Isaura had, as we have seen, been hitherto saved by the siege and its consequences from the fulfilment of her engagement to Gustave Rameau; and since he had quitted his father’s house she had not only seen less of him, but a certain chill crept into his converse in the visits he paid to her. The compassionate feeling his illness had excited, confirmed by the unwonted gentleness of his mood, and the short-lived remorse with which he spoke of his past faults and follies, necessarily faded away in proportion as he regained that kind of febrile strength which was his normal state of health, and with it the arrogant self-assertion which was ingrained in his character. But it was now more than ever that she became aware of the antagonism between all that constituted his inner life and her own. It was not that he volunteered in her presence the express utterance of those opinions, social or religious, which he addressed to the public in the truculent journal to which, under a nom de plume, he was the most inflammatory contributor. Whether it was that he shrank from insulting the ears of the pure virgin whom he had wooed as wife with avowals of his disdain of marriage bonds, or perhaps from shocking yet more her womanly humanity and her religious faith by cries for the blood of anti-republican traitors and the downfall of Christian altars; or whether he yet clung, though with relapsing affection, to the hold which her promise had imposed on him, and felt that that hold would be for ever gone, and that she would recoil from his side in terror and dismay, if she once learned that the man who had implored her to be his saving angel from the comparatively mild errors of youth, had so belied his assurance, so mocked her credulity, as deliberately to enter into active warfare against all that he knew her sentiments regarded as noble and her conscience received as divine: despite the suppression of avowed doctrine on his part, the total want of sympathy between these antagonistic natures made itself felt by both—more promptly felt by Isaura. If Gustave did not frankly announce to her in that terrible time (when all that a little later broke out on the side of the Communists was more or less forcing ominous way to the lips of those who talked with confidence to each other, whether to approve or to condemn) the associates with whom he was leagued, the path to which he had committed his career—still for her instincts for genuine Art—which for its development needs the serenity of peace, which for its ideal needs dreams that soar into the Infinite—Gustave had only the scornful sneer of the man who identifies with his ambition the violent upset of all that civilisation has established in this world, and the blank negation of all that patient hope and heroic aspiration which humanity carries on into the next.

On his side, Gustave Rameau, who was not without certain fine and delicate attributes in a complicated nature over which the personal vanity and the mobile temperament of the Parisian reigned supreme, chafed at the restraints imposed on him. No matter what a man’s doctrines may be—however abominable you and I may deem them—man desires to find, in the dearest fellowship he can establish, that sympathy in the woman his choice singles out from her sex-deference to his opinions, sympathy with his objects, as man. So, too, Gustave’s sense of honour and according to his own Parisian code that sense was keen—became exquisitely stung by the thought that he was compelled to play the part of a mean dissimulator to the girl for whose opinions he had the profoundest contempt. How could these two, betrothed to each other, not feel, though without coming to open dissension, that between them had flowed the inlet of water by which they had been riven asunder? What man, if he can imagine himself a Gustave Rameau, can blame the revolutionist absorbed in ambitious projects for turning the pyramid of society topsy-turvy, if he shrank more and more from the companionship of a betrothed with whom he could not venture to exchange three words without caution and reserve? And what woman can blame an Isaura if she felt a sensation of relief at the very neglect of the affianced whom she had compassionated and could never love?

Possibly the reader may best judge of the state of Isaura’s mind at this time by a few brief extracts from an imperfect fragmentary journal, in which, amid saddened and lonely hours, she held converse with herself.

“One day at Enghien I listened silently to a conversation between M. Savarin and the Englishman, who sought to explain the conception of duty in which the German poet has given such noble utterance to the thoughts of the German philosopher—viz., that moral aspiration has the same goal as the artistic,—the attainment to the calm delight wherein the pain of effort disappears in the content of achievement. Thus in life, as in art, it is through discipline that we arrive at freedom, and duty only completes itself when all motives, all actions, are attuned into one harmonious whole, and it is not striven for as duty, but enjoyed as happiness. M. Savarin treated this theory with the mockery with which the French wit is ever apt to treat what it terms German mysticism. According to him, duty must always be a hard and difficult struggle; and he said laughingly, ‘Whenever a man says, “I have done my duty,” it is with a long face and a mournful sigh.’

