day there is always one flamen, at least, watching in the shrine of Isis.'
The slave called—no one appeared.
'Seest thou no one?'
'No one.'
'Thou mistakest; I hear a sigh: look again.'
The slave, wondering and grumbling, cast round his heavy eyes, and before one of the altars, whose remains still crowd the narrow space, he beheld a form bending as in meditation.
'I see a figure, said he; 'and by the white garments, it is a priest.'
'O flamen of Isis!' cried Nydia; 'servant of the Most Ancient, hear me!'
'Who calls?' said a low and melancholy voice.
'One who has no common tidings to impart to a member of your body: I come to declare and not to ask oracles.'
'With whom wouldst thou confer? This is no hour for thy conference; depart, disturb me not; the night is sacred to the gods, the day to men.'
'Methinks I know thy voice? thou art he whom I seek; yet I have heard thee speak but once before. Art thou not the priest Apaecides?'
'I am that man,' replied the priest, emerging from the altar, and approaching the rail.
'Thou art! the gods be praised!' Waving her hand to the slave, she bade him withdraw to a distance; and he, who naturally imagined some superstition connected, perhaps, with the safety of Ione, could alone lead her to the temple, obeyed, and seated himself on the ground, at a little distance. 'Hush!' said she, speaking quick and low; 'art thou indeed Apaecides?'
'If thou knowest me, canst thou not recall my features?'
'I am blind,' answered Nydia; 'my eyes are in my ear, and that recognizes thee: yet swear that thou art he.'
'By the gods I swear it, by my right hand, and by the moon!'
'Hush! speak low—bend near—give me thy hand; knowest thou Arbaces? Hast thou laid flowers at the feet of the dead? Ah! thy hand is cold—hark yet!—hast thou taken the awful vow?'
'Who art thou, whence comest thou, pale maiden?' said Apaecides, fearfully: 'I know thee not; thine is not the breast on which this head hath lain; I have never seen thee before.'
'But thou hast heard my voice: no matter, those recollections it should shame us both to recall. Listen, thou hast a sister.'
'Speak! speak! what of her?'
'Thou knowest the banquets of the dead, stranger—it pleases thee, perhaps, to share them—would it please thee to have thy sister a partaker? Would it please thee that Arbaces was her host?'
'O gods, he dare not! Girl, if thou mockest me, tremble! I will tear thee limb from limb!'
'I speak the truth; and while I speak, Ione is in the halls of Arbaces—for the first time his guest. Thou knowest if there be peril in that first time! Farewell! I have fulfilled my charge.'
'Stay! stay!' cried the priest, passing his wan hand over his brow. 'If this be true, what—what can be done to save her? They may not admit me. I know not all the mazes of that intricate mansion. O Nemesis! justly am I punished!'
'I will dismiss yon slave, be thou my guide and comrade; I will lead thee to the private door of the house: I will whisper to thee the word which admits. Take some weapon: it may be needful!'
'Wait an instant,' said Apaecides, retiring into one of the cells that flank the temple, and reappearing in a few moments wrapped in a large cloak, which was then much worn by all classes, and which concealed his sacred dress. 'Now,' he said, grinding his teeth, 'if Arbaces hath dared to—but he dare not! he dare not! Why should I suspect him? Is he so base a villain? I will not think it—yet, sophist! dark bewilderer that he is! O gods protect—hush! are there gods? Yes, there is one goddess, at least, whose voice I can command; and that is—Vengeance!'
Muttering these disconnected thoughts, Apaecides, followed by his silent and sightless companion, hastened through the most solitary paths to the house of the Egyptian.
The slave, abruptly dismissed by Nydia, shrugged his shoulders, muttered an adjuration, and, nothing loath, rolled off to his cubiculum.
