In this young girl three things were united, a single one of which would have sufficed for the glory of a woman: the purity of the pearl in the depths of ocean; the sublime exaltation of the Spanish Saint Teresa; and a passion of love which was ignorant of itself. The presence of such a woman has the virtue of a talisman. Montefiore no longer felt worn and jaded. That young girl brought back his youthful freshness.
But, though the apparition was delightful, it did not last. The girl was taken back to the secret chamber, where the servant-woman carried to her openly both light and food.
“You do right to hide her,” said Montefiore in Italian. “I will keep your secret. The devil! we have generals in our army who are capable of abducting her.”
Montefiore’s infatuation went so far as to suggest to him the idea of marrying her. He accordingly asked her history, and Perez very willingly told him the circumstances under which she had become his ward. The prudent Spaniard was led to make this confidence because he had heard of Montefiore in Italy, and knowing his reputation was desirous to let him see how strong were the barriers which protected the young girl from the possibility of seduction. Though the good-man was gifted with a certain patriarchal eloquence, in keeping with his simple life and customs, his tale will be improved by abridgment.
At the period when the French Revolution changed the manners and morals of every country which served as the scene of its wars, a street prostitute came to Tarragona, driven from Venice at the time of its fall. The life of this woman had been a tissue of romantic adventures and strange vicissitudes. To her, oftener than to any other woman of her class, it had happened, thanks to the caprice of great lords struck with her extraordinary beauty, to be literally gorged with gold and jewels and all the delights of excessive wealth, – flowers, carriages, pages, maids, palaces, pictures, journeys (like those of Catherine II.); in short, the life of a queen, despotic in her caprices and obeyed, often beyond her own imaginings. Then, without herself, or any one, chemist, physician, or man of science, being able to discover how her gold evaporated, she would find herself back in the streets, poor, denuded of everything, preserving nothing but her all-powerful beauty, yet living on without thought or care of the past, the present, or the future. Cast, in her poverty, into the hands of some poor gambling officer, she attached herself to him as a dog to its master, sharing the discomforts of the military life, which indeed she comforted, as content under the roof of a garret as beneath the silken hangings of opulence. Italian and Spanish both, she fulfilled very scrupulously the duties of religion, and more than once she had said to love: —
“Return to-morrow; to-day I belong to God.”
But this slime permeated with gold and perfumes, this careless indifference to all things, these unbridled passions, these religious beliefs cast into that heart like diamonds into mire, this life begun, and ended, in a hospital, these gambling chances transferred to the soul, to the very existence, – in short, this great alchemy, for which vice lit the fire beneath the crucible in which fortunes were melted up and the gold of ancestors and the honor of great names evaporated, proceeded from a cause, a particular heredity, faithfully transmitted from mother to daughter since the middle ages. The name of this woman was La Marana. In her family, existing solely in the female line, the idea, person, name and power of a father had been completely unknown since the thirteenth century. The name Marana was to her what the designation of Stuart is to the celebrated royal race of Scotland, a name of distinction substituted for the patronymic name by the constant heredity of the same office devolving on the family.
Formerly, in France, Spain, and Italy, when those three countries had, in the fourteenth and fifteenth centuries, mutual interests which united and disunited them by perpetual warfare, the name Marana served to express in its general sense, a prostitute. In those days women of that sort had a certain rank in the world of which nothing in our day can give an idea. Ninon de l’Enclos and Marian Delorme have alone played, in France, the role of the Imperias, Catalinas, and Maranas who, in preceding centuries, gathered around them the cassock, gown, and sword. An Imperia built I forget which church in Rome in a frenzy of repentance, as Rhodope built, in earlier times, a pyramid in Egypt. The name Marana, inflicted at first as a disgrace upon the singular family with which we are now concerned, had ended by becoming its veritable name and by ennobling its vice by incontestable antiquity.
One day, a day of opulence or of penury I know not which, for this event was a secret between herself and God, but assuredly it was in a moment of repentance and melancholy, this Marana of the nineteenth century stood with her feet in the slime and her head raised to heaven. She cursed the blood in her veins, she cursed herself, she trembled lest she should have a daughter, and she swore, as such women swear, on the honor and with the will of the galleys – the firmest will, the most scrupulous honor that there is on earth – she swore, before an altar, and believing in that altar, to make her daughter a virtuous creature, a saint, and thus to gain, after that long line of lost women, criminals in love, an angel in heaven for them all.
The vow once made, the blood of the Maranas spoke; the courtesan returned to her reckless life, a thought the more within her heart. At last she loved, with the violent love of such women, as Henrietta Wilson loved Lord Ponsonby, as Mademoiselle Dupuis loved Bolingbroke, as the Marchesa Pescara loved her husband – but no, she did not love, she adored one of those fair men, half women, to whom she gave the virtues which she had not, striving to keep for herself all that there was of vice between them. It was from that weak man, that senseless marriage unblessed by God or man which happiness is thought to justify, but which no happiness absolves, and for which men blush at last, that she had a daughter, a daughter to save, a daughter for whom to desire a noble life and the chastity she had not. Henceforth, happy or not happy, opulent or beggared, she had in her heart a pure, untainted sentiment, the highest of all human feelings because the most disinterested. Love has its egotism, but motherhood has none. La Marana was a mother like none other; for, in her total, her eternal shipwreck, motherhood might still redeem her. To accomplish sacredly through life the task of sending a pure soul to heaven, was not that a better thing than a tardy repentance? was it not, in truth, the only spotless prayer which she could lift to God?
So, when this daughter, when her Marie-Juana-Pepita (she would fain have given her all the saints in the calendar as guardians), when this dear little creature was granted to her, she became possessed of so high an idea of the dignity of motherhood that she entreated vice to grant her a respite. She made herself virtuous and lived in solitude. No more fetes, no more orgies, no more love. All joys, all fortunes were centred now in the cradle of her child. The tones of that infant voice made an oasis for her soul in the burning sands of her existence. That sentiment could not be measured or estimated by any other. Did it not, in fact, comprise all human sentiments, all heavenly hopes? La Marana was so resolved not to soil her daughter with any stain other than that of birth, that she sought to invest her with social virtues; she even obliged the young father to settle a handsome patrimony upon the child and to give her his name. Thus the girl was not know as Juana Marana, but as Juana di Mancini.
Then, after seven years of joy, and kisses, and intoxicating happiness, the time came when the poor Marana deprived herself of her idol. That Juana might never bow her head under their hereditary shame, the mother had the courage to renounce her child for her child’s sake, and to seek, not without horrible suffering, for another mother, another home, other principles to follow, other and saintlier examples to imitate. The abdication of a mother is either a revolting act or a sublime one; in this case, was it not sublime?
At Tarragona a lucky accident threw the Lagounias in her way, under circumstances which enabled her to recognize the integrity of the Spaniard and the noble virtue of his wife. She came to them at a time when her proposal seemed that of a liberating angel. The fortune and honor of the merchant, momentarily compromised, required a prompt and secret succor. La Marana made over to the husband the whole sum she had obtained of the father for Juana’s “dot,” requiring neither acknowledgment nor interest. According to her own code of honor, a contract, a trust, was a thing of the heart, and God its supreme judge. After stating the miseries of her position to Dona Lagounia, she confided her daughter and her daughter’s fortune to the fine old Spanish honor, pure and spotless, which filled the precincts of that ancient house.