Benedicta’s door was ajar, and I stood outside a long time, gazing upon the beautiful picture presented to my eyes. A bright fire on the hearth lit up the room. Opposite the fire sat Benedicta, combing her long golden hair. Unlike what it was the last time I had stood before her cabin and gazed upon it, her face was full of happiness and had a glory that I had never imagined in it. A sensuous smile played about her lips while she sang in a low, sweet voice the air of a love song of the people. Ah me! she was beautiful; she looked like a bride of Heaven. But though her voice was that of an angel, it angered me, and I called out to her: ‘What are you doing, Benedicta, so late in the evening? You sing as if you expected your lover, and arrange your hair as for a dance. It is but three days since I, your brother and only friend, left you, in sorrow and despair. And now you are as happy as a bride.’
She sprang up and manifested great joy at seeing me again, and hastened to kiss my hands. But she had no sooner glanced into my face than she uttered a scream of terror and recoiled from me as if I had been a fiend from Hell!
But I approached her and asked: ‘Why do you adorn yourself so late in the night? — why are you so happy? Have the three days been long enough for you to fall? Are you the mistress of Rochus?’ She stood staring at me in horror. She asked: ‘Where have you been and why do you come? You look so ill! Sit, sir, I pray you, and rest. You are pale and you shake with cold. I will make you a warm drink and you will feel better.’
She was silenced by my stern gaze. ‘I have not come to rest and be nursed by you,’ I said. ‘I am here because the Lord commands. Tell me why you sang.’
She looked up at me with the innocent expression of a babe, and replied: ‘Because I had for the moment forgotten that you were going away, and I was happy.’
‘Happy?’
‘Yes — he has been here.’
‘Who? Rochus?’
She nodded. ‘He was so good,’ she said. ‘He will ask his father to consent to see me, and perhaps take me to his great house and persuade the Reverend Superior to remove the curse from my life. Would not that be fine? But then.’ she added, with a sudden change of voice and manner, lowering her eyes, ‘perhaps you would no longer care for me. It is because I am poor and friendless.’
‘What! he will persuade his father to befriend you? — to take you to his home? — you, the hangman’s daughter? He, this reckless youth, at war with God and God’s ministers, will move the Church! Oh, lie, lie, lie! O Benedicta — lost, betrayed Benedicta! By your smiles and by your tears I know that you believe the monstrous promises of this infamous villain.’
‘Yes,’ she said, inclining her head as if she were making a confession of faith before the altar of the Lord, ‘I believe him.’
‘Kneel, then,’ I cried, ‘and praise the Lord for sending one of His chosen to save your soul from temporal and eternal perdition!’
At these words she trembled as in great fear.
‘What do you wish me to do?’ she exclaimed.
‘To pray that your sins may be forgiven.’
A sudden rapturous impulse seized my soul. ‘I am a priest,’ I cried, ‘anointed and ordained by God Himself, and in the name of the Father, and of the Son, and of the Holy Spirit, I forgive you your only sin, which is your love. I give you absolution without repentance. I free your soul from the taint of sin because you will atone for it with your blood and life.’
With these words, I seized her and forced her down upon her knees. But she wanted to live; she cried and wailed. She clung to my knees and entreated and implored in the name of God and the Blessed Virgin. Then she sprang to her feet and attempted to run away. I seized her again, but she broke away from my grasp and ran to the open door, crying: ‘Rochus! Rochus! help, oh help!’
Springing after her, I grasped her by the shoulder, turned her half-round and plunged the knife into her breast.
I held her in my arms, pressed her against my heart and felt her warm blood upon my body. She opened her eyes and fixed upon me a look of reproach, as if I had robbed her of a life of happiness. Then her eyes slowly closed, she gave a long, shuddering sigh, her little head turned upon her shoulder, and so she died.
