Kitabı oku: «The Prime Minister», sayfa 14
Clara burst into tears; but her father was angry, and they did not influence him. He was, as we have said, not accustomed to be opposed. Seeing that she continued weeping (it was at her father’s unkindness, so unusual in him, towards her), his feelings were moved, which made him only still more angry; so he rose to quit her, in order to avoid the sight. “Clara, this is but increasing your folly. I must now quit you, and remember to-morrow to wear at least a serene countenance to receive the count.” He stooped down, as was his wont, to kiss her brow, when she threw herself on his neck, and wept hysterically; but he placed her again on the seat, and left the room, muttering, “It must be thus,” and ordered Senhora Gertrudes to attend her mistress.
The proud fidalgo was not the most happy man in Lisbon that night. As he met Senhora Gertrudes, he told her to advise her young mistress to think of marrying, instead of entering a convent, which general directions the old lady was very well able to obey.
“What is it the fidalgo has been telling me, that my child wishes to go into a convent? Why, she never before uttered such an idea to me! Would she have all that beautiful fair hair cut off, and hide that lovely face within the gloomy walls of a nunnery? I should die to see my child so lost to the world.”
“Oh no, no, I do not wish to go into a nunnery, my good ama,” returned Clara, as soon as she had recovered sufficiently to speak; “but I do not wish to marry.”
“Not wish to marry! Ha, ha! that’s what many young ladies say, but don’t mean, minha alma! You would be very happy to marry, if the right person offered. Now, suppose that handsome young Don Luis d’Almeida proposed to you. Would not he please you, my child?”
“Oh, but he is not the person selected for me, my good nurse,” answered Clara, blushing as she spoke.
“Who is it, then, my love? – speak, pray,” cried the nurse anxiously.
“It is that dark Count San Vincente, my brother’s friend,” answered the young lady.
“Oh, he is not half so handsome as Don Luis; so I am not surprised at your not liking him; and he did not even deign to speak to me, when he came out to meet us on our coming here. Don Luis will suit you much better, and I will tell the fidalgo so. Come, now, dry your eyes, and you shall be happy.”
We fear, Senhora Gertrudes, you were not fulfilling your master’s intentions by your last impolitic observations.
“But, alas! my kind nurse, my father has pledged his word to the count, and cannot retract,” answered Clara.
“I don’t understand anything about pledging words; but I will not have my child made unhappy, to please that rude count. So do not fear, my soul. I will persuade your father, or I will frighten the count. I will do something or other; but you shall neither marry him nor go into a convent. Now, go to bed again, my love, and to-morrow you will be quite well and happy.”
As soon as it was reported that Donna Clara was sufficiently recovered to receive visitors, numbers crowded to the door of the marchioness’s palace, eager to ascertain, in person, whether the beauty was over praised, which, it was generally supposed, would adorn the Court. Among the first who came to make her acquaintance, whom she received in her own apartment, was Donna Theresa d’Alorna, the betrothed of the young Marquis of Tavora; for, although their families were in no way related, that intimacy had been kept up between them which existed generally amongst the Fidalguia, and was so necessary for their own preservation as an order, against all other classes. As Donna Theresa was announced, a slight blush tinged the fair cheek of Donna Clara; for she could not avoid coupling her name with that of Don Luis, till she recollected that he had himself contradicted the report her nurse had heard; and she rose to receive her visitor with that elegant courtesy so natural to her. The young ladies saluted each other on the cheek before they spoke, when Clara led her guest to a seat.
“I have been longing to come and see you, since I heard of your arrival,” Donna Theresa began. “And no sooner was I told that you could receive me, than I flew hither.”
Clara thanked her for her politeness.
“They told me you were very beautiful,” she continued; “and, for a wonder, report has not exaggerated your perfections. Oh! you will commit immense havoc in the Court. You have but to appear, to conquer!”
Clara smiled, and assured her she was too complimentary.
“Oh, not half enough so!” she answered; “but it is said you are already given away; that the bargain is struck, the arrangements made; and that the Conde San Vincente is the happy man. However, I now see you are a great deal too good for him. You cannot have seen him very often, I suppose?”
