Suspiria de Profundis

Dreaming

In 1821, as a contribution to a periodical work⁠—in 1822, as a separate volume⁠—appeared the Confessions of an English Opium-Eater. The object of that work was to reveal something of the grandeur which belongs potentially to human dreams. Whatever may be the number of those in whom this faculty of dreaming splendidly can be supposed to lurk, there are not, perhaps, very many in whom it is developed. He whose talk is of oxen will probably dream of oxen; and the condition of human life, which yokes so vast a majority to a daily experience incompatible with much elevation of thought, oftentimes neutralises the tone of grandeur in the reproductive faculty of dreaming, even for those whose minds are populous with solemn imagery. Habitually to dream magnificently, a man must have a constitutional determination to reverie. This in the first place; and even this, where it exists strongly, is too much liable to disturbance from the gathering agitation of our present English life. Already, what by the procession through fifty years of mighty revolutions amongst the kingdoms of the Earth, what by the continual development of vast physical agencies⁠—steam in all its applications, light getting under harness as a slave for man, powers from heaven descending upon education and accelerations of the press, powers from hell (as it might seem, but these also celestial) coming round upon artillery and the forces of destruction⁠—the eye of the calmest observer is troubled; the brain is haunted as if by some jealousy of ghostly beings moving amongst us; and it becomes too evident that, unless this colossal pace of advance can be retarded (a thing not to be expected), or, which is happily more probable, can be met by counter-forces of corresponding magnitude⁠—forces in the direction of religion or profound philosophy that shall radiate centrifugally against this storm of life so perilously centripetal towards the vortex of the merely human⁠—left to itself, the natural tendency of so chaotic a tumult must be to evil; for some minds to lunacy, for others a reagency of fleshly torpor. How much this fierce condition of eternal hurry upon an arena too exclusively human in its interests is likely to defeat the grandeur which is latent in all men, may be seen in the ordinary effect from living too constantly in varied company. The word “dissipation,” in one of its uses, expresses that effect; the action of thought and feeling is consciously dissipated and squandered. To reconcentrate them into meditative habits, a necessity is felt by all observing persons for sometimes retiring from crowds. No man ever will unfold the capacities of his own intellect who does not at least checker his life with solitude. How much solitude, so much power. Or, if not true in that rigour of expression, to this formula undoubtedly it is that the wise rule of life must approximate.

Among the powers in man which suffer by this too intense life of the social instincts, none suffers more than the power of dreaming. Let no man think this a trifle. The machinery for dreaming planted in the human brain was not planted for nothing. That faculty, in alliance with the mystery of darkness, is the one great tube through which man communicates with the shadowy. And the dreaming organ, in connection with the heart, the eye, and the ear, composes the magnificent apparatus which forces the infinite into the chambers of a human brain, and throws dark reflections from eternities below all life upon the mirrors of that mysterious camera obscura⁠—the sleeping mind.

But, if this faculty suffers from the decay of solitude, which is becoming a visionary idea in England, on the other hand it is certain that some merely physical agencies can and do assist the faculty of dreaming almost preternaturally. Amongst these is intense exercise⁠—to some extent at least, for some persons; but beyond all others is opium: which indeed seems to possess a specific power in that direction; not merely for exalting the colours of dream-scenery, but for deepening its shadows, and, above all, for strengthening the sense of its fearful realities.

The Opium Confessions were written with some slight secondary purpose of exposing this specific power of opium upon the faculty of dreaming, but much more with the purpose of displaying the faculty itself; and the outline of the work travelled in this course:⁠—Supposing a reader acquainted with the true object of the Confessions as here stated⁠—namely, the revelation of dreaming⁠—to have put this question:

“But how came you to dream more splendidly than others?”

The answer would have been⁠—

“Because (praemissis praemittendis) I took excessive quantities of opium.”

Secondly, suppose him to say, “But how came you to take opium in this excess?”

The answer to that would be, “Because some early events in my life had left a weakness in one organ which required (or seemed to require) that stimulant.”

Then, because the opium dreams could not always have been understood without a knowledge of these events, it became necessary to relate them. Now, these two questions and answers exhibit the law of the work, that is, the principle which determined its form, but precisely in the inverse or regressive order. The work itself opened with the narration of my early adventures. These, in the natural order of succession, led to the opium as a resource for healing their consequences; and the opium as naturally led to the dreams. But, in the synthetic order of presenting the facts, what stood last in the succession of development stood first in the order of my purposes.