Chapter VIII
THE SOLITUDE AND SOLILOQUY OF THE EGYPTIAN. HIS CHARACTER ANALYSED
WE must go back a few hours in the progress of our story. At the first grey dawn of the day, which Glaucus had already marked with white, the Egyptian was seated, sleepless and alone, on the summit of the lofty and pyramidal tower which flanked his house. A tall parapet around it served as a wall, and conspired, with the height of the edifice and the gloomy trees that girded the mansion, to defy the prying eyes of curiosity or observation. A table, on which lay a scroll, filled with mystic figures, was before him. On high, the stars waxed dim and faint, and the shades of night melted from the sterile mountain-tops; only above Vesuvius there rested a deep and massy cloud, which for several days past had gathered darker and more solid over its summit. The struggle of night and day was more visible over the broad ocean, which stretched calm, like a gigantic lake, bounded by the circling shores that, covered with vines and foliage, and gleaming here and there with the white walls of sleeping cities, sloped to the scarce rippling waves.
It was the hour above all others most sacred to the daring science of the Egyptian—the science which would read our changeful destinies in the stars.
He had filled his scroll, he had noted the moment and the sign; and, leaning upon his hand, he had surrendered himself to the thoughts which his calculation excited.
'Again do the stars forewarn me! Some danger, then, assuredly awaits me!' said he, slowly; 'some danger, violent and sudden in its nature. The stars wear for me the same mocking menace which, if our chronicles do not err, they once wore for Pyrrhus—for him, doomed to strive for all things, to enjoy none—all attacking, nothing gaining—battles without fruit, laurels without triumph, fame without success; at last made craven by his own superstitions, and slain like a dog by a tile from the hand of an old woman! Verily, the stars flatter when they give me a type in this fool of war—when they promise to the ardour of my wisdom the same results as to the madness of his ambition—perpetual exercise—no certain goal!—the Sisyphus task, the mountain and the stone!—the stone, a gloomy image!—it reminds me that I am threatened with somewhat of the same death as the Epirote. Let me look again. "Beware," say the shining prophets, "how thou passest under ancient roofs, or besieged walls, or overhanging cliffs—a stone hurled from above, is charged by the curses of destiny against thee!" And, at no distant date from this, comes the peril: but I cannot, of a certainty, read the day and hour. Well! if my glass runs low, the sands shall sparkle to the last. Yet, if I escape this peril—ay, if I escape—bright and clear as the moonlight track along the waters glows the rest of my existence. I see honors, happiness, success, shining upon every billow of the dark gulf beneath which I must sink at last. What, then, with such destinies beyond the peril, shall I succumb to the peril? My soul whispers hope, it sweeps exultingly beyond the boding hour, it revels in the future—its own courage is its fittest omen. If I were to perish so suddenly and so soon, the shadow of death would darken over me, and I should feel the icy presentiment of my doom. My soul would express, in sadness and in gloom, its forecast of the dreary Orcus. But it smiles—it assures me of deliverance.'
As he thus concluded his soliloquy, the Egyptian involuntarily rose. He paced rapidly the narrow space of that star-roofed floor, and, pausing at the parapet, looked again upon the grey and melancholy heavens. The chills of the faint dawn came refreshingly upon his brow, and gradually his mind resumed its natural and collected calm. He withdrew his gaze from the stars, as, one after one, they receded into the depths of heaven; and his eyes fell over the broad expanse below. Dim in the silenced port of the city rose the masts of the galleys; along that mart of luxury and of labor was stilled the mighty hum. No lights, save here and there from before the columns of a temple, or in the porticoes of the voiceless forum, broke the wan and fluctuating light of the struggling morn. From the heart of the torpid city, so soon to vibrate with a thousand passions, there came no sound: the streams of life circulated not; they lay locked under the ice of sleep. From the huge space of the amphitheatre, with its stony seats rising one above the other—coiled and round as some slumbering monster—rose a thin and ghastly mist, which gathered darker, and more dark, over the scattered foliage that gloomed in its vicinity. The city seemed as, after the awful change of seventeen ages, it seems now to the traveler,—a City of the Dead.'