“I have seen him but twice,” answered Clara.
“Oh, how fortunate you were!” answered Donna Theresa, laughing. “Few have so many opportunities of judging of their future lords and masters. Then, for a second wonder, the report is correct, and you are betrothed to the count?”
“Oh, I trust in Heaven not,” said Clara, sorrowfully: “I could never love the count.”
“Very likely not,” returned her visitor, laughing. “It is a question seldom asked of us poor girls till we arrive at the altar, with a lie on our tongues. But your father wishes for the match?”
Clara bowed assent.
“Oh, then, I fear, poor bird, you are entrapped; but you need not be unhappy alone, for you have plenty of sisters in affliction;” and a shade passed over the lovely countenance of Donna Theresa.
“But is it possible to marry a man one cannot love?” asked Clara, with emphasis on her words.
“Possible! why yes, such is but a trifle, which thousands do every day,” answered her guest, laughing at her simplicity. “It is a trifle not worth thinking about. We poor women are doomed to have husbands of some sort; such is our unavoidable lot, and we must submit to it; but for my part, I prefer having one I do not love; for he will give me much less trouble in managing, and I shall be able to enjoy as much liberty as I can desire. Now I should advise you to follow my example.”
Clara shook her head; she was shocked at what she heard.
“Ah, I see you have a great deal of rustic simplicity to cure yourself of, before you can properly appreciate the pleasures of a city life; but after you have married the count, I shall find you wonderfully improved.”
“I can never marry the count: I shall enter a convent rather,” said Clara.
“Oh, horror of horrors! I know not why such places were invented, except as a punishment for our sins, or by some sour, crusty old fathers, to frighten their daughters into obedience to their tyrannical commands. I have heard some extraordinary stories about two or three convents in the old king’s time, which I will tell you; for they may amuse you, though I do not think they would encourage a modest young lady to enter one, as they are not much improved since then.”
We do not give the stories; for we must observe, that the minds of young ladies in those days were less refined than at the present time; and that they assumed far more freedom in their language, particularly those who had been educated like Donna Theresa; though the recital, to which Clara’s pure ears were unaccustomed, made the blushes rise on her cheeks. It is only necessary to say, that several convents were entirely suppressed by Pombal, on account of their scandalous excesses and immoralities, which had become a disgrace to civilisation and Christianity.
Donna Theresa’s conversation had, however, the effect of making Clara feel that she ought rather to undergo any misery than assume the veil; and, that her only course was to obey her father’s commands; an opinion, her new friend did her utmost to foster. She became also accustomed to the count’s expression of features, which had, at first, alarmed her; for he exerted himself to please her, and her brother lost no opportunity of praising his generous qualities. The count had also contrived to gain over the old marchioness, by a variety of artifices, which he well knew how to practise, and the confessor, for some unexplained reason, had not again spoken to Clara on the subject of her taking the veil; so that she was left, poor girl! with the old nurse, as the only friend in whom she could confide, or who seemed to take a real interest in her welfare. Yet, simple virtue, and purity of thought, will often strengthen the weak to counteract all the wiles and plots of the subtle intriguer, though confident in his strength and talent. Thus affairs continued; her month of probation was nearly drawing to a close, and, in a few days, she must consent to receive the count as her husband, or assume the veil; all she had heard increased her dislike to the latter alternative, and everybody around her endeavoured to persuade her, that the other was a very happy lot.
The count had, by some means or other, discovered the cause of the delay; and that she was hesitating about accepting him, not from his having any rival in her affections, whom he might chastise, as he vowed he would, if he discovered one; but, because she felt so great an antipathy to him, that she fancied she should prefer a life of seclusion in a convent, to wedding him with rank, wealth, and liberty. This was not very complimentary to him, nor was he pleased by it; but he was not a man who foolishly gave vent to his feelings in outward show, though he vowed an oath, deep and bitter, that, once master of that bright jewel, he would wring her young heart for its present obduracy, till she should repent ever having dared, for an instant, to oppose his lordly will.
