Pepita Ximenez. Juan Valera

      People here, as everywhere, have a great love of money. Perhaps I am wrong in saying, as everywhere; in populous cities, in the great centers of civilization, there are other distinctions which are prized as much as or even more than money, because they smooth the way to fortune, and give credit and consideration in the eyes of the world; but in smaller places, where neither literary nor scientific fame, nor, as a rule, distinction of manners, nor elegance, nor discretion and amenity in intercourse, are apt to be either valued or understood, there is no other way by which to grade the social hierarchy than the possession of more or less money, or of something worth money. Pepita, then, in the possession of money, and beauty besides, and making a good use, as every one says, of her riches, is to-day respected and esteemed in an extraordinary degree. From this and the surrounding villages, the most eligible suitors, the wealthiest young men, have crowded to pay their court to her. But, so far as can be seen, she rejects them all, though with the utmost sweetness, for she wishes to make no one her enemy; and it is commonly supposed that her soul is filled with the most ardent devotion, and that it is her fixed intention to dedicate her life to practices of charity and religious piety.

      My father, according to the general opinion, has not succeeded better than her other suitors; but Pepita, to fulfill the adage that "courtesy and candor are consistent with each other," takes the greatest pains to give him proofs of a frank, affectionate, and disinterested friendship. She is unremitting in her attentions to him, and, when he tries to speak to her of love, she brings him to a stop with a sermon delivered with the most winning sweetness, recalling to his memory his past faults, and endeavoring to undeceive him in regard to the world and its vain pomps.

      I confess that I begin to have some curiosity to know this woman, so much do I hear her spoken of; nor do I think my curiosity is without foundation, or that there is anything in it either vain or sinful. I myself feel the truth of what Pepita says; I myself desire that my father, in his advanced years, should enter upon a better life, should forget, and not seek to renew the agitations and passions of his youth, and should attain to the enjoyment of a tranquil, happy, and honorable old age. I differ from Pepita's way of thinking in one thing only; I believe my father would succeed in this rather by marrying a good and worthy woman who loved him, than by remaining single. For this very reason I desire to become acquainted with Pepita, in order to know if she be this woman; for I am to a certain extent troubled—and perhaps there is in this feeling something of family pride, which, if it be wrong, I desire to divest myself of—by the disdain, however honeyed and gracious, of the young widow.

      If my situation were other than it is, I should prefer my father to remain unmarried. Then, being the only child, I should inherit all his wealth, and, as one might say, nothing less than the position of squire of the village. But you already know how firm is the resolution I have taken. Humble and unworthy though I be, I feel myself called to the priesthood, and the possessions of this world have but little power over my mind. If there is anything in me of the ardor of youth, and the vehemence of the passions proper to that age, it shall all be employed in nourishing an active and fecund charity. Even the many books you have given me to read, and my knowledge of the history of the ancient civilizations of the peoples of Asia, contribute to unite within me scientific curiosity with the desire of propagating the faith, and invite and animate me to go forth as a missionary to the far East. As soon as I leave this village, where you, my dear uncle, have sent me to pass some time with my father, and am raised to the dignity of the priesthood, and, ignorant and sinner as I am, feel myself invested, by free and supernatural gift through the sovereign goodness of the Most High, with the power to absolve from sin, and with the mission to teach the peoples, as soon as I receive the perpetual and miraculous grace of handling with impure hands the very God made man, it is my purpose to leave Spain, and go forth to distant lands to preach the gospel.

      I am not actuated in this by any species of vanity. I do not desire to believe myself superior to other men. The power of my faith, the constancy of which I feel myself capable, everything after the favor and grace of God, I owe to the judicious education, to the holy teaching, and to the good example I have received from you, my dear uncle.

      There is something I hardly dare confess to myself, but which, against my will, presents itself with frequency to my mind; and, since it presents itself to my mind, it is my desire, it is my duty to confess it to you: it would be wrong for me to hide from you even my most secret and involuntary thoughts. You have taught me to analyze the feelings of the soul; to search for their origin, if it be good or evil; to make, in short, a scrupulous examination of conscience.

      I have often reflected on two different methods of education: that of those who endeavor to keep the mind in innocence, confounding innocence with ignorance, and believing evil that is unknown to be avoided more easily than evil that is known; and that of those, on the other hand, who courageously, and as soon as the pupil has arrived at the age of reason, show him, with due regard for modesty, evil in all its hideous ugliness and repulsive nakedness, to the end that he may abhor and avoid it. According to my way of thinking, it is necessary to know evil in order the better to comprehend the infinite divine goodness, the ideal and unattainable end of every virtuously born desire. I am grateful to you that you have made me to know, with the honey and the oil of your teaching, as the Scripture says, both good and evil, to the end that I should aspire to the one and condemn the other, knowingly and with discreet ardor. I rejoice that I am no longer in a state of mere innocence, and that I shall go forward in the progress toward virtue, and, in so far as is permitted to humanity, toward perfection, with a knowledge of all the tribulations, all the asperities that there are in the pilgrimage we are called upon to make through this valley of tears; as I am not ignorant, on the other hand, of how smooth, how easy, how pleasant, how flowery, the road is, in appearance, that leads to perdition and eternal death.

      Another thing for which I feel bound to be grateful to you is the indulgence, the toleration, not condescending nor lax, but, on the contrary, grave and severe, with which you have been able to inspire me for the errors and the sins of my fellow-men.

      I say all this to you because I wish to speak to you on a subject of so delicate a nature that I hardly find words in which to express myself concerning it. In short, I often ask myself whether the resolution I have adopted had not its origin, in part at least, in the character of my relations with my father. In the bottom of my heart have I been able to pardon him his conduct toward my poor mother, the victim of his errors?

      I consider this matter carefully, and I can not find an atom of hatred in my breast. On the contrary, gratitude fills it entirely. My father has brought me up affectionately. He has tried to honor in me the memory of my mother, and one would have said that in my bringing up, in the care he took of me, in the indulgence with which he treated me, in his devotion to me as a child, he sought to appease her angry shade—if the shade, if the spirit of her who was on earth an angel of goodness and gentleness, could be capable of anger. I repeat, then, that I am full of gratitude toward my father; he has acknowledged me, and, besides, he sent me at the age of ten years to you, to whom I owe all that I am.

      If there is in my heart any germ of virtue, if there is in my mind any element of knowledge, if there is in my will any honorable and good purpose, to you it is I owe it.

      My father's affection for me is extraordinary; the estimation in which he holds me is far superior to my merits. Perhaps, vanity may have something to do with this. In paternal love there is something selfish; it is, as it were, a prolongation of selfishness. If I were possessed of any merit, my father would regard it all as a creation of his own, as if I were an emanation of his personality, as much in spirit as in body. Be this as it will, however, I believe that my father loves me, and that there is in his affection something self-sustaining, and superior to all this pardonable selfishness of which I have spoken.

      I experience a great consolation, a profound tranquillity of conscience—and for this I return most fervent thanks to God—when I take cognizance of the fact that the power of blood, the tie of nature, that mysterious bond that unites us, leads me, without any consideration of duty, to love my father and to reverence him. It would be horrible not to love him thus—to be compelled to force myself to love in order to obey a divine command. Nevertheless—and here comes back my doubt—does my purpose of becoming a priest or a friar, of not accepting, or