Edith Wharton: Complete Works. Edith Wharton

then stranger and more unfamiliar than the lost Atlantis of fable. Liberty was the word on every lip, and if to some it represented the right to doubt the Diluvial origin of fossils, to others that of reforming the penal code, to a third (as to Alfieri) merely personal independence and relief from civil restrictions; yet these fragmentary conceptions seemed, to Odo’s excited fancy, to blend in the vision of a New Light encircling the whole horizon of thought. He understood at last Alfieri’s allusion to a face for the sight of which men were ready to lay down their lives; and if, as he walked home before dawn, those heavenly lineaments were blent in memory with features of a mortal cast, yet these were pure and grave enough to stand for the image of the goddess.

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IV.

      Professor Orazio Vivaldi, after filling with distinction the chair of Philosophy at the University of Turin, had lately resigned his office that he might have leisure to complete a long-contemplated work on the Origin of Civilization. His house was the meeting-place of a Society calling itself of the Honey-Bees and ostensibly devoted to the study of the classical poets, from whose pages the members were supposed to cull mellifluous nourishment; but under this guise the so-called literati had for some time indulged in free discussion of religious and scientific questions. The Academy of the Honey-Bees comprised among its members all the independent thinkers of Turin: doctors of law, of philosophy and medicine, chemists, philologists and naturalists, with one or two members of the nobility, who, like Alfieri, felt, or affected, an interest in the graver problems of life, and could be trusted not to betray the true character of the association.

      These details Odo learned the next day from Alfieri; who went on to say that, owing to the increased vigilance of the government, and to the banishment of several distinguished men accused by the Church of heretical or seditious opinions, the Honey-Bees had of late been obliged to hold their meetings secretly, it being even rumored that Vivaldi, who was their president, had resigned his professorship and withdrawn behind the shelter of literary employment in order to elude the observation of the authorities. Men had not yet forgotten the fate of the Neapolitan historian, Pietro Giannone, who for daring to attack the censorship and the growth of the temporal power had been driven from Naples to Vienna, from Vienna back to Venice, and at length, at the prompting of the Holy See, lured across the Piedmontese frontier by Charles Emmanuel of Savoy, and imprisoned for life in the citadel of Turin. The memory of his tragic history—most of all, perhaps, of his recantation and the “devout ending” to which solitude and persecution had forced the freest spirit of his day—hovered like a warning on the horizon of thought and constrained political speculation to hide itself behind the study of fashionable trifles. Alfieri had lately joined the association of the Honey-Bees, and the Professor, at his suggestion, had invited Odo, for whose discretion his friend declared himself ready to answer. The Honey-Bees were in fact desirous of attracting young men of rank who felt an interest in scientific or economic problems; for it was hoped that in this manner the new ideas might imperceptibly permeate the class whose privileges and traditions presented the chief obstacle to reform. In France, it was whispered, free-thinkers and political agitators were the honored guests of the nobility, who eagerly embraced their theories and applied them to the remedy of social abuses. Only by similar means could the ideals of the Piedmontese reformers be realized; and in those early days of universal illusion none appeared to suspect the danger of arming inexperienced hands with untried weapons. Utopia was already in sight; and all the world was setting out for it as for some heavenly picnic ground.

      Of Vivaldi himself, Alfieri spoke with extravagant admiration. His affable exterior was said to conceal the moral courage of one of Plutarch’s heroes. He was a man after the antique pattern, ready to lay down fortune, credit and freedom in defence of his convictions. “An Agamemnon,” Alfieri exclaimed, “who would not hesitate to sacrifice his daughter to obtain a favorable wind for his enterprise!”

      The metaphor was perhaps scarcely to Odo’s taste; but at least it gave him the chance for which he had waited. “And the daughter?” he asked.

