The story of Don Miff : $b as told by his friend John Bouche Whacker: a symphony of lifeDabney, Virginius
History
The story of Don Miff : $b as told by his friend John Bouche Whacker: a symphony of life
Dabney, Virginius
Richmond (Va.) -- Fiction; United States -- History -- Civil War, 1861-1865 -- Fiction
He was right, she thought, when he said she knew not the beauties of
this little book. Not a month ago, and she had dozed under this very
passage.
And now there rose before her—he read on but she heard him not (so the
trooping fancies evoked by music have power to dull the mere outward
ear)—rose before her soul a vision of ineffable softness,—a vision of
one with a face full of sorrow, but a sun-lit head; and he beckoned to
little children, and they followed him; and as he passed, the burdens of
the heavy-laden grew lighter, and the weary smiled again and forgot
their weariness, and rose and followed, they too. And as he passed (he
read on but she heeded not)—as he passed along his stony path, violets
seemed to spring from beneath his feet,—violets shedding perfume. And
along the roadside lilies nodded. And sinners beat their breasts, but
lifted up their hearts. And one of her own sex followed,—one who had
loved much; and as she followed she dried her tears with her sunny
hair—
“GENERATION OF VIPERS!”
She started from her seat and clutched the gunwale of the boat. As he
towered above her, his nostrils breathed defiance, his white teeth
glittered with scorn, his dark eyes gleamed, his whole figure was
eloquent with indignation. ’Twas but a bunch of dry sea-weed that he
held aloft, crushed in his right hand; but to her he seemed to brandish
the serpent-thongs of Tisiphone; and the milksop ideal of Raphael and
the rest vanished from her mind. In its stead there rose before her
exalted imagination the heroic figure of a valiant young Jew. He stands
before a mob that thirsts for his blood. Alone, but intrepid. He knows
full well, O Jerusalem, that thou dost stone thy prophets (for what land
doth not?), but though his face be pale beneath the shadow of
approaching death, his brave spirit is undaunted. He is willing that the
cup shall pass from him; but, being such as he is, he may turn neither
to the right nor to the left. If he must drain it, then be it so. His
mission is to live for man—and, if need be, to die for him.
But is this the vision of a manlike God? Is it not rather that of a
godlike man?
The Argo stands firm in its bed of shining sand; but tempest-tossed is
the soul of the young girl who sits therein, straining her eager eyes
for a sight of land. Every now and then a glorious mirage seems to
spring into the air, gladdening, for a moment, the darkening horizon,
and then to fall as suddenly, dispersed by a word.
“Yes, Rousseau was right; Socrates did die like a philosopher, but Jesus
like a God!”
Mary leaned forward and held her breath.
He clasped his hands, and uplifting his face that was pale with emotion:
“My God,” cried he, in a voice that made her shiver—“my God, my God,
why hast thou forsaken me?”
The mirage vanished,—for a mere tone may outline a whole system of
theology. That cry, as he gave it, was one of bitter human anguish. In
her lover’s eyes ’twas not a God that died, but a man,—godlike, but a
man.
Public-domain text, read in full here on John Shaqi.
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