He persuaded the marchioness that gaiety was most likely to restore her young friend to her usual state of spirits and health; and, perhaps, the old lady was not sorry to discover a plausible excuse for opening her palace once more to the gay world. Her father and brother wisely judged that if they could give her a taste for the amusements of society, she was less likely to wish to quit it. There was also to be a Beja Mao, literally a kissing hands, or drawing-room, at the Court, when she was to be introduced to the royal family, so that there was little time afforded her for thought or meditation; indeed, very little would have turned the scale, and made her accept the count at once; but she sought to put off the day, which she knew must seal her misery, till the end of the period allowed her.
The only person who appeared to be an indifferent spectator of what was taking place, was the father confessor, Padre Alfonzo: he merely kept his gaze fixed on her, with an ominous frown on his brow, whenever the count was engaged in conversation with her; and his was, perhaps, the only eye beneath which the glance of the young noble cowered.
A few days before the end of the month, the confessor encountered the fidalgo alone: it was towards the close of the evening, as he was pacing a long gallery of the palace, hung with the grim portraits of some of his ancestors, who were those likewise of the marchioness.
“Your daughter appears inclined to obey your wishes,” said the Priest. “But if not, you remember your vow to our holy Church; and let your heart be steeled, and your honour unsullied, as was that of your noble predecessors. Let me feel confident that your wife’s dying request may be fulfilled, and again swear, that as long as the count urges his suit to your daughter, she shall accept him, or become the bride of Heaven.”
“Father, I have already said so, and I again swear, that she shall marry the man I choose, or assume the veil,” exclaimed the Fidalgo.
“I am satisfied,” said the Priest.
End of the First Volume
Volume Two – Chapter One
In painting a true picture of times and events, we must introduce among our figures the wealthy and great, the wicked, the wretched, and the indigent, or we should present no true likeness of the world as it exists; but we must also beg leave to bring forward a personage who was certainly not wealthy or great; who vowed that he was not wicked, for he performed his duty to God and man; who was not wretched, for he was singing all day long; while he declared that he could not be indigent, for he possessed abundance to supply all his wants, though, fortunately for himself, they were very few.
This personage was a cobbler. Now, it is a curious fact, which no one will venture to dispute, that, from the time of the cobbler who tacked the bits of Ali Baba’s brother together, as mentioned in the authentic history of the Forty Thieves – with which we trust all our readers are acquainted – to the days of the celebrated cobbler who lived in a stall, “which served him for parlour, and kitchen, and hall,” cobblers have borne a strong similarity to each other, with distinctive qualities separating them from other men, as can be proved by the above and numerous other instances, both in all countries and all ages.
In England, a tailor is looked upon, not only as inferior to other men, but actually to be of no more consideration than the ninth part of a man: now, in Portugal, the same unjust sort of prejudice exists against shoemakers; consequently, cobblers are considered utterly below all notice.
Our cobbler, however, did not care one iota for the opinions of people, whom, in his sleeve, he despised and ridiculed: “For,” said he, when he had collected a small knot of attentive listeners, “if, in England, as I hear, they laugh at a tailor, and esteem a cobbler, and here they honour a tailor and despise a cobbler; while in France, for what I know to the contrary, they may admire both, and not think much of a hat-maker; and if, in this country, no man will carry a load, while our next door neighbours come on purpose so to do, I should very much like to know who is in the right, and who in the wrong, and which trade is really derogatory to the dignity of man? Mark another absurdity – how different nations and people despise each other, when one may not be at all superior to the other. When Jerusalem was a city of the Jews, I should like to know who would have dared walk into it and scoff at a man because he was a Jew? Here every one reviles that people. If a Turk comes here, he is stared at as a savage and a heathen; and if a Christian goes to Turkey, he is called an unbeliever and a barbarian – now which is right, and which is wrong? Why should I, therefore, put myself out of my way to follow any other trade than the one I like? I choose to be a cobbler: it suits my taste. I can talk, sing, or meditate at pleasure, while I mend shoes. What fools men are! The statesman thinks no one so wise as himself; the lawyer considers the soldier only fit food for powder; while the latter despises the peaceable merchant; the merchant looks upon all in trade as beneath him; and he who deals in silks thinks himself infinitely superior to the vendor of leather; while they all join in despising the cobbler. What fools, what fools men are! Why, I laugh at them,” he would say, as he wound up his discourse, at the same time indulging in a low, quiet chuckle. These observations very much edified and pleased his auditors, who, being of about the same rank in society as he appeared, felt that such sentiments were their own; adding, on their parts, that all distinction of classes was a most unjust arrangement. They would then begin to discuss among themselves, whether they were not as well able to govern the state as those who actually held the reins. When they got to this point the cobbler laughed at them. He was fond of laughing at people who talked nonsense. He thus laughed, in turn, at the greater part of the world.