I wrapped the beautiful body in a white sheet, leaving the face uncovered, and laid it upon the floor. But the blood tinged the linen, so I parted her long golden hair, spreading it over the crimson roses upon her breast. As I had made her a bride of Heaven, I took from the image of the Virgin the wreath of edelweiss and placed it on Benedicta’s brow; and now I remembered the edelweiss which she had once brought me to comfort me in my penance.
Then I stirred the fire, which cast upon the shrouded figure and the beautiful face a rich red light, as if God’s glory had descended there to enfold her. It was caught and tangled in the golden tresses that lay upon her breast, so that they looked a mass of curling flame.
And so I left her.
36
I descended the mountain by precipitous paths, but the Lord guided my steps so that I neither stumbled nor fell into the abyss. At the dawning of the day I arrived at the monastery, rang the bell and waited until the gate was opened. The brother porter evidently thought me a fiend, for he raised a howl that aroused the whole monastery. I went straight to the room of the Superior, stood before him in my bloodstained garments, and, telling him for what deed the Lord had chosen me, informed him that I was now an ordained priest. At this they seized me, put me into the tower, and, holding court upon me, condemned me to death as if I were a murderer. Oh, the fools, the poor demented fools!
One person has come to me to-day in my dungeon, who fell upon her knees before me, kissed my hands and adored me as God’s chosen instrument — Amula, the brown maiden. She alone has discovered that I have done a great and glorious deed.
I have asked Amula to chase away the vultures from my body, for Benedicta is in Heaven.
I shall soon be with her. Praise be to God! Hosanna! Amen.
[To this old manuscript are added the following lines in another hand: ‘On the fifteenth day of October, in the year of our Lord, 1680, in this place, Brother Ambrosius was hanged, and on the following day his body was buried under the gallows, close to that of the girl Benedicta, whom he killed. This Benedicta, though called the hangman’s daughter, was (as is now known through declarations of the youth Rochus) the bastard child of the Saltmaster by the hangman’s wife. It is also veritably attested by the same youth that the maiden cherished a secret and forbidden love for him who slew her in ignorance of her passion. In all else Brother Ambrosius was a faithful servant of the Lord. Pray for him, pray for him!]
THE LAND BEYOND THE BLOW
CONTENTS
Thither
Sons of the Fair Star
An Interview with Gnarmag-Zote
The Tamtonians
Marooned on Ug
The Dog in Ganegwag
A Conflagration in Ghargaroo
An Execution in Batrugia
The Jumjum of Gokeetle-Guk
The Kingdom of Tortirra
Hither
Thither
A crowd of men were assisting at a dog-fight. The scene was one of indescribable confusion. In the center of the tumult the dogs, obscure in a cloud of dust, rolled over and over, howling, yarring, tearing each other with sickening ferocity. About them the hardly less ferocious men shouted, cursed and struck, encouraged the animals with sibilant utterances and threatened with awful forms of death and perdition all who tried to put an end to the combat. Caught in the thick of this pitiless mob I endeavored to make my way to a place of peace, when a burly blackguard, needlessly obstructing me, said derisively:
“I guess you are working pockets.”
“You are a liar!” I retorted hotly.
That is all the provocation that I remember to have given.
Sons of the Fair Star
When consciousness returned the sun was high in the heavens, yet the light was dim, and had that indefinable ghastly quality that is observed during a partial e
clipse. The sun itself appeared singularly small, as if it were at an immensely greater distance than usual. Rising with some difficulty to my feet, I looked about me. I was in an open space among some trees growing on the slope of a mountain range whose summit on the one hand was obscured by a mist of a strange pinkish hue, and on the other rose into peaks glittering with snow. Skirting the base at a distance of two or three miles flowed a wide river, and beyond it a nearly level plain stretched away to the horizon, dotted with villages and farmhouses and apparently in a high state of cultivation. All was unfamiliar in its every aspect. The trees were unlike any that I had ever seen or even imagined, the trunks being mostly square and the foliage consisting of slender filaments resembling hair, in many instances long enough to reach the earth. It was of many colors, and I could not perceive that there was any prevailing one, as green is in the vegetation to which I was accustomed. As far as I could see there were no grass, no weeds, no flowers; the earth was covered with a kind of lichen, uniformly blue. Instead of rocks, great masses of metals protruded here and there, and above me on the mountain were high cliffs of what seemed to be bronze veined with brass. No animals were visible, but a few birds as uncommon in appearance as their surroundings glided through the air or perched upon the rocks. I say glided, for their motion was not true flight, their wings being mere membranes extended parallel to their sides, and having no movement independent of the body. The bird was, so to say, suspended between them and moved forward by quick strokes of a pair of enormously large webbed feet, precisely as a duck propels itself in water. All these things excited in me no surprise, nor even curiosity; they were merely unfamiliar. That which most interested me was what appeared to be a bridge several miles away, up the river, and to this I directed my steps, crossing over from the barren and desolate hills to the populous plain.