The ocean itself—that serene and tideless sea—lay scarce less hushed, save that from its deep bosom came, softened by the distance, a faint and regular murmur, like the breathing of its sleep; and curving far, as with outstretched arms, into the green and beautiful land, it seemed unconsciously to clasp to its breast the cities sloping to its margin—Stabiae, and Herculaneum, and Pompeii—those children and darlings of the deep. 'Ye slumber,' said the Egyptian, as he scowled over the cities, the boast and flower of Campania; 'ye slumber!—would it were the eternal repose of death! As ye now—jewels in the crown of empire—so once were the cities of the Nile! Their greatness hath perished from them, they sleep amidst ruins, their palaces and their shrines are tombs, the serpent coils in the grass of their streets, the lizard basks in their solitary halls. By that mysterious law of Nature, which humbles one to exalt the other, ye have thriven upon their ruins; thou, haughty Rome, hast usurped the glories of Sesostris and Semiramis—thou art a robber, clothing thyself with their spoils! And these—slaves in thy triumph—that I (the last son of forgotten monarchs) survey below, reservoirs of thine all-pervading power and luxury, I curse as I behold! The time shall come when Egypt shall be avenged! when the barbarian's steed shall make his manger in the Golden House of Nero! and thou that hast sown the wind with conquest shalt reap the harvest in the whirlwind of desolation!'
As the Egyptian uttered a prediction which fate so fearfully fulfilled, a more solemn and boding image of ill omen never occurred to the dreams of painter or of poet. The morning light, which can pale so wanly even the young cheek of beauty, gave his majestic and stately features almost the colors of the grave, with the dark hair falling massively around them, and the dark robes flowing long and loose, and the arm outstretched from that lofty eminence, and the glittering eyes, fierce with a savage gladness—half prophet and half fiend!
He turned his gaze from the city and the ocean; before him lay the vineyards and meadows of the rich Campania. The gate and walls—ancient, half Pelasgic—of the city, seemed not to bound its extent. Villas and villages stretched on every side up the ascent of Vesuvius, not nearly then so steep or so lofty as at present. For, as Rome itself is built on an exhausted volcano, so in similar security the inhabitants of the South tenanted the green and vine-clad places around a volcano whose fires they believed at rest for ever. From the gate stretched the long street of tombs, various in size and architecture, by which, on that side, the city is as yet approached. Above all, rode the cloud-capped summit of the Dread Mountain, with the shadows, now dark, now light, betraying the mossy caverns and ashy rocks, which testified the past conflagrations, and might have prophesied—but man is blind—that which was to come!
Difficult was it then and there to guess the causes why the tradition of the place wore so gloomy and stern a hue; why, in those smiling plains, for miles around—to Baiae and Misenum—the poets had imagined the entrance and thresholds of their hell—their Acheron, and their fabled Styx: why, in those Phlegrae, now laughing with the vine, they placed the battles of the gods, and supposed the daring Titans to have sought the victory of heaven—save, indeed, that yet, in yon seared and blasted summit, fancy might think to read the characters of the Olympian thunderbolt.
But it was neither the rugged height of the still volcano, nor the fertility of the sloping fields, nor the melancholy avenue of tombs, nor the glittering villas of a polished and luxurious people, that now arrested the eye of the Egyptian. On one part of the landscape, the mountain of Vesuvius descended to the plain in a narrow and uncultivated ridge, broken here and there by jagged crags and copses of wild foliage. At the base of this lay a marshy and unwholesome pool; and the intent gaze of Arbaces caught the outline of some living form moving by the marshes, and stooping ever and anon as if to pluck its rank produce.
'Ho!' said he, aloud, 'I have then, another companion in these unworldly night—watches. The witch of Vesuvius is abroad. What! doth she, too, as the credulous imagine—doth she, too, learn the lore of the great stars? Hath she been uttering foul magic to the moon, or culling (as her pauses betoken) foul herbs from the venomous marsh? Well, I must see this fellow-laborer. Whoever strives to know learns that no human lore is despicable. Despicable only you—ye fat and bloated things—slaves of luxury—sluggards in thought—who, cultivating nothing but the barren sense, dream that its poor soil can produce alike the myrtle and the laurel. No, the wise only can enjoy—to us only true luxury is given, when mind, brain, invention, experience, thought, learning, imagination, all contribute like rivers to swell the seas of SENSE!—Ione!'
As Arbaces uttered that last and charmed word, his thoughts sunk at once into a more deep and profound channel. His steps paused; he took not his eyes from the ground; once or twice he smiled joyously, and then, as he turned from his place of vigil, and sought his couch, he muttered, 'If death frowns so near, I will say at least that I have lived—Ione shall be mine!'
