The Deluge. Vol. 2

"That is another people!" said the amazed Swedish generals.

And all, from Arwid Wittemberg to the commandants of single castles, sent to Karl Gustav in Prussia tidings filled with terror.

The earth was pushing from under their feet; instead of recent friends, they met enemies on all sides; instead of submission, hostility; instead of fear, a wild daring ready for everything; instead of mildness, ferocity; instead of long-suffering, vengeance.

Meanwhile from hand to hand were flying in thousands throughout the whole Commonwealth the manifestoes of Yan Kazimir, which, issued at first in Silesia, had found no immediate echo. Now, on the contrary, they were seen in castles still free of the enemy. Wherever the Swedish hand was not weighing, the nobles assembled in crowds large and small, and beat their breasts, listening to the lofty words of the fugitive king, who, recounting faults and sins, urged them not to lose hope, but hasten to the rescue of the fallen Commonwealth.

"Though the enemy have already advanced far, it is not too late," wrote Yan Kazimir, "for us to recover the lost provinces and towns, give due praise to God, satisfy the profaned churches with the blood of the enemy, and restore the former liberties, laws, and ancient enactments of Poland to their usual circuit; if only there is a return of that ancient Polish virtue, and that devotion and love of God peculiar to your ancestors, virtues for which our great-grandfather, Sigismund I., honored them before many nations. A return to virtue has already diminished these recent transgressions. Let those of you to whom God and His holy faith are dearer than aught else rise against the Swedish enemy. Do not wait for leaders or voevodas, or for such an order of things as is described in public law. At present the enemy have brought all these things to confusion among you; but do you join, the first man to a second, a third to these two, a fourth to the three, a fifth to the four, and thus farther, so that each one with his own subjects may come, and when it is possible try resistance. Afterward you will select a leader. Join yourselves one party to another, and you will form an army. When the army is formed and you have chosen a known chief over it, wait for our person, not neglecting an occasion wherever it comes to defeat the enemy. If we hear of the occasion, and your readiness and inclination, we will come at once and lay down our life wherever the defence of the country requires it."

This manifesto was read even in the camp of Karl Gustav, in castles having Swedish garrisons, in all places wherever Polish squadrons were found. The nobles shed tears at every word of the king their kind lord, and took an oath on crosses, on pictures of the Most Holy Lady, and on scapulars to please him. To give a proof of their readiness, while ardor was in their hearts and their tears were not dry, they mounted here and there without hesitation, and moved on while hot against the Swedes.

In this way the smaller Swedish parties began to melt and to vanish. This was done in Lithuania, Mazovia, Great and Little Poland. More than once nobles who had assembled at a neighbor's house for a christening, a name's day, a wedding or a dance, without any thought of war, finished the entertainment with this, that after they had taken a good share of drink they struck like a thunderbolt and cut to pieces the nearest Swedish command. Then, amid songs and shouts, they assembled for the road. Those who wished to "hunt" rode farther, changed into a crowd greedy for blood, from a crowd into a "party" which began steady war. Subject peasants and house-servants joined the amusement in throngs; others gave information about single Swedes or small squads disposed incautiously through the villages. And the number of "balls" and "masquerades" increased with each day. Joyousness and daring personal to the people were bound up with these bloody amusements.

They disguised themselves gladly as Tartars, the very name of which filled the Swedes with alarm; for among them were current marvellous accounts and fables touching the ferocity, the terrible and savage bravery of those sons of the Crimean steppes, with whom the Scandinavians had never met hitherto. Besides, it was known universally that the Khan with about a hundred thousand of the horde was marching to succor Yan Kazimir; and the nobles made a great uproar while attacking Swedish commands, from which wonderful disorder resulted.

The Swedish colonels and commandants in many places were really convinced that Tartars were present, and retreated in haste to larger fortresses and camps, spreading everywhere erroneous reports and alarm. Meanwhile the neighborhoods which were freed in this manner from the enemy were able to defend themselves, and change an unruly rabble into the most disciplined of armies.

But more terrible for the Swedes than "masquerades" of nobles, or than the Tartars themselves, were the movements of the peasants. Excitement among the people began with the first day of the siege of Chenstohova; and ploughmen hitherto silent and patient began here and there to offer resistance, here and there to take scythes and flails and help nobles. The most brilliant Swedish generals looked with the greatest alarm at these crowds, which might at any moment turn into a genuine deluge and overwhelm beyond rescue the invaders.

