look, "but--you'll get a wife, I suppose? You know, that's an absolute
necessity in these days; to say nothing about performing an act of
kindness to the scores who are waiting but to be asked."
"Well, I am not so certain as to the truth of that last remark;
nevertheless, I _have_ some intentions of that nature. By the way,
George, can't you introduce me to some of the Dallydale ladies, that
I may find a maiden to my liking? You know, I'm a perfect stranger in
these parts."
"Good!" said George, springing from his chair, and thrusting his thumbs
in the arm-holes of his waistcoat. "'Pon honor, I should be delighted
to introduce you to some of my lady acquaintance. Ahem! 'Miss Jones,
my friend, Mr. Blessington, of--of'--where shall it be, Harry? Paris,
or London, or New York, or where? By my troth, Harry, you're the only
mortal that I'd give a fig to exchange situations with; but you, with
your fortune, your magnificent figure, your"----
"There! there, George; I declare, I was in hopes you had discarded
those old ways of yours. It's exceedingly disagreeable, if you knew it,
to be descanted upon in this manner to one's face. But come, when for
those introductions?"
"This very night, Harry, if you please. I'll go with you, and call on
some of my host of familiar acquaintances. By the way, there's one
young lady, Miss Somers, a cousin of mine, who saw you at church last
Sabbath, and who wishes to make your acquaintance. And--would you
believe it?--she even told me so slyly. Yet there's no great wonder;
for a man of your magnificent build"----
But Blessington closed his lips by placing his finger upon them, and
together they left the office and disappeared up the street. These two
young men were old schoolmates, and were quite familiar in their manner
with each other. Blessington had been travelling in different lands for
a couple of years previous, and, on his return to the United States,
had fallen in with his friend, George Hart, some years his junior, and
withal a pretty wild, though whole-hearted fellow. Both were wealthy,
both of very prepossessing appearance and manners; but Blessington, if
either, the more so.
On the evening of the same day in which we introduce them to you,
kind reader, they sallied out as they had agreed. We cannot detail
their pleasant evening's ramble; suffice it to say that Blessington
was convinced that Dallydale was possessed of as charming ladies, and
as kind and hospitable souls, as many other places of greater note.
The Miss Somers of whom Hart had spoken, Blessington found to be a
lady possessed of dazzling beauty, and a power of conversation he had
seldom seen excelled. Accomplished, elegant, and lovely, it may appear
strange to you, reader, when we tell you that our hero was not at all
prepossessed by her appearance. He saw, or thought he saw, a species
of contemptuous pride, a sort of glorying in her own attractions, and
a scorning of all "lesser lights," that, to a man of his generous
disposition, was anything but pleasing.
At another place, however, he saw a lady who was introduced to him as
Miss Ella Cole, who appeared possessed of all those good qualities of
the heart for which he sought. And, indeed, what beauty there was in
her expressive features owed its existence to the genuine artlessness,
affection, and sincerity shadowed forth in each particular lineament.
Hart was not slow to observe that Blessington appeared inclined more
strongly to "tarry yet a little" at this place than at any other during
the entire evening.
That night Blessington had a dream, in which a certain pair of
mild blue eyes, light sunny ringlets, and _petite_ figure bore no
insignificant part. There was another, too, whose ruby lips seemed to
curl contemptuously towards the meek one, and whose piercing black eyes
seemed to flash upon her the fires of hatred.
Some days after, Blessington met Miss Somers at the mansion of Colonel
Auberly, and she appeared delighted to see him. Blessington, in the
nobleness of his heart, was equally pleased at meeting her; and thus
was the finishing stroke put to the work that rent from Miss Somers
her proud heart and placed it in Blessington's possession, he all
unconscious of the precious treasure he had obtained, and with his own
safe in the place that God ordained for it.
Oh, ye that speak of the folly of prating of woman's wiles, know ye
that when she determines, with her whole soul, to win a man's heart,
it is twenty to one that, in spite of all human obstacles, she will
accomplish her purpose? This was the spirit now awakened in Miss
Somers's proud bosom. She saw, with her apt intelligence, the state
of Blessington's feelings with regard to her, and she resolved that,
come what would, she would obtain from our hero that which alone could
content her ambitious soul--his unbounded affections. Did she succeed?