      “The lovely doctoress?” said Alfieri carelessly. “Oh, she’s one of your prodigies of female learning, such as our topsy-turvy land produces: an incipient Laura Bassi or Gaetana Agnesi, to name the most distinguished of their tribe; though I believe that hitherto her father’s good sense or her own has kept her from aspiring to academic honors. The beautiful Fulvia is a good daughter, and devotes herself, I’m told, to helping Vivaldi in his work; a far more becoming employment for one of her age and sex than defending Latin theses before a crew of ribald students.”

      In this Odo was of one mind with him; for though Italy was used to the spectacle of the Improvisatrice and the female doctor of philosophy, it is doubtful if the character was one in which any admirer cared to see his divinity figure. Odo, at any rate, felt a distinct satisfaction in learning that Fulvia Vivaldi had thus far made no public display of her learning. How much pleasanter to picture her as her father’s aid, perhaps a sharer in his dreams: a vestal cherishing the flame of Liberty in the secret sanctuary of the goddess! He scarce knew as yet of what his feeling for the girl was compounded. The sentiment she had roused was one for which his experience had no name: an emotion in which awe mingled with an almost boyish sense of fellowship, sex as yet lurking out of sight as in some hidden ambush. It was perhaps her association with a world so unfamiliar and alluring that lent her for the moment her greatest charm. Odo’s imagination had been profoundly stirred by what he had heard and seen at the meeting of the Honey-Bees. That impatience with the vanity of his own pursuits and with the injustice of existing conditions, which hovered like a phantom at the feast of life, had at last found form and utterance. Parini’s satires and the bitter mockery of the Frusta Letteraria were but instruments of demolition; but the arguments of the Professor’s friends had that constructive quality so appealing to the urgent temper of youth. Was the world in ruins? Then here was a plan to rebuild it. Was humanity in chains? Behold the angel on the threshold of the prison!

      Odo, too impatient to await the next reunion of the Honey-Bees, sought out and frequented those among the members whose conversation had chiefly attracted him. They were grave men, of studious and retiring habit, leading the frugal life of the Italian middle-class, a life in dignified contrast to the wasteful and aimless existence of the nobility. Odo’s sensitiveness to outward impressions made him peculiarly alive to this contrast. None was more open than he to the seducements of luxurious living, the polish of manners, the tacit exclusion of all that is ugly or distressing; but it seemed to him that fine living should be but the flower of fine feeling, and that such external graces, when they adorned a dull and vapid society, were as incongruous as the royal purple on a clown. Among certain of his new friends he found a clumsiness of manner somewhat absurdly allied with an attempt at Roman austerity; but he was fair-minded enough to see that the middle-class doctor or lawyer who tries to play the Cicero is, after all, a more respectable figure than the Marquess who apes Caligula or Commodus. Still, his lurking dilettantism made him doubly alive to the elegance of the Palazzo Tournanches when he went thither from a coarse meal in the stuffy dining-parlor of one of his new acquaintances; as he never relished the discourse of the latter more than after an afternoon in the society of the Countess’s parasites.

      Alfieri’s allusions to the learned ladies for whom Italy was noted made Odo curious to meet the wives and daughters of his new friends; for he knew it was only in their class that women received something more than the ordinary conventual education; and he felt a secret desire to compare Fulvia Vivaldi with other young girls of her kind. Learned ladies he met, indeed; for though the women-folk of some of the philosophers were content to cook and darn for them (and perhaps secretly burn a candle in their behalf to Saint Thomas Aquinas or Saint Dominick, refuters of heresy), there were others who aspired to all the honors of scholarship, and would order about their servant-girls in Tuscan, and scold their babies in Ciceronian Latin. Among these fair grammarians, however, he met none that wore her learning lightly. They were forever tripping in the folds of their doctors’ gowns, and delivering their most trivial views ex cathedrâ; and too often the poor philosophers, their lords and fathers, cowered under their harangues like frightened boys under the tongue of a schoolmaster.

      It was in fact only in the household of Orazio Vivaldi that Odo found the