At the close of this little work, the reader was instructed to believe, and truly instructed, that I had mastered the tyranny of opium. The fact is that twice I mastered it, and by efforts even more prodigious in the second of these cases than in the first. But one error I committed in both. I did not connect with the abstinence from opium, so trying to the fortitude under any circumstances, that enormity of exercise which (as I have since learned) is the one sole resource for making it endurable. I overlooked, in those days, the one sine qua non for making the triumph permanent. Twice I sank, twice I rose again. A third time I sank; partly from the cause mentioned (the oversight as to exercise), partly from other causes, on which it avails not now to trouble the reader. I could moralise, if I chose; and perhaps he will moralise, whether I choose it or not. But, in the meantime, neither of us is acquainted properly with the circumstances of the case: I, from natural bias of judgement, not altogether acquainted; and he (with his permission) not at all.

During this third prostration before the dark idol, and after some years, new and monstrous phenomena began slowly to arise. For a time, these were neglected as accidents, or palliated by such remedies as I knew of. But, when I could no longer conceal from myself that these dreadful symptoms were moving forward forever, by a pace steadily, solemnly, and equably increasing, I endeavoured, with some feeling of panic, for a third time to retrace my steps. But I had not reversed my motions for many weeks before I became profoundly aware that this was impossible. Or, in the imagery of my dreams, which translated everything into their own language, I saw, through vast avenues of gloom, those towering gates of ingress which hitherto had always seemed to stand open now at last barred against my retreat, and hung with funeral crape.

As applicable to this tremendous situation (the situation of one escaping by some refluent current from the maelstrom roaring for him in the distance, who finds suddenly that this current is but an eddy wheeling round upon the same maelstrom), I have since remembered a striking incident in a modern novel.

A lady-abbess of a convent, herself suspected of Protestant leanings, and in that way already disarmed of all effectual power, finds one of her own nuns (whom she knows to be innocent) accused of an offence leading to the most terrific of punishments. The nun will be immured alive if she is found guilty; and there is no chance that she will not, for the evidence against her is strong, unless something were made known that cannot be made known, and the judges are hostile. All follows in the order of the reader’s fears. The witnesses depose; the evidence is without effectual contradiction; the conviction is declared; the judgement is delivered; nothing remains but to see execution done. At this crisis, the abbess, alarmed too late for effectual interposition, considers with herself that, according to the regular forms, there will be one single night open, during which the prisoner cannot be withdrawn from her own separate jurisdiction. This one night, therefore, she will use, at any hazard to herself, for the salvation of her friend. At midnight, when all is hushed in the convent, the lady traverses the passages which lead to the cells of prisoners. She bears a master-key under her professional habit. As this will open every door in every corridor, already, by anticipation, she feels the luxury of holding her emancipated friend within her arms. Suddenly she has reached the door; she descries a dusky object; she raises her lamp; and, ranged within the recess of the entrance, she beholds the funeral banner of the holy office, and the black robes of its inexorable officials.

I apprehend that, in a situation such as this, supposing it a real one, the lady-abbess would not start, would not show any marks externally of consternation or horror. The case was beyond that. The sentiment which attends the sudden revelation that all is lost silently is gathered up into the heart; it is too deep for gestures or for words; and no part of it passes to the outside. Were the ruin conditional, or were it in any point doubtful, it would be natural to utter ejaculations, and to seek sympathy. But, where the ruin is understood to be absolute, where sympathy cannot be consolation, and counsel cannot be hope, this is otherwise. The voice perishes; the gestures are frozen; and the spirit of man flies back upon its own centre. I, at least, upon seeing those awful gates closed and hung with draperies of woe, as for a death already past, spoke not, nor started, nor groaned. One profound sigh ascended from my heart, and I was silent for days.

In the Opium Confessions I touched a little upon the extraordinary power connected with opium (after long use) of amplifying the dimensions of time. Space, also, it amplifies by degrees that are sometimes terrific. But time it is upon which the exalting and multiplying power of opium chiefly spends its operation. Time becomes infinitely elastic, stretching out to such immeasurable and vanishing termini that it seems ridiculous to compute the sense of it, on waking, by expressions commensurate to human life. As in starry fields one computes by diameters of the Earth’s orbit, or of Jupiter’s, so, in valuing the virtual time lived during some dreams, the measurement by generations is ridiculous⁠—by millennia is ridiculous; by aeons, I should say, if aeons were more determinate, would be also ridiculous.