You shall see.
From that hour forth, a change was noticed in the entire deportment of
Flora Somers, and many were the conjectures as to what might be the
cause thereof; but all were equally distant from the truth. Her haughty
bearing in society had yielded to one of apparent humility, kindness,
and a desire to gratify those around her. Blessington noticed it, and,
far from supposing the real truth, he concluded that such was her
natural disposition, and that his first impressions were the result of
some unaccountable state of his mind at the time of his introduction to
her.
However this might be, it was observed that his visits at Dr. Somers's
were of frequent occurrence, and soon every gossip of Dallydale
had another match in her eye. Few doubted that Flora Somers would
eventually be Mrs. Blessington. And if our hero had been interrogated
upon the subject, his replies--if he gave any--would not have been
greatly at variance with this belief.
Might a peep have been taken behind the parlor curtains of Dr.
Somers's mansion, on the occasion of some of these calls, one might
have seen how
"Soft eyes looked love to eyes that spake again."
Thus matters stood. You who have passed the ordeal of love, and
are now roaming in the fair fields of Hymen, can imagine what were
Blessington's intentions and Flora Somers's expectations; while
you who, like myself, have only read of such things, must content
yourselves with the testimony of the initiated. Thus matters stood.
One evening, Blessington had sallied out for the evening rather earlier
than was his wont, and was on his way to Dr. Somers's, intending to at
once make known his intentions to "the most adorable of her sex," and
be consigned to "everlasting misery or the supremacy of bliss," as she
should decide.
Ha reached the door, and had laid his hand on the bell-knob, when he
heard a voice sharply enunciating words which struck a chill to his
heart's core, but whose pronouncer's voice sounded terribly like that
of Miss Somers. He paused and listened.
"Well, mind your own business!" was the sound that greeted his ear from
within, in a voice which there was now no mistaking.
"Flora!" reproachfully murmured the gentle voice of Mrs. Somers. And
then followed the doctor with--
"My daughter, are you never to desist from your unfeeling disregard of
a mother's love? Are you never to repay, even by respect and kindness,
that anxiety and devotion with which she watched over your earlier
years? It wounds me deeply that a daughter of mine should persist in
thus treating one who loves her as no other being on earth ever can.
Go to your room, Flora, and remain until you will ask your mother's
forgiveness."
The hall-door was then closed with a bang, and Blessington heard the
light foot of his heart's beloved ascending the stairway. He tarried no
longer, but turned away and retraced his steps to his office. Locking
the door behind him, he threw himself into a chair, and, from the
bitter emotions of his soul, exclaimed--
"My God, what have I heard! Can it be that my own dear Flora is
possessed of a heart like this? Though it tear the cords of my soul
in shreds, I never will take to my bosom one who can thus treat her
mother. Spirit of my sainted mother, idol of all my early dreams, never
will I forsake the vow I plighted o'er thy corpse!"
Bowing his head upon his hands, Blessington became lost in the memories
of the past. Hallowed associations arose to his view, and passed in
solemn retrospect over his mind. He thought of his boyhood's days,
of the old stone mansion that stood in the leafy grove, of the happy
hours he had spent in those ancient halls, and he murmured a prayer to
heaven, thanking his Maker for thus revealing to him the yawning abyss
of misery into which he had been about to plunge.
After this came a calmness and capacity for deliberation that ere
long recalled to his mind the recollection of Ella Cole--she that
months since had appeared so attractive to him. As it was yet early,
he sallied out, and a few minutes' walk found him at the door of the
humble brick dwelling at the foot of the main street in the village,
where Mr. Cole had long lived and pursued his honest calling. As he was
about to ring, his hand was again arrested by the sound of a female
voice; not in a loud tone, but softly, lowly, like the murmuring of
distant music. It was Ella Cole reading from the "Lady's Book" a tale
to her mother, who was listening with earnest attention.
"Ella, my dear girl," called a manly voice from an adjoining room,
"will you please to bring me the last number of the 'Living Age?' It
lies on the parlor table."
"Yes, father," said Ella, springing up. "Excuse me a moment, mother."