“Ah, how devoutly I listened to the Englishman! how harshly the Frenchman’s irony jarred upon my ears! And yet now, in the duty that life imposes on me, to fulfil which I strain every power vouchsafed to my nature, and seek to crush down every impulse that rebels, where is the promised calm, where any approach to the content of achievement? Contemplating the way before me, the Beautiful even of Art has vanished. I see but cloud and desert. Can this which I assume to be duty really be so? Ah, is it not sin even to ask my heart that question?

“Madame Rameau is very angry with her son for his neglect both of his parents and of me. I have had to take his part against her. I would not have him lose their love. Poor Gustave! But when Madame Rameau suddenly said to-day: ‘I erred in seeking the union between thee and Gustave. Retract thy promise; in doing so thou wilt be justified,’—oh, the strange joy that flashed upon me as she spoke. Am I justified? Am I? Oh, if that Englishman had never crossed my path! Oh, if I had never loved! or if in the last time we met he had not asked for my love, and confessed his own! Then, I think, I could honestly reconcile my conscience with my longings, and say to Gustave, ‘We do not suit each other; be we both released!’ But now-is it that Gustave is really changed from what he was, when in despondence at my own lot, and in pitying belief that I might brighten and exalt his, I plighted my troth to him? or is it not rather that the choice I thus voluntarily made became so intolerable a thought the moment I knew I was beloved and sought by another; and from that moment I lost the strength I had before,—strength to silence the voice at my own heart? What! is it the image of that other one which is persuading me to be false?—to exaggerate the failings, to be blind to the merits of him who has a right to say, ‘I am what I was when thou didst pledge thyself to take me for better or for worse’?

“Gustave has been here after an absence of several days. He was not alone. The good Abbe Vertpre and Madame de Vandemar, with her son, M. Raoul, were present. They had come on matters connected with our ambulance. They do not know of my engagement to Gustave; and seeing him in the uniform of a National Guard, the Abbe courteously addressed to him some questions as to the possibility of checking the terrible increase of the vice of intoxication, so alien till of late to the habits of the Parisians, and becoming fatal to discipline and bodily endurance,—could the number of the cantines on the ramparts be more limited? Gustave answered with rudeness and bitter sarcasm, ‘Before priests could be critics in military matters they must undertake military service themselves.’

“The Abbe replied with unalterable good-humour, ‘But, in order to criticise the effects of drunkenness, must one get drunk one’s self?’ Gustave was put out, and retired into a corner of the room, keeping sullen silence till my other visitors left.

“Then before I could myself express the pain his words and manner had given me, he said abruptly, ‘I wonder how you can tolerate the tartuferie which may amuse on the comic stage, but in the tragedy of these times is revolting.’ This speech roused my anger, and the conversation that ensued was the gravest that had ever passed between us.

“If Gustave were of stronger nature and more concentrated will, I believe that the only feelings I should have for him would be antipathy and dread. But it is his very weaknesses and inconsistencies that secure to him a certain tenderness of interest. I think he could never be judged without great indulgence by women; there is in him so much of the child,—wayward, irritating one moment, and the next penitent, affectionate. One feels as if persistence in evil were impossible to one so delicate both in mind and form. That peculiar order of genius to which he belongs seems as if it ought to be so estranged from all directions, violent or coarse. When in poetry he seeks to utter some audacious and defying sentiment, the substance melts away in daintiness of expression, in soft, lute-like strains of slender music. And when he has stung, angered, revolted my heart the most, suddenly he subsides into such pathetic gentleness, such tearful remorse, that I feel as if resentment to one so helpless, desertion of one who must fall without the support of a friendly hand, were a selfish cruelty. It seems to me as if I were dragged towards a precipice by a sickly child clinging to my robe.

“But in this last conversation with him, his language in regard to subjects I hold most sacred drew forth from me words which startled him, and which may avail to save him from that worst insanity of human minds,—the mimicry of the Titans who would have dethroned a God to restore a Chaos. I told him frankly that I had only promised to share his fate on my faith in his assurance of my power to guide it heavenward; and that if the opinions he announced were seriously entertained, and put forth in defiance of heaven itself, we were separated for ever. I told him how earnestly, in the calamities of the time, my own soul had sought to take refuge in thoughts and hopes beyond the earth; and how deeply many a sentiment that in former days passed by me with a smile in the light talk of the salons, now shocked me as an outrage on the reverence which the mortal child owes to the Divine Father. I owned to him how much of comfort, of sustainment, of thought and aspiration, elevated beyond the sphere of Art in which I had hitherto sought the purest air, the loftiest goal, I owed to intercourse with minds like those of the Abbe de Vertpre; and how painfully I felt as if I were guilty of ingratitude when he compelled me to listen to insults on those whom I recognised as benefactors.