Here pause, reader! Imagine yourself seated in some cloud-scaling swing, oscillating under the impulse of lunatic hands; for the strength of lunacy may belong to human dreams, the fearful caprice of lunacy, and the malice of lunacy, whilst the victim of those dreams may be all the more certainly removed from lunacy; even as a bridge gathers cohesion and strength from the increasing resistance into which it is forced by increasing pressure. Seated in such a swing, fast as you reach the lowest point of depression, may you rely on racing up to a starry altitude of corresponding ascent. Ups and downs you will see, heights and depths, in our fiery course together, such as will sometimes tempt you to look shyly and suspiciously at me, your guide, and the ruler of the oscillations. Here, at the point where I have called a halt, the reader has reached the lowest depths in my nursery afflictions. From that point, according to the principles of art which govern the movement of these Confessions, I had meant to launch him upwards through the whole arch of ascending visions which seemed requisite to balance the sweep downwards, so recently described in his course. But accidents of the press have made it impossible to accomplish this purpose. There is reason to regret that the advantages of position, which were essential to the full effect of passages planned for the equipoise and mutual resistance, have thus been lost. Meantime, upon the principle of the mariner, who rigs a jury-mast in default of his regular spars, I find my resource in a sort of “jury” peroration, not sufficient in the way of a balance by its proportions, but sufficient to indicate the quality of the balance which I had contemplated. He who has really read the preceding parts of these present Confessions will be aware that a stricter scrutiny of the past, such as was natural after the whole economy of the dreaming faculty had been convulsed beyond all precedents on record, led me to the conviction that not one agency, but two agencies, had cooperated to the tremendous result. The nursery experience had been the ally and the natural coefficient of the opium. For that reason it was that the nursery experience has been narrated. Logically it bears the very same relation to the convulsions of the dreaming faculty as the opium. The idealising tendency existed in the dream-theatre of my childhood; but the preternatural strength of its action and colouring was first developed after the confluence of the two causes. The reader must suppose me at Oxford; twelve years and a half are gone by; I am in the glory of youthful happiness: but I have now first tampered with opium; and now first the agitations of my childhood reopened in strength; now first they swept in upon the brain with power, and the grandeur of recovered life, under the separate and the concurring inspirations of opium.

The Affliction of Childhood

It is so painful to a lover of openhearted sincerity that any indirect traits of vanity should even seem to creep into records of profound passion; and yet, on the other hand, it is so impossible, without an unnatural restraint upon the freedom of the narrative, to prevent oblique gleams reaching the reader from such circumstances of luxury or elegance as did really surround my childhood, that on all accounts I think it better to tell him, from the first, with the simplicity of truth, in what order of society my family moved at the time from which this preliminary narrative is dated. Otherwise it would happen that, merely by moving truly and faithfully through the circumstances of this early experience, I could hardly prevent the reader from receiving an impression as of some higher rank than did really belong to my family.

My father was a merchant; not in the sense of Scotland, where it means a man who sells groceries in a cellar, but in the English sense, a sense severely exclusive⁠—namely, he was a man engaged in foreign commerce, and no other; therefore, in wholesale commerce, and no other⁠—which last circumstance it is important to mention, because it brings him within the benefit of Cicero’s condescending distinction1⁠—as one to be despised, certainly, but not too intensely to be despised even by a Roman senator. He⁠—this imperfectly despicable man died at an early age, and very soon after the incidents here recorded, leaving to his family, then consisting of a wife and six children, an unburdened estate producing exactly £1,600 a year. Naturally, therefore, at the date of my narrative⁠—if narrative it can be called⁠—he had an income still larger, from the addition of current commercial profits. Now, to any man who is acquainted with commercial life, but, above all, with such life in England, it will readily occur that in an opulent English family of that class⁠—opulent, though not rich in a mercantile estimate⁠—the domestic economy is likely to be upon a scale of liberality altogether unknown amongst the corresponding orders in foreign nations. Whether as to the establishment of servants, or as to the provision made for the comfort of all its members, such a household not uncommonly eclipses the scale of living even amongst the poorer classes of our nobility, though the most splendid in Europe⁠—a fact which, since the period of my infancy, I have had many personal opportunities for verifying both in England and in Ireland. From this peculiar anomaly, affecting the domestic economy of merchants, there arises a disturbance upon the general scale of outward signs by which we measure the relations of rank. The equation, so to speak, between one order of society and another, which usually travels in the natural line of their comparative expenditure, is here interrupted and defeated, so that one rank would be collected from the name of the occupation, and another rank, much higher, from the splendor of the domestic ménage. I warn the reader, therefore (or, rather, my explanation has already warned him), that he is not to infer, from any casual gleam of luxury or elegance, a corresponding elevation of rank.

