blessed Saint Agnes has adopted her; for I've seen her smile, plain as could be, when the little one brought her flowers."
"Well, Agnes," said the old woman, "I shall come for you after the Ave Maria." Saying which, she lifted her basket and departed.
The garden where the two were left was one of the most peaceful retreats that the imagination of a poet could create.
Around it ran on all sides the Byzantine arches of a cloistered walk, which, according to the quaint, rich fashion of that style, had been painted with vermilion, blue, and gold. The vaulted roof was spangled with gold stars on a blue ground, and along the sides was a series of fresco pictures representing the various scenes in the life of Saint Agnes; and as the foundress of the Convent was royal in her means, there was no lack either of gold or gems or of gorgeous painting.
Full justice was done in the first picture to the princely wealth and estate of the fair Agnes, who was represented as a pure-looking, pensive child, standing in a thoughtful attitude, with long ripples of golden hair flowing down over a simple white tunic, and her small hands clasping a cross on her bosom, while, kneeling at her feet, obsequious slaves and tire-women were offering the richest gems and the most gorgeous robes to her serious and abstracted gaze.
In another, she was represented as walking modestly to school, and winning the admiration of the son of the Roman Prætor, who fell sick – so says the legend – for the love of her.
Then there was the demand of her hand in marriage by the princely father of the young man, and her calm rejection of the gorgeous gifts and splendid gems which he had brought to purchase her consent.
Then followed in order her accusation before the tribunals as a Christian, her trial, and the various scenes of her martyrdom.
Although the drawing of the figures and the treatment of the subjects had the quaint stiffness of the thirteenth century, their general effect, as seen from the shady bowers of the garden, was of a solemn brightness, a strange and fanciful richness, which was poetical and impressive.
In the centre of the garden was a fountain of white marble, which evidently was the wreck of something that had belonged to the old Greek temple. The statue of a nymph sat on a green mossy pedestal in the midst of a sculptured basin, and from a partially reversed urn on which she was leaning, a clear stream of water dashed down from one mossy fragment to another, till it lost itself in the placid pool.
The figure and face of this nymph, in their classic finish of outline, formed a striking contrast to the drawing of the Byzantine paintings within the cloisters, and their juxtaposition in the same enclosure seemed a presentation of the spirit of a past and present era: the past so graceful in line, so perfect and airy in conception, so utterly without spiritual aspiration or life; the present limited in artistic power, but so earnest, so intense, seeming to struggle and burn, amid its stiff and restricted boundaries, for the expression of some diviner phase of humanity.
Nevertheless, the nymph of the fountain, different in style and execution as it was, was so fair a creature, that it was thought best, after the spirit of those days, to purge her from all heathen and improper histories by baptizing her in the waters of her own fountain, and bestowing on her the name of the saint to whose convent she was devoted. The simple sisterhood, little conversant in nice points of antiquity, regarded her as Saint Agnes dispensing the waters of purity to her convent; and marvelous and sacred properties were ascribed to the water, when taken fasting with a sufficient number of prayers and other religious exercises. All around the neighborhood of this fountain the ground was one bed of blue and white violets, whose fragrance filled the air, and which were deemed by the nuns to have come up there in especial token of the favor with which Saint Agnes regarded the conversion of this heathen relic to pious and Christian uses.
This nymph had been an especial favorite of the childhood of Agnes, and she had always had a pleasure which she could not exactly account for in gazing upon it. It is seldom that one sees in the antique conception of the immortals any trace of human feeling. Passionless perfection and repose seem to be their uniform character. But now and then from the ruins of Southern Italy fragments have been dug, not only pure in outline, but invested with a strange pathetic charm, as if the calm, inviolable circle of divinity had been touched by some sorrowing sense of that unexplained anguish with which the whole lower creation groans. One sees this mystery of expression in the face of that strange and beautiful Psyche which still enchants the Museum of Naples. Something of this charm of mournful pathos lingered on the beautiful features of this nymph, – an expression so delicate and shadowy that it seemed to address itself only to finer natures. It was as if all the silent, patient woe and discouragement of a dumb antiquity had been congealed into this memorial. Agnes was often conscious, when a child, of being saddened by it, and yet drawn towards it with a mysterious attraction.
About this fountain, under the shadow of bending rose trees and yellow jessamines, was a circle of garden seats, adopted also from the ruins of the past. Here a graceful Corinthian capital, with every white acanthus-leaf perfect, stood in a mat of acanthus-leaves of Nature's own making, glossy green and sharply cut; and there was a long portion of a frieze sculptured with graceful dancing figures; and in another place a fragment of a fluted column, with lycopodium and colosseum vine hanging from its fissures in graceful draping. On these seats Agnes had dreamed away many a tranquil hour, making garlands of violets, and listening to the marvelous legends of old Jocunda.
In order to understand anything of the true idea of conventual life in those days, we must consider that books were as yet unknown, except as literary rarities, and reading and writing were among the rare accomplishments of the higher classes; and that Italy, from the time that the great Roman Empire fell and broke into a thousand shivers, had been subject to a continual series of conflicts and struggles, which took from life all security. Norman, Dane, Sicilian, Spaniard, Frenchman, and German mingled and struggled, now up and now down; and every struggle was attended by the little ceremonies of sacking towns, burning villages, and routing out entire populations to utter misery and wretchedness. During these tumultuous ages, those buildings consecrated by a religion recognized alike by all parties afforded to misfortune the only inviolable asylum, and to feeble and discouraged spirits the only home safe from the prospect of reverses.
If the destiny of woman is a problem that calls for grave attention even in our enlightened times, and if she is too often a sufferer from the inevitable movements of society, what must have been her position and needs in those ruder ages, unless the genius of Christianity had opened refuges for her weakness, made inviolable by the awful sanctions of religion?
What could they do, all these girls and women together, with the twenty-four long hours of every day, without reading or writing, and without the care of children? Enough; with their multiplied diurnal prayer periods, with each its chants and ritual of observances, – with the preparation for meals, and the clearing away thereafter, – with the care of the chapel, shrine, sacred gifts, drapery, and ornaments, – with embroidering altar-cloths and making sacred tapers, – with preparing conserves of rose leaves and curious spiceries, – with mixing drugs for the sick, – with all those mutual offices and services to each other which their relations in one family gave rise to, – and with divers feminine gossipries and harmless chatterings and cooings, one can conceive that these dove-cots of the Church presented often some of the most tranquil scenes of those convulsive and disturbed periods.
Human nature probably had its varieties there as otherwhere. There were there the domineering and the weak, the ignorant and the vulgar, and the patrician and the princess, and though professedly all brought on the footing of sisterly equality, we are not to suppose any Utopian degree of perfection among them. The way of pure spirituality was probably, in the convent as well as out, that strait and narrow one which there be few to find. There, as elsewhere, the devotee who sought to progress faster toward heaven than suited the paces of her fellow-travelers was reckoned a troublesome enthusiast, till she got far enough in advance to be worshiped as a saint.
Sister Theresa, the abbess of this convent, was the youngest daughter in a princely Neapolitan family, who from her cradle had been destined to the cloister, in order that her brother and sister might inherit more splendid fortunes and form more splendid connections. She had been sent to this place too early to have much recollection of any other mode of life; and when