While we have been giving this long account of the character and sayings of the cobbler, we entirely overlooked the main points to be described; namely, his outward appearance, and when and where he lived. Our readers, we dare say, expect to hear that he was an odd, little, crooked old fellow, with a dirty face and unshorn locks; but we can assure them history informs us, on the contrary, that he was once young – nor was he now old; that he was well-made, and when he drew himself up, his height was respectable; that when his work was done, and he had shaved and washed, his face was as clean as that of any of his very numerous acquaintance. From this description, it may be deduced, that his appearance was in his favour; his colour was dark, his eyes were piercing and jetty black, as was his hair, and that he had fine teeth, and a long nose, rather hooked. Some, indeed, hinted that he was a Jew; but, being a strong athletic fellow, with his long sharp leather-knife by his side, none dared call him so to his face; besides, he was constant at his devotions, and a regular attendant at all religious ceremonies; none more devoutly kneeling and crossing themselves when the mysterious and sublime Host passed by, borne under a rich canopy, in the hands of a venerable priest, accompanied by monks and choristers chanting forth hymns of praise, and preceded by some pious person tinkling a bell, to give notice of its approach, that all, uncovered, might bend in adoration.
No one knew exactly whence he came; but, a short time previous to the events we have related in the former part of this history, he made his appearance one morning with his stock in trade on his back, and established himself in a deep recess in the wall of a large house, directly facing the entrance to the palace of the Duke of Aveiro. He set down his stool, threw a bundle of leather on one side, the implements of his craft on the other, with a few old shoes, put his lapstone on his knees, and began working away as if he had lived there all his life.
He soon made friends with the servants of the palace: he mended the footmen’s shoes, charging them less, and doing the work better, than any one else could have done; and next, one by one, the women brought out their slippers or sandals; and for each he had a smile and a compliment, or a piece of wit, in readiness: sometimes a moral reflection, if the beauties of the dame he addressed had become faded by years, and if he had observed her kissing with greater fervour the little images of saints brought round from the churches, or more constant in her attendance at mass than others. If the lady was young, with sparkling black eyes, he knew exactly how to bestow his praise, and, at all events, their feet were a sure subject for compliment. Considering the small sums he charged, they could not but wait to pay him with a little chat, while he was putting the last stitch or so into his work; for, come when they would, so it was that a few minutes’ work always remained to be completed; and, as they did not complain, he did not correct his fault, being thus enabled, in a quiet, confidential way, to learn all that was going forward in the establishment. What he learned will be detailed in the course of this history.
We have said that he had taken up his abode in a recess in the wall of a house opposite the palace; but we do not wish to describe the house as facing the palace, for it looked into a street running at right angles to it; the recess being part of a doorway in the garden-wall, now stopped up. This house was inhabited by a very rich merchant and his family, most exemplary Catholics, who set a lesson of piety to the community by their regular observance of all the ordinances of the Church, and by their fastings and alms: yet, notwithstanding this, people dared to point the finger of scorn at them, stigmatising them as Jews and heretics, and longing to show their zeal for religion by offering them up in that grateful sacrifice to the benign power, the most holy Auto da Fè – thus to become sharers in their hoarded riches. Whatever were their own private notions regarding the established faith, they certainly suffered under the inabilities of the New Christians, as those were called who had Jewish or even Moorish blood in their veins, the term having origin from the following cause.
At an early period in Lusitanian history, we find that the Jews had collected in great numbers in Portugal, and down to the reign of John the First they had their synagogues and rabbins; indeed, in no country in Europe did they enjoy greater prosperity, their wealth adding much to the power of the kingdom.