For a full history of my life and adventures in Mogon–Zwair, and a detailed description of the country, its people, their manners and customs, I must ask the reader to await the publication of a book, now in the press, entitled A Blackened Eye; in this brief account I can give only a few of such particulars as seem instructive by contrast with our own civilization.
The inhabitants of Mogon–Zwair call themselves Golampis, a word signifying Sons of the Fair Star. Physically they closely resemble ourselves, being in all respects the equals of the highest Caucasian type. Their hair, however, has a broader scheme of color, hair of every hue known to us, and even of some imperceptible to my eyes but brilliant to theirs, being too common to excite remark. A Golampian assemblage with uncovered heads resembles, indeed, a garden of flowers, vivid and deep in color, no two alike. They wear no clothing of any kind, excepting for adornment and protection from the weather, resembling in this the ancient Greeks and the Japanese of yesterday; nor was I ever able to make them comprehend that clothing could be worn for those reasons for which it is chiefly worn among ourselves. They are destitute of those feelings of delicacy and refinement which distinguish us from the lower animals, and which, in the opinion of our acutest and most pious thinkers, are evidences of our close relation to the Power that made us.
Among this people certain ideas which are current among ourselves as mere barren faiths expressed in disregarded platitudes receive a practical application to the affairs of life. For example, they hold, with the best, wisest and most experienced of our own race, and one other hereafter to be described, that wealth does not bring happiness and is a misfortune and an evil. None but the most ignorant and depraved, therefore, take the trouble to acquire or preserve it. A rich Golampi is naturally regarded with contempt and suspicion, is shunned by the good and respectable and subjected to police surveillance. Accustomed to a world where the rich man is profoundly and justly respected for his goodness and wisdom (manifested in part by his own deprecatory protests against the wealth of which, nevertheless, he is apparently unable to rid himself) I was at first greatly pained to observe the contumelious manner of the Golampis toward this class of men, carried in some instances to the length of personal violence; a popular amusement being the pelting them with coins. These the victims would carefully gather from the ground and carry away with them, thus increasing their hoard and making themselves all the more liable to popular indignities.
When the cultivated and intelligent Golampi finds himself growing too wealthy he proceeds to get rid of his surplus riches by some one of many easy expedients. One of these I have just described; another is to give his excess to those of his own class who have not sufficient to buy employment and so escape leisure, which is considered the greatest evil of all. “Idleness,” says one of their famous authors, “is the child of poverty and the parent of discontent”; and another great writer says: “No one is without employment; the indolent man works for his enemies.”
In conformity to these ideas the Golampis — all but the ignorant and vicious rich — look upon labor as the highest good, and the man who is so unfortunate as not to have enough money to purchase employment in some useful industry will rather engage in a useless one than not labor at all. It is not unusual to see hundreds of men carrying water from a river and pouring it into a natural ravine or artificial channel, through which it runs back into the stream. Frequently a man is seen conveying stones — or the masses of metal which there correspond to stones — from one pile to another. When all have been heaped in a single place he will convey them back again, or to a new place, and so proceed until darkness puts an end to the work. This kind of labor, however, does not confer the satisfaction derived from the consciousness of being useful, and is never performed by any person having the means to hire another to employ him in some beneficial industry. The wages usually paid to employers are from three to six balukan a day. This statement may seem incredible, but I solemnly assure the reader that I have known a bad workman or a feeble woman to pay as high as eight; and there have been instances of men whose incomes had outgrown their desires paying even more.