The character of Arbaces was one of those intricate and varied webs, in which even the mind that sat within it was sometimes confused and perplexed. In him, the son of a fallen dynasty, the outcast of a sunken people, was that spirit of discontented pride, which ever rankles in one of a sterner mould, who feels himself inexorably shut from the sphere in which his fathers shone, and to which Nature as well as birth no less entitles himself. This sentiment hath no benevolence; it wars with society, it sees enemies in mankind. But with this sentiment did not go its common companion, poverty. Arbaces possessed wealth which equalled that of most of the Roman nobles; and this enabled him to gratify to the utmost the passions which had no outlet in business or ambition. Travelling from clime to clime, and beholding still Rome everywhere, he increased both his hatred of society and his passion for pleasure. He was in a vast prison, which, however, he could fill with the ministers of luxury. He could not escape from the prison, and his only object, therefore, was to give it the character of the palace. The Egyptians, from the earliest time, were devoted to the joys of sense; Arbaces inherited both their appetite for sensuality and the glow of imagination which struck light from its rottenness. But still, unsocial in his pleasures as in his graver pursuits, and brooking neither superior nor equal, he admitted few to his companionship, save the willing slaves of his profligacy. He was the solitary lord of a crowded harem; but, with all, he felt condemned to that satiety which is the constant curse of men whose intellect is above their pursuits, and that which once had been the impulse of passion froze down to the ordinance of custom. From the disappointments of sense he sought to raise himself by the cultivation of knowledge; but as it was not his object to serve mankind, so he despised that knowledge which is practical and useful. His dark imagination loved to exercise itself in those more visionary and obscure researches which are ever the most delightful to a wayward and solitary mind, and to which he himself was invited by the daring pride of his disposition and the mysterious traditions of his clime. Dismissing faith in the confused creeds of the heathen world, he reposed the greatest faith in the power of human wisdom. He did not know (perhaps no one in that age distinctly did) the limits which Nature imposes upon our discoveries. Seeing that the higher we mount in knowledge the more wonders we behold, he imagined that Nature not only worked miracles in her ordinary course, but that she might, by the cabala of some master soul, be diverted from that course itself. Thus he pursued science, across her appointed boundaries, into the land of perplexity and shadow. From the truths of astronomy he wandered into astrological fallacy; from the secrets of chemistry he passed into the spectral labyrinth of magic; and he who could be sceptical as to the power of the gods, was credulously superstitious as to the power of man.
The cultivation of magic, carried at that day to a singular height among the would-be wise, was especially Eastern in its origin; it was alien to the early philosophy of the Greeks; nor had it been received by them with favor until Ostanes, who accompanied the army of Xerxes, introduced, amongst the simple credulities of Hellas, the solemn superstitions of Zoroaster. Under the Roman emperors it had become, however, naturalized at Rome (a meet subject for Juvenal's fiery wit). Intimately connected with magic was the worship of Isis, and the Egyptian religion was the means by which was extended the devotion to Egyptian sorcery. The theurgic, or benevolent magic—the goetic, or dark and evil necromancy—were alike in pre-eminent repute during the first century of the Christian era; and the marvels of Faustus are not comparable to those of Apollonius. Kings, courtiers, and sages, all trembled before the professors of the dread science. And not the least remarkable of his tribe was the most formidable and profound Arbaces. His fame and his discoveries were known to all the cultivators of magic; they even survived himself. But it was not by his real name that he was honored by the sorcerer and the sage: his real name, indeed, was unknown in Italy, for 'Arbaces' was not a genuinely Egyptian but a Median appellation, which, in the admixture and unsettlement of the ancient races, had become common in the country of the Nile; and there were various reasons, not only of pride, but of policy (for in youth he had conspired against the majesty of Rome), which induced him to conceal his true name and rank. But neither by the name he had borrowed from the Mede, nor by that which in the colleges of Egypt would have attested his origin from kings, did the cultivators of magic acknowledge the potent master. He received from their homage a more mystic appellation, and was long remembered in Magna Graecia and the Eastern plain by the name of 'Hermes, the Lord of the Flaming Belt'. His subtle speculations and boasted attributes of wisdom, recorded in various volumes, were among those tokens 'of the curious arts' which the Christian converts most joyfully, yet most fearfully, burnt at Ephesus, depriving posterity of the proofs of the cunning of the fiend.