In Spain, also, they had acquired considerable influence, till the reign of Ferdinand and Isabella, when those pious sovereigns having driven the Moors from their dominions, conceived that their duty to Heaven ordained that they should depopulate the other half of the cities in Spain, by banishing the Jews also. This idea, fostered by the avarice of some and the bigotry of others, was put into execution, and great numbers of the unfortunate refugees were received by John the Second on condition of their paying a certain tribute, and quitting the kingdom within a limited period, he undertaking to provide them with vessels to transport them wherever they desired to proceed. The king’s state of health prevented him from seeing his orders put into execution, while the captains and seamen of the vessels treated those who had embarked in the most barbarous manner; keeping them at sea till they had entirely consumed their own provisions, and then compelling them to buy of them at exorbitant rates; so that those who remained in Portugal, fearful of the like treatment, allowed the prescribed time to elapse, and thus forfeited their liberty. Such was the situation of the Jews when Emanuel began his reign, and generously restored them to liberty, for which extraordinary benevolence they offered him, in gratitude, a large sum of money; but he refused it, in the hopes of gaining their affections by kind treatment, and converting them to Christianity. At length, however, bigotry, and envy at their increasing wealth, caused a loud clamour to be raised against them, and Emanuel was induced, contrary to his own judgment, by the representations of his counsellors, and the interference of the Spanish sovereigns, to order all, both Jews and Moors, who refused to embrace the Christian faith, to quit his dominions. A day was fixed for their departure, after which all who remained in the country were to lose their liberty; but, as it approached, the king, greatly afflicted at the thoughts of driving so many of his subjects into banishment, devised a scheme which was eventually of great benefit to the kingdom. He ordered all the children of the Jews, under fourteen years of age, to be forcibly taken from their parents, that they might be educated in the Christian faith, thus gaining converts to the Church at the expense of all the laws of justice and humanity.
“What a moving spectacle was this to behold!” exclaims the reverend Father Ozorio. “Children torn from the agonised embraces of their screaming mothers, or dragged from the necks of their affectionate brothers and sisters, from whom they were to be for ever separated, while the fathers sternly gazed, and cursed the perpetrators of deeds they had no power to avenge! The city of Lisbon was filled with cries and lamentations; even the spectators could not refrain from tears. Parents, in the excess of their frenzy, were seen to lay violent hands on themselves; many, rather than submit to the severity of the decree, hurling their infants into wells and pits. Never was such tribulation heard in Israel since the days of Herod the Tetrarch!”
No vessels had been provided for their transport, as had been promised, and thus, when the day for their departure had passed, they again forfeited their liberty. Thus harassed, they at length, to recover their children and their liberty, affected to become Christians, the king giving them every encouragement, so that the greater number lived contentedly in the Portuguese dominions.
Though thus professing the religion of the country, it could not be supposed that they could regard it with any fond affection, and consequently their faith was ever looked upon with suspicion by the rest of the inhabitants, particularly by those who envied their industry and wealth: that hell-invented tribunal of the Inquisition taking every means, on the slightest pretext, to subject them to its tyrannical power. Many embraced the earliest opportunity of escaping to Holland, England, and other free countries, where they could enjoy uninterruptedly the exercise of their faith. Those that remained still continued to intermarry among themselves, and, it was supposed, not without considerable reason, to exercise in private the rites they were forbidden to perform in public. Whatever, therefore, was their profession of faith, none gave them credit for their belief in the holy Catholic Church, but bestowed on them the distinctive appellation of New Christians, which they retained at the time of which we are now speaking.
The Marquis of Pombal, with that liberal policy which marked many of his actions, finally abolished all such distinctions; but before he had succeeded in doing so, King Joseph took it into his most sagacious head, that, for the benefit of religion, there ought to be some sign placed on all those with Jewish blood in their veins. He consequently ordered a decree to be promulgated that all such should wear white hats.