Labor being a luxury which only those in easy circumstances can afford, the poor are the more eager for it, not only because it is denied them, but because it is a sign of respectability. Many of them, therefore, indulge in it on credit and soon find themselves deprived of what little property they had to satisfy their hardfisted employers. A poor woman once complained to me that her husband spent every rylat that he could get in the purchase of the most expensive kinds of employment, while she and the children were compelled to content themselves with such cheap and coarse activity as dragging an old wagon round and round in a small field which a kind-hearted neighbor permitted them to use for the purpose. I afterward saw this improvident husband and unnatural father. He had just squandered all the money he had been able to beg or borrow in buying six tickets, which entitled the holder to that many days’ employment in pitching hay into a barn. A week later I met him again. He was broken in health, his limbs trembled, his walk was an uncertain shuffle. Clearly he was suffering from overwork. As I paused by the wayside to speak to him a wagon loaded with hay was passing. He fixed his eyes upon it with a hungry, wolfish glare, clutched a pitchfork and leaned eagerly forward, watching the vanishing wagon with breathless attention and heedless of my salutation. That night he was arrested, streaming with perspiration, in the unlawful act of unloading that hay and putting it into its owner’s barn. He was tried, convicted and sentenced to six months’ detention in the House of Indolence.
The whole country is infested by a class of criminal vagrants known as strambaltis, or, as we should say, “tramps.” These persons prowl about among the farms and villages begging for work in the name of charity. Sometimes they travel in groups, as many as a dozen together, and then the farmer dares not refuse them; and before he can notify the constabulary they will have performed a great deal of the most useful labor that they can find to do and escaped without paying a rylat. One trustworthy agriculturist assured me that his losses in one year from these depredations amounted to no less a sum than seven hundred balukan! On nearly all the larger a
nd more isolated farms a strong force of guards is maintained during the greater part of the year to prevent these outrages, but they are frequently overpowered, and sometimes prove unfaithful to their trust by themselves working secretly by night.
The Golampi priesthood has always denounced overwork as a deadly sin, and declared useless and apparently harmless work, such as carrying water from the river and letting it flow in again, a distinct violation of the divine law, in which, however, I could never find any reference to the matter; but there has recently risen a sect which holds that all labor being pleasurable, each kind in its degree is immoral and wicked. This sect, which embraces many of the most holy and learned men, is rapidly spreading and becoming a power in the state. It has, of course, no churches, for these cannot be built without labor, and its members commonly dwell in caves and live upon such roots and berries as can be easily gathered, of which the country produces a great abundance though all are exceedingly unpalatable. These Gropoppsu (as the members of this sect call themselves) pass most of their waking hours sitting in the sunshine with folded hands, contemplating their navels; by the practice of which austerity they hope to obtain as reward an eternity of hard labor after death.
The Golampis are an essentially pious and religious race. There are few, indeed, who do not profess at least one religion. They are nearly all, in a certain sense, polytheists: they worship a supreme and beneficent deity by one name or another, but all believe in the existence of a subordinate and malevolent one, whom also, while solemnly execrating him in public rites, they hold at heart in such reverence that needlessly to mention his name or that of his dwelling is considered sin of a rank hardly inferior to blasphemy. I am persuaded that this singular tenderness toward a being whom their theology represents as an abominable monster, the origin of all evil and the foe to souls, is a survival of an ancient propitiatory adoration. Doubtless this wicked deity was once so feared that his conciliation was one of the serious concerns of life. He is probably as greatly feared now as at any former time, but is apparently less hated, and is by some honestly admired.
Complete Works of Ambrose Bierce (Delphi Classics) Page 14