The conscience of Arbaces was solely of the intellect—it was awed by no moral laws. If man imposed these checks upon the herd, so he believed that man, by superior wisdom, could raise himself above them. 'If (he reasoned) I have the genius to impose laws, have I not the right to command my own creations? Still more, have I not the right to control—to evade—to scorn—the fabrications of yet meaner intellects than my own?' Thus, if he were a villain, he justified his villainy by what ought to have made him virtuous—namely, the elevation of his capacities.
Most men have more or less the passion for power; in Arbaces that passion corresponded exactly to his character. It was not the passion for an external and brute authority. He desired not the purple and the fasces, the insignia of vulgar command. His youthful ambition once foiled and defeated, scorn had supplied its place—his pride, his contempt for Rome—Rome, which had become the synonym of the world (Rome, whose haughty name he regarded with the same disdain as that which Rome herself lavished upon the barbarian), did not permit him to aspire to sway over others, for that would render him at once the tool or creature of the emperor. He, the Son of the Great Race of Rameses—he execute the orders of, and receive his power from, another!—the mere notion filled him with rage. But in rejecting an ambition that coveted nominal distinctions, he but indulged the more in the ambition to rule the heart. Honoring mental power as the greatest of earthly gifts, he loved to feel that power palpably in himself, by extending it over all whom he encountered. Thus had he ever sought the young—thus had he ever fascinated and controlled them. He loved to find subjects in men's souls—to rule over an invisible and immaterial empire!—had he been less sensual and less wealthy, he might have sought to become the founder of a new religion. As it was, his energies were checked by his pleasures. Besides, however, the vague love of this moral sway (vanity so dear to sages!) he was influenced by a singular and dreamlike devotion to all that belonged to the mystic Land his ancestors had swayed. Although he disbelieved in her deities, he believed in the allegories they represented (or rather he interpreted those allegories anew). He loved to keep alive the worship of Egypt, because he thus maintained the shadow and the recollection of her power. He loaded, therefore, the altars of Osiris and of Isis with regal donations, and was ever anxious to dignify their priesthood by new and wealthy converts. The vow taken—the priesthood embraced—he usually chose the comrades of his pleasures from those whom he made his victims, partly because he thus secured to himself their secrecy—partly because he thus yet more confirmed to himself his peculiar power. Hence the motives of his conduct to Apaecides, strengthened as these were, in that instance, by his passion for Ione.
He had seldom lived long in one place; but as he grew older, he grew more wearied of the excitement of new scenes, and he had sojourned among the delightful cities of Campania for a period which surprised even himself. In fact, his pride somewhat crippled his choice of residence. His unsuccessful conspiracy excluded him from those burning climes which he deemed of right his own hereditary possession, and which now cowered, supine and sunken, under the wings of the Roman eagle. Rome herself was hateful to his indignant soul; nor did he love to find his riches rivalled by the minions of the court, and cast into comparative poverty by the mighty magnificence of the court itself. The Campanian cities proffered to him all that his nature craved—the luxuries of an unequalled climate—the imaginative refinements of a voluptuous civilization. He was removed from the sight of a superior wealth; he was without rivals to his riches; he was free from the spies of a jealous court. As long as he was rich, none pried into his conduct. He pursued the dark tenour of his way undisturbed and secure.
It is the curse of sensualists never to love till the pleasures of sense begin to pall; their ardent youth is frittered away in countless desires—their hearts are exhausted. So, ever chasing love, and taught by a restless imagination to exaggerate, perhaps, its charms, the Egyptian had spent all the glory of his years without attaining the object of his desires. The beauty of to-morrow succeeded the beauty of to-day, and the shadows bewildered him in his pursuit of the substance. When, two years before the present date, he beheld Ione, he saw, for the first time, one whom he imagined he could love. He stood, then, upon that bridge of life, from which man sees before him distinctly a wasted youth on the one side, and the darkness of approaching age upon the other: a time in which we are more than ever anxious, perhaps, to secure to ourselves, ere it be yet too late, whatever we have been taught to consider necessary to the enjoyment of a life of which the brighter half is gone.