We, the children of the house, stood in fact upon the very happiest tier in the scaffolding of society for all good influences. The prayer of Agar⁠—“Give me neither poverty nor riches”⁠—was realized for us. That blessing had we, being neither too high nor too low: high enough we were to see models of good manners; obscure enough to be left in the sweetest of solitudes. Amply furnished with the nobler benefits of wealth, extra means of health, of intellectual culture, and of elegant enjoyment, on the other hand, we knew nothing of its social distinctions. Not depressed by the consciousness of privations too sordid, not tempted into restlessness by the consciousness of privileges too aspiring, we had no motives for shame, we had none for pride. Grateful also to this hour I am; that, amidst luxuries in all things else, we were trained to a Spartan simplicity of diet⁠—that we fared, in fact, very much less sumptuously than the servants. And if (after the model of the Emperor Marcus Aurelius) I should return thanks to Providence for all the separate blessings of my early situation, these four I would single out as chiefly worthy to be commemorated⁠—that I lived in the country; that I lived in solitude; that my infant feelings were moulded by the gentlest of sisters, not by horrid pugilistic brothers; finally, that I and they were dutiful children, of a pure, holy, and magnificent church.

The earliest incidents in my life which affected me so deeply as to be rememberable at this day were two, and both before I could have completed my second year; namely, a remarkable dream of terrific grandeur about a favorite nurse, which is interesting for a reason to be noticed hereafter; and, secondly, the fact of having connected a profound sense of pathos with the reappearance, very early in the spring, of some crocuses. This I mention as inexplicable, for such annual resurrections of plants and flowers affect us only as memorials, or suggestions of a higher change, and therefore in connection with the idea of death; but of death I could, at that time, have had no experience whatever.

This, however, I was speedily to acquire. My two eldest sisters⁠—eldest of three then living, and also elder than myself⁠—were summoned to an early death. The first who died was Jane, about a year older than myself. She was three and a half, I two and a half, plus or minus some trifle that I do not recollect. But death was then scarcely intelligible to me, and I could not so properly be said to suffer sorrow as a sad perplexity. There was another death in the house about the same time, namely, of a maternal grandmother; but as she had in a manner come to us for the express purpose of dying in her daughter’s society, and from illness had lived perfectly secluded, our nursery party knew her but little, and were certainly more affected by the death (which I witnessed) of a favorite bird, namely, a kingfisher who had been injured by an accident. With my sister Jane’s death (though otherwise, as I have said, less sorrowful than unintelligible) there was, however, connected an incident which made a most fearful impression upon myself, deepening my tendencies to thoughtfulness and abstraction beyond what would seem credible for my years. If there was one thing in this world from which, more than from any other, nature had forced me to revolt, it was brutality and violence. Now, a whisper arose in the family that a woman-servant, who by accident was drawn off from her proper duties to attend my sister Jane for a day or two, had on one occasion treated her harshly, if not brutally; and as this ill treatment happened within two days of her death, so that the occasion of it must have been some fretfulness in the poor child caused by her sufferings, naturally there was a sense of awe diffused through the family. I believe the story never reached my mother, and possibly it was exaggerated; but upon me the effect was terrific. I did not often see the person charged with this cruelty; but, when I did, my eyes sought the ground; nor could I have borne to look her in the face⁠—not through anger; and as to vindictive thoughts, how could these lodge in a powerless infant? The feeling which fell upon me was a shuddering awe, as upon a first glimpse of the truth that I was in a world of evil and strife. Though born in a large town, I had passed the whole of my childhood, except for the few earliest weeks, in a rural seclusion. With three innocent little sisters for playmates, sleeping always amongst them, and shut up forever in a silent garden from all knowledge of poverty, or oppression, or outrage, I had not suspected until this moment the true complexion of the world in which myself and my sisters were living. Henceforward the character of my thoughts must have changed greatly; for so representative are some acts, that one single case of the class is sufficient to throw open before you the whole theatre of possibilities in that direction. I never heard that the woman, accused of this cruelty, took it at all to heart, even after the event which so immediately succeeded had reflected upon it a more painful emphasis. On the other hand, I knew of a case, and will pause to mention it, where a mere semblance and shadow of such cruelty, under similar circumstances, inflicted the grief of self-reproach through the remainder of life. A boy, interesting in his appearance, as also from his remarkable docility, was attacked, on a cold day of spring, by a complaint of the trachea⁠—not precisely croup, but like it. He was three years old, and had been ill perhaps for four days; but at intervals had been in high spirits, and capable of playing. This sunshine, gleaming through dark clouds, had continued even on the fourth day; and from nine to eleven o’clock at night he had showed more animated pleasure than ever. An old servant, hearing of his illness, had called to see him; and her mode of talking with him had excited all the joyousness of his nature. About midnight, his mother, fancying that his feet felt cold, was muffling them up in flannels; and, as he seemed to resist her a little, she struck lightly on the sole of one foot as a mode of admonishing him to be quiet. He did not repeat his motion; and in less than a minute his mother had him in her arms with his face looking upwards. “What is the meaning,” she exclaimed, in sudden affright, “of this strange repose settling upon his features?” She called loudly to a servant in another room; but before the servant could reach her, the child had drawn two inspirations, deep, yet gentle⁠—and had died in his mother’s arms! Upon this, the poor afflicted lady made the discovery that those struggles, which she had supposed to be expressions of resistance to herself, were the struggles of departing life. It followed, or seemed to follow, that with these final struggles had blended an expression, on her part, of displeasure. Doubtless the child had not distinctly perceived it; but the mother could never look back to that incident without self-reproach. And seven years after, when her own death happened, no progress had been made in reconciling her thoughts to that which only the depth of love could have viewed as an offence.