“I wished to speak sternly; but it is my great misfortune, my prevalent weakness, that I cannot be stern when I ought to be. It is with me in life as in art. I never could on the stage have taken the part of a Norma or a Medea. If I attempt in fiction a character which deserves condemnation, I am untrue to poetic justice. I cannot condemn and execute; I can but compassionate and pardon the creature I myself have created. I was never in the real world stern but to one; and then, alas! it was because I loved where I could no longer love with honour; and I, knowing my weakness, had terror lest I should yield.

“So Gustave did not comprehend from my voice, my manner, how gravely I was in earnest. But, himself softened, affected to tears, he confessed his own faults—ceased to argue in order to praise; and—and—uttering protestations seemingly the most sincere, he left me bound to him still—bound to him still—woe is me!”

It is true that Isaura had come more directly under the influence of religion than she had been in the earlier dates of this narrative. There is a time in the lives of most of us, and especially in the lives of women, when, despondent of all joy in an earthly future, and tortured by conflicts between inclination and duty, we transfer all the passion and fervour of our troubled souls to enthusiastic yearnings for the Divine Love; seeking to rebaptise ourselves in the fountain of its mercy, taking thence the only hopes that can cheer, the only strength that can sustain us. Such a time had come to Isaura. Formerly she had escaped from the griefs of the work-a-day world into the garden-land of Art. Now, Art had grown unwelcome to her, almost hateful. Gone was the spell from the garden-land; its flowers were faded, its paths were stony, its sunshine had vanished in mist and rain. There are two voices of Nature in the soul of the genuine artist,—that is, of him who, because he can create, comprehends the necessity of the great Creator. Those voices are never both silent. When one is hushed, the other becomes distinctly audible. The one speaks to him of Art, the other of Religion.

At that period several societies for the relief and tendance of the wounded had been formed by the women of Paris,—the earliest, if I mistake not, by ladies of the highest rank—amongst whom were the Comtesse de Vandemar and the Contessa di Rimini—though it necessarily included others of stations less elevated. To this society, at the request of Alain de Rochebriant and of Enguerrand, Isaura had eagerly attached herself. It occupied much of her time; and in connection with it she was brought much into sympathetic acquaintance with Raoul de Vandemar—the most zealous and active member of that Society of St. Francois de Sales, to which belonged other young nobles of the Legitimist creed. The passion of Raoul’s life was the relief of human suffering. In him was personified the ideal of Christian charity. I think all, or most of us, have known what it is to pass under the influence of a nature that is so far akin to ours that it desires to become something better and higher than it is—that desire being paramount in ourselves—but seeks to be that something in ways not akin to, but remote from, the ways in which we seek it. When this contact happens, either one nature, by the mere force of will, subjugates and absorbs the other, or both, while preserving their own individuality, apart and independent, enrich themselves by mutual interchange, and the asperities which differences of taste and sentiment in detail might otherwise provoke melt in the sympathy which unites spirits striving with equal earnestness to rise nearer to the unseen and unattainable Source, which they equally recognise as Divine.

Perhaps, had these two persons met a year ago in the ordinary intercourse of the world, neither would have detected the sympathy of which I speak. Raoul was not without the prejudice against artists and writers of romance, that is shared by many who cherish the persuasion that all is vanity which does not concentrate imagination and intellect in the destinies of the soul hereafter; and Isaura might have excited his compassion, certainly not his reverence. While to her, his views on all that seeks to render the actual life attractive and embellished, through the accomplishments of Muse and Grace, would have seemed the narrow-minded asceticism of a bigot. But now, amid the direful calamities of the time, the beauty of both natures became visible to each. To the eyes of Isaura tenderness became predominant in the monastic self-denial of Raoul. To the eyes of Raoul, devotion became predominant in the gentle thoughtfulness of Isaura. Their intercourse was in ambulance and hospital-in care for the wounded, in prayer for the dying. Ah! it is easy to declaim against the frivolities and vices of Parisian society as they appear on the surface; and, in revolutionary times, it is the very worst of Paris that ascends in scum to the top. But descend below the surface, even in that demoralising suspense of order, and nowhere on earth might the angel have beheld the image of humanity more amply vindicating its claim to the heritage of heaven.