"Be quick, dear," was the mother's reply.
Light footsteps were heard tripping over the floor, and soon again was
heard the voice of the sweet girl reading to her mother. Blessington
could not resist comparing this scene with that of an hour previous.
Being reluctant to intrude upon so happy a scene, he again retired and
sought his office, but with far different feelings from those of a
short time before.
He called next evening, and was more than ever convinced of the good
qualities of Ella Cole's heart. She remained Ella Cole not long
thereafter. She now rejoices in the name of Blessington, and proves
a source of unceasing happiness to her worthy husband. Many wondered
at this marriage--none more so than the two ladies most intimately
concerned.
You have perused the simple truth, reader, related to the writer by
him we have called George Hart. Blessington is not the only one in the
human family who regards a mother in the light nearest approaching that
of an angel of any other mortal, nor the only one that knows that in
the degree which a girl is a good _daughter_, in the same degree will
she be a good _wife_.
NEW REVELATIONS OF AN OLD COUNTRY.
[Illustration: THE GRAND LAMA.]
WE are growing wiser in our generation. Two propositions we
have fully demonstrated, viz., that some things can be done as well
as others, and that some people know as much as others. The latter
proposition is confirmed by the developments of each succeeding day.
For a considerable period, we were contentedly wrapt up in the belief
which the old Grecians took unto themselves. We were assured that all
the enlightenment which had been vouchsafed to this sublunary sphere
dwelt with us, and that all beyond our narrow circle was shrouded
in the gloom of ignorance and barbarism. We were the chosen people.
Travellers have worked remarkable changes in that flattering faith.
Much has been written concerning Tartary, Thibet, and China. But,
upon reflection, we shall ascertain that our real knowledge of those
countries, which form so large a portion of the globe, is exceedingly
limited. We confidently receive and spread abroad the grossest
errors in regard to the nature of these regions, the character of
the inhabitants, and the peculiarities of their institutions. These
errors may now receive due correction, for which we have to thank two
adventurous French missionaries, of the Catholic Church, MM. Gabet and
Huc. About the year 1844, the Pope established an Apostolical Vicariat
of Mongolia; and, it being deemed expedient to ascertain the nature and
extent of the diocese thus created, MM. Gabet and Huc, two Lazarists
who were then attached to the petty mission of Si-Wang, were deputed
to obtain the necessary intelligence. Through incredible difficulties
they made their way to Lha-Ssa, the capital of Thibet and chief seat
of Lamanism. Soon afterwards, Ke-Shen, the famous Chinese minister,
had them arrested for political reasons, and deported to China, whence
they were allowed to proceed to France. These missionaries enjoyed the
best opportunities for observing the character of the inhabitants and
the nature of the institutions in the countries they visited, and their
statements may be relied upon as truth.
Tartary and Thibet are dependencies of the Chinese empire. The former
is a vast region, divided into Mongolia, Mantchouria, and Elé. Mongolia
comprises the territory lying between 35° and 50° north latitude,
and 82° and 123° east longitude. Its length from east to west is
about 1,700 miles, and its breadth about 1,000 miles. The surface
of the country may be described as an elevated plateau, inclosed to
the north-west by the Altai chain, and on the south by the Thibetian
ranges. In the centre is the great sandy desert of Gobi, or Shamo,
which is for the most part destitute of water and vegetation. Rivers
are numerous north of the desert, and south of it are to be found
several beautiful lakes. The climate is excessively cold, owing to the
great elevation, dry atmosphere, and want of shelter from the winds,
and the soil is almost entirely barren. As might be expected from
the nature of the country, the Mongols are nomadic, wandering within
certain limits with their herds and flocks. They pass the greater part
of their waking hours on horseback, or on their camels, where they
sometimes sleep. They are hardy and active, and have always been famed
for their warlike disposition. Under the great Timour, they subdued the
largest portion of Asia. But their power is now confined to their own
barren territory. Their religion is called Lamanism, and the Lamas are
at once their rulers, priests, and teachers. The tribes of that portion
of Mongolia called Koukou-Noor have princely chiefs, who are tributary
to the Emperor of China.
