Edith Wharton: Complete Works. Edith Wharton

Alfieri had warned him not to visit the Professor too often, since the latter, being under observation, might be compromised by the assiduity of his friends. Odo therefore waited for some days before presenting himself, and when he did so it was at the angelus, when the streets were crowded and a man’s comings and goings the less likely to be marked. He found Vivaldi reading with his daughter in the long library where the Honey-Bees held their meetings; but Fulvia at once withdrew, nor did she show herself again during Odo’s visit. It was clear that, proud of her as Vivaldi was, he had no wish to parade her attainments, and that in her daily life she maintained the Italian habit of seclusion; but to Odo she was everywhere present in the quiet room with its well-ordered books and curiosities, and the scent of flowers rising through the shuttered windows. He was sensible of an influence permeating even the inanimate objects about him, so that they seemed to reflect the spirit of those who dwelt there. No room had given him this sense of companionship since he had spent his boyish holidays in the old Count Benedetto’s apartments; but it was of another, intangible world that his present surroundings spoke. Vivaldi received him kindly and asked him to repeat his visit; and Odo returned as often as he thought prudent.

      The Professor’s conversation engaged him deeply. Vivaldi’s familiarity with French speculative literature, and with its sources in the experiential philosophy of the English school, gave Odo his first clear conception of the origin and tendency of the new movement. This coordination of scattered ideas was aided by his readings in the Encyclopædia, which, though placed on the Index in Piedmont, was to be found behind the concealed panels of more than one private library. From his talks with Alfieri, and from the pages of Plutarch, he had gained a certain insight into the Stoical view of reason as the measure of conduct, and of the inherent sufficiency of virtue as its own end. He now learned that all about him men were endeavoring to restore the human spirit to that lost conception of its dignity; and he longed to join the band of new crusaders who had set out to recover the tomb of truth from the forces of superstition. The distinguishing mark of eighteenth-century philosophy was its eagerness to convert its acquisitions in every branch of knowledge into instruments of practical beneficence; and this quality appealed peculiarly to Odo, who had ever been moved by abstract theories only as they explained or modified the destiny of man. Vivaldi, pleased by his new pupil’s eagerness to learn, took pains to set before him this aspect of the struggle.

      “You will now see,” he said, after one of their long talks about the Encyclopædists, “why we who have at heart the mental and social regeneration of our countrymen are so desirous of making a concerted effort against the established system. It is only by united action that we can prevail. The bravest mob of independent fighters has little chance against a handful of disciplined soldiers, and the Church is perfectly logical in seeing her chief danger in the Encyclopædia’s systematized marshalling of scattered truths. As long as the attacks on her authority were isolated, and as it were sporadic, she had little to fear even from the assaults of genius; but the most ordinary intellect may find a use and become a power in the ranks of an organized opposition. Seneca tells us the slaves in ancient Rome were at one time so numerous that the government prohibited their wearing a distinctive dress lest they should learn their strength and discover that the city was in their power; and the Church knows that when the countless spirits she has enslaved without subduing have once learned their number and efficiency they will hold her doctrines at their mercy.—The Church again,” he continued, “has proved her astuteness in making faith the gift of grace and not the result of reason. By so doing she placed herself in a position which was well-nigh impregnable till the school of Newton substituted observation for intuition and his followers showed with increasing clearness the inability of the human mind to apprehend anything outside the range of experience. The ultimate claim of the Church rests on the hypothesis of an intuitive faculty in man. Disprove the existence of this faculty, and reason must remain the supreme test of truth. Against reason the fabric of theological doctrine cannot long hold out, and the Church’s doctrinal authority once shaken, men will no longer fear to test by ordinary rules the practical results of her teaching. We have not joined the great army of truth to waste our time in vain disputations over metaphysical subtleties. Our aim is, by freeing the mind of man from superstition to relieve him from the practical abuses it entails. As it is impossible to examine any fiscal or industrial problem without discovering that the chief obstacle to improvement lies in the Church’s countless privileges and exemptions, so in every department of human activity we find some inveterate wrong taking shelter under the claim of a divinely-revealed authority. This claim demolished, the stagnant current of human progress will soon burst its barriers and set with a mighty rush toward the wide ocean of truth and freedom…”

      That general belief in the perfectibility of man which cheered the eighteenth-century thinkers in their struggle for intellectual liberty colored with a delightful brightness this vision of a renewed humanity. It threw its beams on every branch of research, and shone like an aureole round those who laid down fortune and advancement to purchase the new redemption of mankind. Foremost among these, as Odo now learned, were many of his own countrymen. In his talks with Vivaldi he first explored the course of Italian thought and heard the names of the great jurists, Vico and Gravina, and of his own contemporaries, Filangieri, Verri and Beccaria. Vivaldi lent him Beccaria’s famous volume and several numbers of the Caffé, the brilliant gazette which Verri and his associates were then publishing in Milan, and in which all the questions of the day, theological, economic and literary, were discussed with a freedom possible only under the lenient Austrian rule.

      “Ah,” Vivaldi cried, “Milan is indeed the home of the free spirit, and were I not persuaded that a man’s first duty is to improve the condition of his own city and state, I should long ago have left this unhappy kingdom; indeed I sometimes fancy I may yet serve my own people better by proclaiming the truth openly at a distance than by whispering it in their midst.”

      It was a surprise to Odo to learn that the new ideas had already taken such hold in Italy, and that some of the foremost thinkers on scientific and economic subjects were among his own countrymen. Like all eighteenth-century Italians of his class he had been taught to look to France as the source of all culture, intellectual and social; and he was amazed to find that in jurisprudence, and in some of the natural sciences, Italy led the learning of Europe.

      Once or twice Fulvia showed herself for a moment; but her manner was retiring and almost constrained, and her father always contrived an excuse for dismissing her. This was the more noticeable as she continued to appear at the meetings of the Honey-Bees, where she joined freely in the conversation, and sometimes diverted the guests by playing on the harpsichord or by recitations from the poets; all with such art and grace, and withal so much simplicity, that it was clear she was accustomed to the part. Odo was thus driven to the not unflattering conclusion that she had been instructed to avoid his company; and after the first disappointment he was too honest to regret it. He was deeply drawn to the girl; but what part could she play in the life of a man of his rank? The cadet of an empoverished house, it was unlikely that he would marry; and should he do so, custom forbade even the thought of taking a wife outside of his class. Had he been admitted to free intercourse with Fulvia, love might have routed such prudent counsels; but in the society of her father’s associates, where she moved, as in a halo of learning, amid the respectful admiration of middle-aged philosophers and jurists, she seemed as inaccessible as a young Minerva.

      Odo, at first, had been careful not to visit Vivaldi too often; but the Professor’s conversation was so instructive, and his library so inviting, that inclination got the better of prudence, and the young man fell into the habit of turning almost daily down the lane behind the Corpus Domini. Vivaldi, too proud to betray any concern for his personal safety, showed no sign of resenting the frequency of these visits; indeed, he received Odo with an increasing cordiality that, to an older observer, might have betokened an effort to hide his apprehension.

      One afternoon, escaping later than usual from the Valentino, Odo had again bent toward the quiet quarter behind the palace. He was afoot, with a cloak over his laced coat, and the day being Easter Monday the streets were filled with a throng of pleasure-seekers amid whom it seemed easy enough for a man to pass unnoticed. Odo, as he crossed the Piazza Castello, thought it had never presented a gayer scene. Booths with brightly-striped awnings had been set up under the arcades, which were thronged with idlers of all classes;