The Minister remonstrated, but in vain. Finding reason ineffectual, he pretended compliance, and presented himself to the king with the edict, at the same time drawing out from under his cloak two white hats. On the king inquiring the meaning of the joke – “Oh!” replied Pombal, “I come prepared to obey your majesty’s edict, with one hat for you and another for myself,” thus hinting the well-known fact, that the royal family itself was not entirely free from the imaginary stain; the family of the Minister also, it was said, having sprung from the stock of Abraham, as are a vast many others. The king laughed, and gave up the point.
On the death of Joseph, and the banishment of his Minister, when bigotry and priestcraft regained their supremacy, the New Christians were again subject to persecutions, and it is only under the present free constitution that all difference has been finally, and, we trust, for ever, abolished.
But we have wandered from our subject, and have, by nearly a century, forestalled events. Our readers will exclaim, What has this long account of the Jews, and King Joseph and his Minister, with the white hats, got to do with the cobbler and his stall? Spera hum poco– (which is to say, in Portuguese, “Stop a little,” a very favourite expression before all their actions, whereby they often lose the right time) – we shall presently see; for if it has nothing to do with the cobbler, it has with the family under whose walls he plied his trade, for they were New Christians; many indeed affirmed that they still adhered to the faith of their forefathers, and there were various stories current respecting the performance of their ancient rites. It was said, that when strangers were admitted to the house, there was one room, of considerable dimensions, always kept closed, which was supposed to be dedicated to the purposes of a synagogue. The vulgar believed that, at the Feast of the Passover, they immolated a Christian child yet unweaned; the origin of which idea was, of course, the sacrifice of the Paschal lamb; and there were various other stories, equally absurd and revolting, having less foundation in truth. However, Senhor Matteos de Menezes and his family had escaped the power of the Inquisition: it might have been by timely donations of no inconsiderable amount to holy Mother Church, so that even the Grand Inquisitor himself could not doubt the completeness of their conversion, and the purity of their faith.
Having given a full description of the locality of the cobbler’s stall, we may now go on spinning the thread of our history; and if some of our readers complain that we have turned our mystic spindle too slowly, we must beg their pardon, and assure them that we are about to progress at a rapid rate, with scenes of the most thrilling interest, such as will cause their eyes to ache ere they can lay down the book.
The cobbler was one day seated in his stall, hard at work, hammering a new heel on to a shoe, at the same time thinking of the number of fools there were in the world, and yet how few were aware that they belonged to that class of creation; for, as we observed, our cobbler was a philosopher in his way, and had he been born in the higher ranks of society, he would have been a noted wit and satirist, laughing at the follies and scourging the vices of his equals. But he found the follies of the poor too slight, or too sad, to laugh at, and their vices more the fault of institutions than their own, and beyond correction. Next, he thought of the state of the nation. He saw a priesthood wallowing in sloth, corrupted, bigoted, and abandoned to every vice; a nobility haughty, ignorant, vicious, and tyrannical; a king weak, superstitious, and profligate; a people sunk in apathy, and the grossest superstition, without courage or intelligence to assert their rights. And he pitied them; but he knew there was one man in the realm able and willing to overthrow the power of the first, to crush the arrogant pride of the second, to rule the king, to enlighten the people, and to give justice to all; and he had long determined to aid his designs; for the cobbler had more power than the world supposed, and he thanked Heaven he did not belong to any of these classes. These thoughts had just passed through his mind, when he heard a tramping of steeds, and looking up, he beheld a cavalcade approaching, at the head of which rode the Duke of Aveiro, accompanied by his handsome young nephew on one side, while on the other was his equerry, Captain Policarpio, in earnest conversation with him, heedless of the people who thronged the streets, the horses bespattering them with mud and dirt, the attendants, also, taking a pleasure in causing confusion and annoyance to all whom they passed. A youth, with a basket of oranges on his head, was offering them for sale, when one of the domestics adroitly managed to make his horse sidle against him. The vendor of fruit, with a cry of terror, endeavoured to escape, when his foot slipped, and letting go his basket, the contents rolled out on the ground, over which the others trampled, with loud laughter at the disaster, none deigning to make the slightest amends to the youth. Some of the passers by stopped to assist him, for he was sobbing piteously at his loss, but dared not complain.