Mantchouria comprises the most eastern portion of the elevated plateau
of Central Asia, and lies between 42° and 58° north latitude, and 120°
and 140° east longitude. It has the Yablonnoi mountains on the north,
the Chinese seas on the east and south, and the Sialkoi mountains on
the west. The greater part of the country is covered with forests,
in which bears, tigers, wolves, deer, and numerous fur-bearing
animals abound. This region is well watered. Besides several lakes of
considerable size, it has the great River Amour, or Saghalien, which
is about 2,200 miles in length. Mantchouria is inhabited by a number
of roving tribes; but the principal are those called Mantchoos. They
differ but slightly from the other inhabitants of Tartary, and may be
spoken of in connection with them.
Elé is an extensive region east of the Celestial Mountains, stretching
from 36° to 49° north latitude, and from 71° to 96° east longitude.
Soorgaria occupies about one-third of the province. This territory is
the penal colony of the Chinese empire. Large bodies of convicts are
sent here to work, and guarded by Chinese troops. The country is wild,
and but a small portion of it is under cultivation.
Thibet is the most southern of the three great table-lands of Central
Asia. It is surrounded by lofty mountains, most of which are extremely
difficult of ascent. It has Gobi and Khoten on the north, Kokonor on
the north-east, Szechuen and Yunan, provinces of China proper, on the
east, and provinces of India upon the south and west. The average
length of this great plateau is about fourteen hundred miles, and the
average breadth about three hundred miles. The highest plains are at
least ten thousand feet above the sea. Thibet is divided by mountain
ranges into three distinct parts. The western one consists of the
valley of the Indus. The central one comprises an extensive desert
land. The eastern consists of a number of ridges and peaks. The number
of peaks above the line of perpetual snow is greater than in any other
part of the world. The Indus, Yang-tse-kiang, and the Brahmaputra,
three of the largest rivers in the world, have their primary sources
in Thibet. The lakes are large, and some of the isolated ones are
perfectly salt. The climate is pure and excessively dry. The soil is
better adapted for grazing than for cultivation; but the plain in
which Lha-Ssa, the capital, is situated, is remarkably fertile. The
Thibetians belong to the Mongolian race, and their general character
resembles that of the Tartars of Central and Northern Asia.
We have said that the grossest errors are entertained in regard to the
customs and institutions of the Tartars and Thibetians. These we are
now enabled to correct by the revelations of MM. Gabet and Huc, and we
begin with their religion, for by that their customs and institutions
are shaped, in a great degree.
It is generally believed that Lamanism, or reformed Buddhism, which
is the religion of about one hundred and seventy millions of people
inhabiting Tartary, Thibet, and China proper, is a species of degrading
idolatry, on a level with the dark heathenism of the Hindoo--brutal,
sensual, and deserving of the contempt of enlightened Christian minds.
An account of the origin and nature of this religion will show how far
we have been from the truth.
According to the Lamanesque chronicles, a shepherd named Lombo-Moke,
of the country called Amdo, in Tartary, married a woman named
Ching-tsa-Tsio, who shared with him the cares of a pastoral life. In
the year of the Fire Hen (1357) Ching-tsa-Tsio had a child, whose
birth was attended with many miraculous features, according to the
traditions of the people among whom his mission was to be performed.
The child was a marvellous being. At his birth he had a white beard,
and his countenance expressed an extraordinary majesty. As soon as he
saw the light, he was capable of expressing himself with clearness and
precision in the language of Amdo. At the age of three, Tsong-Kaba
resolved to embrace a religious life. Ching-tsa-Tsio herself shaved
his head, and threw his fine hair outside of the tent. From this
hair sprung a tree, the wood of which dispensed an exquisite perfume
around, and each leaf of which bore upon its surface a character in
the sacred language of Thibet. Tsong-Kaba withdrew into most absolute
retirement, and passed his days in fasting and prayer upon the summits
of the highest mountains. He respected the life of even the humblest
insect, and rigorously interdicted himself the consumption of any flesh
whatever. While he was thus engaged in purifying his heart, a Lama,
from one of the most remote regions of the west, visited Amdo, and
amazed the people by his learning and the sanctity of his life. His
appearance was remarked as singular. He had a great nose, and his eye
gleamed with something like seraphic fire. Tsong-Kaba sought him for an
instructor, and he, struck with the wonderful qualities of the young
man, took him for a disciple. After having initiated his pupil in all
the doctrines recognized by the most renowned saints of the west, the
stranger fell asleep one day on the summit of a mountain, and never
opened his eyes on earth again.