Terror seemed to them the most appropriate means by which to crush in the beginning this dreadful danger. Karl Gustav cajoled still, and retained with words of kindness those Polish squadrons which had followed him to Prussia. He had not spared flattery on Konyetspolski, the celebrated commander from Zbaraj. This commander stood at his side with six thousand cavalry, which at the first hostile meeting with the elector spread such terror and destruction among the Prussians that the elector abandoning the fight agreed as quickly as possible to the conditions.

The King of Sweden sent letters also to the hetmans, the magnates, and the nobles, full of graciousness, promises, and encouragement to preserve loyalty to him. But at the same time he issued commands to his generals and commandants to destroy with fire and sword every opposition within the country, and especially to cut to pieces peasant parties. Then began a period of iron military rule. The Swedes cast aside the semblance of friendship. The sword, fire, pillage, oppression, took the place of the former pretended good will. From the castles they sent strong detachments of cavalry and infantry in pursuit of the "masqueraders." Whole villages, with churches and priests' dwellings, were levelled to the earth. Nobles taken prisoners, were delivered to the executioner; the right hands were cut from captured peasants, then they were sent home.

These Swedish detachments were specially savage in Great Poland, which, as it was the first to surrender, was also the first to rise against foreign dominion. Commandant Stein gave orders on a certain occasion to cut the hands from more than three hundred peasants. In towns they built permanent gibbets, which every day were adorned with new victims. Pontus de la Gardie did the same in Lithuania and Jmud, where the noble villages took up arms first, and after them the peasants. Because in general it was difficult for the Swedes in the disturbance to distinguish their friends from their enemies, no one was spared.

But the fire put down in blood, instead of dying, grew without ceasing, and a war began which was not on either side a question merely of victory, castles, towns, or provinces, but of life or death. Cruelty increased hatred, and they began not to struggle, but to exterminate each the other without mercy.

CHAPTER VII

This war of extermination was just beginning when Kmita, with the three Kyemliches, reached Glogov, after a journey which was difficult in view of Pan Andrei's shaken health. They arrived in the night. The town was crowded with troops, lords, nobles, servants of the king and of magnates. The inns were so occupied that old Kyemlich with the greatest trouble found lodgings for his colonel outside the town at the house of a rope-maker.

Pan Andrei spent the whole first day in bed in pain and fever from the burn. At times he thought that he should be seriously and grievously ill; but his iron constitution gained the victory. The following night brought him ease, and at daybreak he dressed and went to the parish church to thank God for his miraculous escape.

The gray and snowy winter morning had barely dissipated the darkness. The town was still sleeping, but through the church door lights could be seen on the altar, and the sounds of the organ came forth.

Kmita went to the centre of the church. The priest was celebrating Mass before the altar; there were few worshippers so far. At benches some persons were kneeling with their faces hidden in their hands; but besides those Pan Andrei saw, when his eyes had grown used to the darkness, a certain figure lying in the form of a cross in front of the pews on a carpet. Behind him were kneeling two youths with ruddy and almost angelic childish faces.

This man was motionless, and only from his breast moving continually with deep sighs could it be known that he was not sleeping, but praying earnestly and with his whole soul. Kmita himself became absorbed in a thanksgiving prayer; but when he had finished his eyes turned involuntarily to the man lying as a cross, and could not leave him; something fastened them to him. Sighs deep as groans, audible in the silence of the church, shook that figure continually. The yellow rays of the candles burning before the altar, together with the light of day, whitening in the windows, brought it out of the gloom, and made it more and more visible.

Pan Andrei conjectured at once from the dress that he must be some noted person, besides all present, not excepting the priest celebrating Mass, looked on him with honor and respect. The unknown was dressed entirely in black velvet bound with sable, but on his shoulders he had, turned down, a white lace collar, from under which peeped the golden links of a chain; a black hat with feathers of like color lay at his side; one of the pages kneeling beyond the carpet held gloves and a sword enamelled in blue. Kmita could not see the face of the unknown, for it was hidden by the folds of the carpet, and besides, the locks of an unusually thick wig scattered around his head concealed it completely.

Pan Andrei pressed up to the front pew to see the face of the unknown when he rose. Mass was then drawing to an end. The priest was singing Pater noster. The people who wished to be at the following Mass were coming in through the main entrance. The church was filled gradually with figures with heads shaven at the sides, dressed in cloaks with long sleeves, in military burkas, in fur cloaks, and in brocade coats. It became somewhat crowded. Kmita then pushed with his elbow a noble standing at his side, and whispered, —

"Pardon, your grace, that I trouble you during service, but my curiosity is most powerful. Who is that?" He indicated with his eyes the man lying in the form of a cross.

"Have you come from a distance, that you know not?" asked the noble.

"Certainly I come from a distance, and therefore I ask in hope that if I find some polite man he will not begrudge an answer."

"That is the king."

"As God lives!" cried Kmita.

But at that moment the king rose, for the priest had begun to read the Gospel.

Pan Andrei saw an emaciated face, yellow and transparent, like church wax. The eyes of the king were moist, and his lids red. You would have said that all the fate of the country was reflected in that noble face, so much was there in it of pain, suffering, care. Sleepless nights divided between prayer and grief, terrible deceptions, wandering, desertion, the humiliated majesty of that son, grandson, and great-grandson of powerful kings, the gall which his own subjects had given him to drink so bountifully, the ingratitude of that country for which he was ready to devote his blood and life, – all this could be read in that face as in a book, and still it expressed not only resignation, obtained through faith and prayer, not only the majesty of a king and an anointed of God, but such great, inexhaustible kindness that evidently it would be enough for the greatest renegade, the most guilty man, only to stretch out his hands to that father, and that father would receive him, forgive him, and forget his offences.

It seemed to Kmita at sight of him that some one had squeezed his heart with an iron hand. Compassion rose in the ardent soul of the young hero. Compunction, sorrow, and homage straitened the breath in his throat, a feeling of immeasurable guilt cut his knees under him so that he began to tremble through his whole body, and at once a new feeling rose in his breast. In one moment he had conceived such a love for that suffering king that to him there was nothing dearer on earth than that father and lord, for whom he was ready to sacrifice blood and life, bear torture and everything else in the world. He wished to throw himself at those feet, to embrace those knees, and implore forgiveness for his crimes. The noble, the insolent disturber, had died in him in one moment, and the royalist was born, devoted with his whole soul to his king.

"That is our lord, our unhappy king," repeated he to himself, as if he wished with his lips to give witness to what his eyes saw and what his heart felt.

After the Gospel, Yan Kazimir knelt again, stretched out his arms, raised his eyes to heaven, and was sunk in prayer. The priest went out at last, there was a movement in the church, the king remained kneeling.

Then that noble whom Kmita had addressed pushed Pan Andrei in the side.

"But who are you?" asked he.

Kmita did not understand the question at once, and did not answer it directly, so greatly were his heart and mind occupied by the person of the king.

"And who are you?" repeated that personage.

"A noble like yourself," answered Pan Andrei, waking as if from a dream.

"What is your name?"

"What is my name? Babinich; I am from Lithuania, from near Vityebsk."

"And I am Pan Lugovski, of the king's household. Have you just come from Lithuania, from Vityebsk?"

"No; I come from Chenstohova."

Pan Lugovski was dumb for a moment from wonder.

"But if that is true, then come and tell us the news. The king is almost dead from anxiety because he has had no certain tidings these three days. How is it? You are perhaps from the squadron of Zbrojek, Kalinski, or Kuklinovski, from near Chenstohova."

"Not from near Chenstohova, but directly from the cloister itself."

"Are you not jesting? What is going on there, what is to be heard? Does Yasna Gora defend itself yet?"

"It does, and will defend itself. The Swedes are about to retreat."

"For God's sake! The king will cover you with gold. From the very cloister do you say that you have come? How did the Swedes let you pass?"

"I did not ask their permission; but pardon me, I cannot give a more extended account in the church."

"Right, right!" said Pan Lugovski. "God is merciful! You have fallen from heaven to us! It is not proper in the church, – right! Wait a moment. The king will rise directly; he will go to breakfast before high Mass. To-day is Sunday. Come stand with me at the door, and when the king is going out I will present you. Come, come, there is no time to spare."

He pushed ahead, and Kmita followed. They had barely taken their places at the door when the two pages appeared, and after them came Yan Kazimir slowly.