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hallowed to the ear of all London, as lying stretched, by a large majority, upon one bloody aceldama in which the young trooper served whose mother was now talking in a spirit of such joyous enthusiasm. Did I tell her the truth? Had I the heart to break up her dreams? No. To-morrow, said I to myself to-morrow, or the next day, will publish the worst. For one night more wherefore should she not sleep in peace? After to-morrow the chances are too many that peace will forsake her pillow. This brief respite, then, let her owe to my gift and my forbearance. But, if I told her not of the bloody price that had been paid, not therefore was I silent on the contributions from her son's regiment to that day's service and glory. I showed her not the funeral banners under which the noble regiment was sleeping. I lifted not the overshadowing laurels from the bloody trench in which horse and rider lay mangled together. But I told her how these dear children of England, officers and privates, had leaped their horses over all obstacles as gaily as hunters to the morning's chase. I told her how they rode their horses into the mists of death, - saying to myself, but not saying to her, "and laid down their young lives for thee, O mother England! as willingly poured out their noble blood as cheerfully as ever, after a long day's sport, when infants, they had rested their wearied heads upon their mother's knees, or had sunk to sleep in her arms.' Strange it is, yet true, that she seemed to have no fears for her son's safety, even after this knowledge that the 23d Dragoons had been memorably engaged; but so much was she enraptured by the knowledge that his regiment, and therefore that he,

had rendered conspicuous service in the dreadful conflict a service which had actually made them, within the last twelve hours, the foremost topic of conversation in London—so absolutely was fear swallowed up in joy that, in the mere simplicity of her fervent nature, the poor woman threw her arms round my neck, as she thought of her son, and gave to me the kiss which secretly was meant for him.

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SECTION II—THE VISION OF SUDDEN DEATH

WHAT is to be taken as the predominant opinion of man, reflective and philosophic, upon SUDDEN DEATH? It is remarkable that, in different conditions of society, sudden death has been variously regarded as the consummation of an earthly career most fervently to be desired, or, again, as that consummation which is with most horror to be deprecated. Cæsar the Dictator, at his last dinner-party (cana), on the very evening before his assassination, when the minutes of his earthly career were numbered, being asked what death, in his judgment, might be pronounced the most eligible, replied "That which should be most sudden." On the other hand, the divine Litany of our English Church, when breathing forth supplications, as if in some representative character, for the whole human race prostrate before God, places such a death in the very van of horrors: "From lightning and tempest; from plague, pestilence, and famine; from battle and murder, and from SUDDEN DEATH - Good Lord, deliver us." Sudden death is here made to crown the climax in a grand ascent of calamities; it is

ranked among the last of curses; and yet by the noblest of Romans it was ranked as the first of blessings. In that difference most readers will see little more than the essential difference between Christianity and Paganism. But this, on consideration, I doubt. The Christian Church may be right in its estimate of sudden death; and it is a natural feeling, though after all it may also be an infirm one, to wish for a quiet dismissal from life, as that which seems most reconcilable with meditation, with penitential retrospects, and with the humilities of farewell prayer. There does not, however, occur to me any direct scriptural warrant for this earnest petition of the English Litany, unless under a special construction of the word "sudden." It seems a petition indulged rather and conceded to human infirmity than exacted from human piety. It is not so much a doctrine built upon the eternities of the Christian system as a plausible opinion built upon special varieties of physical temperament. Let that, however, be as it may, two remarks suggest themselves as prudent restraints upon a doctrine which else may wander, and has wandered, into an uncharitable superstition. The first is this: that many people are likely to exaggerate the horror of a sudden death from the disposition to lay a false stress upon words or acts simply because by an accident they have become final words or acts. man dies, for instance, by some sudden death when he happens to be intoxicated, such a death is falsely regarded with peculiar horror; as though the intoxication were suddenly exalted into a blasphemy. But that is unphilosophic. The man was, or he was not, habitually a drunkard. If not, if his intoxi

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cation were a solitary accident, there can be no reason for allowing special emphasis to this act simply because through misfortune it became his final act. Nor, on the other hand, if it were no accident, but one of his habitual transgressions, will it be the more habitual or the more a transgression because some sudden calamity, surprising him, has caused this habitual transgression to be also a final one. Could the man have had any reason even dimly to foresee his own sudden death, there would have been a new feature in his act of intemperance feature of presumption and irreverence, as in one that, having known himself drawing near to the presence of God, should have suited his demeanour to an expectation so awful. But this is no part of the case supposed. And the only new element in the man's act is not any element of special immorality, but simply of special misfortune.

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The other remark has reference to the meaning of the word sudden. Very possibly Cæsar and the Christian Church do not differ in the way supposed,

- that is, do not differ by any difference of doctrine as between Pagan and Christian views of the moral temper appropriate to death; but perhaps they are contemplatirg different cases. Both contemplate a violent death, a Bialavaros death that is βιαιος, or, in other words, death that is brought about, not by internal and spontaneous change, but by active force having its origin from without.1 In this meaning the two authorities agree. Thus far they are in harmony. But the difference is that the Roman by the word "sudden" means unlingering, whereas

1 Biaios, Greek for "forcible" or "violent": hence Biathanatos, violent death.

the Christian Litany by "sudden death" means a death without warning, consequently without any available summons to religious preparation. The poor mutineer who kneels down to gather into his heart the bullets from twelve firelocks of his pitying comrades dies by a most sudden death in Cæsar's sense; one shock, one mighty spasm, one (possibly. not one) groan, and all is over. But, in the sense of the Litany, the mutineer's death is far from sudden his offence originally, his imprisonment, his trial, the interval between his sentence and its execution, having all furnished him with separate warnings of his fate-having all summoned him to meet it with solemn preparation.

Here at once, in this sharp verbal distinction, we comprehend the faithful earnestness with which a holy Christian Church pleads on behalf of her poor departing children that God would vouchsafe to them the last great privilege and distinction possible on a death-bed, viz. the opportunity of untroubled preparation for facing this mighty trial. Sudden death, as a mere variety in the modes of dying where death in some shape is inevitable, proposes a question of choice which, equally in the Roman and the Christian sense, will be variously answered according to each man's variety of temperament. Meantime, one aspect of sudden death there is, one modification, upon which no doubt can arise, that of all martyrdoms it is the most agitating — viz. where it surprises a man under circumstances which offer (or which seem to offer) some hurrying, flying, inappreciably minute chance of evading it. Sudden as the danger which it affronts must be any effort by which such an evasion can be accomplished.

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