Deprived of his tutor, Tsong-Kaba determined to proceed westward, and
drink the precepts of sacred science where that tutor had quaffed
them. He reached the sacred town of Central Thibet; and there a
_Lla_, or spirit, all radiant with light, checked his progress, and
thus addressed him: "Oh, Tsong-Kaba, all these vast regions belong to
the great empire which has been granted to thee. It is here thou art
ordained to promulgate the rites of religion and its prayers. It is
here will be accomplished the last evolution of thy immortal life."
Tsong-Kaba then entered Lha-Ssa, the Land of Spirits, and began his
career as a teacher and reformer.
The ancient worship of Buddha was strongly rooted in the minds of the
people. But Tsong-Kaba made partisans rapidly. They were called Yellow
Cap Lamas, to distinguish them from the Red Cap Lamas who supported the
old system. In a short time, the reformers became predominant, and the
homage of the multitude was turned from the living Buddha, or Chakdja,
the head of the old hierarchy, to Tsong-Kaba. At an interview between
the two chiefs, a discussion was held, which resulted in the complete
triumph of the reformer. Thenceforward the reforms proposed met with no
obstacle; they were adopted throughout Thibet and Tartary. In 1419, the
soul of Tsong-Kaba, who had become Buddha, quitted the earth, returned
to the Celestial Realm, and was admitted to the heaven of rapture. His
body is reported to preserve all its freshness to the present day;
and, by a perennial miracle, it lies a little above the earth, without
being supported by anything visible. Besides reforming the liturgy,
Tsong-Kaba issued a new edition of the "Body of Doctrine," and left,
among his other works, an important one entitled the "Lam-Rim-Tsien-Bo,
or the Progressive Path to Perfection."
MM. Gabet and Huc were impressed with the striking similarity between
the Lamanesque worship and Catholicism. The cross, the mitre, the
dalmatica, the cape, which the Grand Lamas wear on their journeys, or
when they are performing some ceremony out of the temple; the service
with double choirs, the psalmody, the exorcisms, the censer, suspended
from five chains; the benedictions given by the Lamas by extending the
right hand over the head of the faithful; the chaplet, ecclesiastical
celibacy, spiritual retirement, the worship of the saints, the fasts,
the processions, the litanies, the holy water, all these are analogous
in the two modes of worship. Monasteries were founded by Tsong-Kaba,
and they now contain a very large number of Lamas. The principal one is
situated about three leagues from Lha-Ssa. It contains eight thousand
Lamas, who devote the greater portion of their lives to study. The
monastery of Hounboum is situated at the Lamanesque Mecca--the foot of
the mountain where Tsong-Kaba was born. Near it is shown the tree of
the Ten Thousand Images, which is said to have sprung from the hair
of Tsong-Kaba. MM. Gabet and Huc both saw this wonderful tree, and
they testify that Thibetian characters are distinctly traceable upon
its leaves. It is covered by a dome of silver, erected by the Emperor
Khang-Hi.
The French missionaries naturally conjectured that the Lama from the
remote west, who taught Tsong-Kaba, was a Christian priest. Upon a
further intercourse with the Thibetians, they learned that the only
two essential points in which the Lamas of Thibet differed from the
Catholic priests of Rome, were concerning the origin of the world and
the transmigration of souls. Two alternatives presented themselves
to the minds of the missionaries: To believe that the Thibetians had
enjoyed the blessing of a divine revelation, or that they had been
visited ages before by Christian missionaries. They concluded the
latter was the most rational and probable. The celebrated Swedenborg
declared that an Ancient Word, a revelation prior to the Mosaic, and
including the lost Book of Jasher, was still preserved in Tartary; and
the members of his church now assert that the discoveries of MM. Gabet
and Huc go very far towards establishing the truth of this declaration.