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Massimilla Doni

Creator: Balzac, Honoré de, 1799-1850
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be less perfect than satisfaction, and it is in fact the stronger,--it gives birth to wit. And, indeed, they were perfectly happy; for enjoyment must always take something off happiness. Married in heaven alone, these two lovers admired each other in their purest aspect, --that of two souls incandescent, and united in celestial light, radiant to the eyes that faith has touched; and, above all, filled with the rapture which the brush of a Raphael, a Titian, a Murillo, has depicted, and which those who have ever known it, taste again as they gaze at those paintings. Do not such peerless spirits scorn the coarser joys lavished by the Sicilian singer--the material expression of that angelic union? These noble thoughts were in the Prince's mind as he reposed in heavenly calm on Massimilla's cool, soft, white bosom, under the gentle radiance of her eyes veiled by long, bright lashes; and he gave himself up to this dream of an ideal orgy. At such a moment, Massimilla was as one of the Virgin visions seen in dreams, which vanish at cock-crow, but whom we recognize when we find them again in their realm of glory,--in the works of some great painters of Heaven. In the evening the lovers went to the theatre. This is the way of Italian life: love in the morning; music in the evening; the night for sleep. How far preferable is this existence to that of a country where every one expends his lungs and strength in politics, without contributing any more, single-minded, to the progress of affairs than
Milton\'s Comus

CONTENTS. PAGE INTRODUCTION, vii COMUS, 7 NOTES, 38 INDEX TO THE NOTES, 113 INTRODUCTION. Few poems have been more variously designated than _Comus_. Milton himself describes it simply as "A Mask"; by others it has been criticised and estimated as a lyrical drama, a drama in the epic style, a lyric poem in the _form_ of a play, a phantasy, an allegory, a philosophical poem, a suite of speeches or majestic soliloquies, and even a didactic poem. Such variety in the description of the poem is explained partly by its complex charm and many-sided interest, and
a grain of sand can make a cloud of dust. Liberty, in those strange lands, consists in the right to squabble over public concerns, to take care of oneself, to waste time in patriotic undertakings each more futile than the last, inasmuch as they all weaken that noble, holy self-concern which is the parent of all great human achievement. At Venice, on the contrary, love and its myriad ties, the sweet business of real happiness, fills up all the time. In that country, love is so much a matter of course that the Duchess was regarded as a wonder; for, in spite of her violent attachment to Emilio, everybody was confident of her immaculate purity. And women gave their sincere pity to the poor young man, who was regarded as a victim to the virtue of his lady-love. At the same time, no one cared to blame the Duchess, for in Italy religion is a power as much respected as love. Evening after evening Massimilla's box was the first object of every opera-glass, and each woman would say to her lover, as she studied the Duchess and her adorer: "How far have they got?" The lover would examine Emilio, seeking some evidence of success; would find no expression but that of a pure and dejected passion. And throughout the house, as they visited from box to box, the men would say to the ladies: