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Formerly, in France, Spain, and Italy, when those three countries had, in the fourteenth and fifteenth centuries, mutual interests which united and disunited them by perpetual warfare, the name Marana served to express in its general sense, a prostitute. In those days women of that sort had a certain rank in the world of which nothing in our day can give an idea. Ninon de l’Enclos and Marian Delorme have alone played, in France, the role of the Imperias, Catalinas, and Maranas who, in preceding centuries, gathered around them the cassock, gown, and sword. An Imperia built I forget which church in Rome in a frenzy of repentance, as Rhodope built, in earlier times, a pyramid in Egypt. The name Marana, inflicted at first as a disgrace upon the singular family with which we are now concerned, had ended by becoming its veritable name and by ennobling its vice by incontestable antiquity.

One day, a day of opulence or of penury I know not which, for this event was a secret between herself and God, but assuredly it was in a moment of repentance and melancholy, this Marana of the nineteenth century stood with her feet in the slime and her head raised to heaven. She cursed the blood in her veins, she cursed herself, she trembled lest she should have a daughter, and she swore, as such women swear, on the honor and with the will of the galleys–the firmest will, the most scrupulous honor that there is on earth–she swore, before an altar, and believing in that altar, to make her daughter a virtuous creature, a saint, and thus to gain, after that long line of lost women, criminals in love, an angel in heaven for them all.

The vow once made, the blood of the Maranas spoke; the courtesan returned to her reckless life, a thought the more within her heart. At last she loved, with the violent love of such women, as Henrietta Wilson loved Lord Ponsonby, as Mademoiselle Dupuis loved Bolingbroke, as the Marchesa Pescara loved her husband–but no, she did not love, she adored one of those fair men, half women, to whom she gave the virtues which she had not, striving to keep for herself all that there was of vice between them. It was from that weak man, that senseless marriage unblessed by God or man which happiness is thought to justify, but which no happiness absolves, and for which men blush at last, that she had a daughter, a daughter to save, a daughter for whom to desire a noble life and the chastity she had not. Henceforth, happy or not happy, opulent or beggared, she had in her heart a pure, untainted sentiment, the highest of all human feelings because the most disinterested. Love has its egotism, but motherhood has none. La Marana was a mother like none other; for, in her total, her eternal shipwreck, motherhood might still redeem her. To accomplish sacredly through life the task of sending a pure soul to heaven, was not that a better thing than a tardy repentance? was it not, in truth, the only spotless prayer which she could lift to God?

So, when this daughter, when her Marie-Juana-Pepita (she would fain have given her all the saints in the calendar as guardians), when this dear little creature was granted to her, she became possessed of so high an idea of the dignity of motherhood that she entreated vice to grant her a respite. She made herself virtuous and lived in solitude. No more fetes, no more orgies, no more love. All joys, all fortunes were centred now in the cradle of her child. The tones of that infant voice made an oasis for her soul in the burning sands of her existence. That sentiment could not be measured or estimated by any other. Did it not, in fact, comprise all human sentiments, all heavenly hopes? La Marana was so resolved not to soil her daughter with any stain other than that of birth, that she sought to invest her with social virtues; she even obliged the young father to settle a handsome patrimony upon the child and to give her his name. Thus the girl was not know as Juana Marana, but as Juana di Mancini.