The "Lay of Chrysostom" met with the approbation of the listeners, though
the reader said it did not seem to him to agree with what he had heard of
Marcela's reserve and propriety, for Chrysostom complained in it of
jealousy, suspicion, and absence, all to the prejudice of the good name
and fame of Marcela; to which Ambrosio replied as one who knew well his
friend's most secret thoughts, "Senor, to remove that doubt I should tell
you that when the unhappy man wrote this lay he was away from Marcela,
from whom he had voluntarily separated himself, to try if absence would
act with him as it is wont; and as everything distresses and every fear
haunts the banished lover, so imaginary jealousies and suspicions,
dreaded as if they were true, tormented Chrysostom; and thus the truth of
what report declares of the virtue of Marcela remains unshaken, and with
her envy itself should not and cannot find any fault save that of being
cruel, somewhat haughty, and very scornful."
"That is true," said Vivaldo; and as he was about to read another paper
of those he had preserved from the fire, he was stopped by a marvellous
vision (for such it seemed) that unexpectedly presented itself to their
eyes; for on the summit of the rock where they were digging the grave
there appeared the shepherdess Marcela, so beautiful that her beauty
exceeded its reputation. Those who had never till then beheld her gazed
upon her in wonder and silence, and those who were accustomed to see her
were not less amazed than those who had never seen her before. But the
instant Ambrosio saw her he addressed her, with manifest indignation:
"Art thou come, by chance, cruel basilisk of these mountains, to see if
in thy presence blood will flow from the wounds of this wretched being
thy cruelty has robbed of life; or is it to exult over the cruel work of
thy humours that thou art come; or like another pitiless Nero to look
down from that height upon the ruin of his Rome in embers; or in thy
arrogance to trample on this ill-fated corpse, as the ungrateful daughter
trampled on her father Tarquin's? Tell us quickly for what thou art come,
or what it is thou wouldst have, for, as I know the thoughts of
Chrysostom never failed to obey thee in life, I will make all these who
call themselves his friends obey thee, though he be dead."
"I come not, Ambrosia for any of the purposes thou hast named," replied
Marcela, "but to defend myself and to prove how unreasonable are all
those who blame me for their sorrow and for Chrysostom's death; and
therefore I ask all of you that are here to give me your attention, for
will not take much time or many words to bring the truth home to persons
of sense. Heaven has made me, so you say, beautiful, and so much so that
in spite of yourselves my beauty leads you to love me; and for the love
you show me you say, and even urge, that I am bound to love you. By that
natural understanding which God has given me I know that everything
beautiful attracts love, but I cannot see how, by reason of being loved,
that which is loved for its beauty is bound to love that which loves it;
besides, it may happen that the lover of that which is beautiful may be
ugly, and ugliness being detestable, it is very absurd to say, "I love
thee because thou art beautiful, thou must love me though I be ugly." But
supposing the beauty equal on both sides, it does not follow that the
inclinations must be therefore alike, for it is not every beauty that
excites love, some but pleasing the eye without winning the affection;
and if every sort of beauty excited love and won the heart, the will
would wander vaguely to and fro unable to make choice of any; for as
there is an infinity of beautiful objects there must be an infinity of
inclinations, and true love, I have heard it said, is indivisible, and
must be voluntary and not compelled. If this be so, as I believe it to
be, why do you desire me to bend my will by force, for no other reason
but that you say you love me? Nay--tell me--had Heaven made me ugly, as it
has made me beautiful, could I with justice complain of you for not
loving me? Moreover, you must remember that the beauty I possess was no
choice of mine, for, be it what it may, Heaven of its bounty gave it me
without my asking or choosing it; and as the viper, though it kills with
it, does not deserve to be blamed for the poison it carries, as it is a
gift of nature, neither do I deserve reproach for being beautiful; for
beauty in a modest woman is like fire at a distance or a sharp sword; the
one does not burn, the other does not cut, those who do not come too
near. Honour and virtue are the ornaments of the mind, without which the
body, though it be so, has no right to pass for beautiful; but if modesty
is one of the virtues that specially lend a grace and charm to mind and
body, why should she who is loved for her beauty part with it to gratify
one who for his pleasure alone strives with all his might and energy to
rob her of it? I was born free, and that I might live in freedom I chose
the solitude of the fields; in the trees of the mountains I find society,
the clear waters of the brooks are my mirrors, and to the trees and
waters I make known my thoughts and charms. I am a fire afar off, a sword
laid aside. Those whom I have inspired with love by letting them see me,
I have by words undeceived, and if their longings live on hope--and I
have given none to Chrysostom or to any other--it cannot justly be said
that the death of any is my doing, for it was rather his own obstinacy
than my cruelty that killed him; and if it be made a charge against me
that his wishes were honourable, and that therefore I was bound to yield
to them, I answer that when on this very spot where now his grave is made
he declared to me his purity of purpose, I told him that mine was to live
in perpetual solitude, and that the earth alone should enjoy the fruits
of my retirement and the spoils of my beauty; and if, after this open
avowal, he chose to persist against hope and steer against the wind, what
wonder is it that he should sink in the depths of his infatuation? If I
had encouraged him, I should be false; if I had gratified him, I should
have acted against my own better resolution and purpose. He was
persistent in spite of warning, he despaired without being hated. Bethink
you now if it be reasonable that his suffering should be laid to my
charge. Let him who has been deceived complain, let him give way to
despair whose encouraged hopes have proved vain, let him flatter himself
whom I shall entice, let him boast whom I shall receive; but let not him
call me cruel or homicide to whom I make no promise, upon whom I practise
no deception, whom I neither entice nor receive. It has not been so far
the will of Heaven that I should love by fate, and to expect me to love
by choice is idle. Let this general declaration serve for each of my
suitors on his own account, and let it be understood from this time forth
that if anyone dies for me it is not of jealousy or misery he dies, for
she who loves no one can give no cause for jealousy to any, and candour
is not to be confounded with scorn. Let him who calls me wild beast and
basilisk, leave me alone as something noxious and evil; let him who calls
me ungrateful, withhold his service; who calls me wayward, seek not my
acquaintance; who calls me cruel, pursue me not; for this wild beast,
this basilisk, this ungrateful, cruel, wayward being has no kind of
desire to seek, serve, know, or follow them. If Chrysostom's impatience
and violent passion killed him, why should my modest behaviour and
circumspection be blamed? If I preserve my purity in the society of the
trees, why should he who would have me preserve it among men, seek to rob
me of it? I have, as you know, wealth of my own, and I covet not that of
others; my taste is for freedom, and I have no relish for constraint; I
neither love nor hate anyone; I do not deceive this one or court that, or
trifle with one or play with another. The modest converse of the shepherd
girls of these hamlets and the care of my goats are my recreations; my
desires are bounded by these mountains, and if they ever wander hence it
is to contemplate the beauty of the heavens, steps by which the soul
travels to its primeval abode."