So passed away from Earth one out of those sisters that made up my nursery playmates; and so did my acquaintance (if such it could be called) commence with mortality. Yet, in fact, I knew little more of mortality than that Jane had disappeared. She had gone away; but, perhaps, she would come back. Happy interval of heaven-born ignorance! Gracious immunity of infancy from sorrow disproportioned to its strength! I was sad for Jane’s absence. But still in my heart I trusted that she would come again. Summer and winter came again⁠—crocuses and roses; why not little Jane?

Thus easily was healed, then, the first wound in my infant heart. Not so the second. For thou, dear, noble Elizabeth, around whose ample brow, as often as thy sweet countenance rises upon the darkness, I fancy a tiara of light or a gleaming aureola in token of thy premature intellectual grandeur⁠—thou whose head, for its superb developments, was the astonishment of science2⁠—thou next, but after an interval of happy years, thou also wert summoned away from our nursery; and the night which, for me, gathered upon that event, ran after my steps far into life; and perhaps at this day I resemble little for good or for ill that which else I should have been. Pillar of fire that didst go before me to guide and to quicken⁠—pillar of darkness, when thy countenance was turned away to God, that didst too truly shed the shadow of death over my young heart⁠—in what scales should I weigh thee? Was the blessing greater from thy heavenly presence, or the blight which followed thy departure? Can a man weigh off and value the glories of dawn against the darkness of hurricane? Or, if he could, how is it that, when a memorable love has been followed by a memorable bereavement, even suppose that God would replace the sufferer in a point of time anterior to the entire experience, and offer to cancel the woe, but so that the sweet face which had caused the woe should also be obliterated, vehemently would every man shrink from the exchange! In the Paradise Lost, this strong instinct of man, to prefer the heavenly, mixed and polluted with the earthly, to a level experience offering neither one nor the other, is divinely commemorated. What words of pathos are in that speech of Adam’s⁠—“If God should make another Eve,” etc.; that is, if God should replace him in his primitive state, and should condescend to bring again a second Eve, one that would listen to no temptation, still that original partner of his earliest solitude⁠—

“Creature in whom excelled
Whatever can to sight or thought be formed,
Holy, divine, good, amiable, or sweet”⁠—

even now, when she appeared in league with an eternity of woe, and ministering to his ruin, could not be displaced for him by any better or happier Eve. “Loss of thee!” he exclaims, in this anguish of trial⁠—

“Loss of thee
Would never from my heart; no, no, I feel
The link of nature draw me; flesh of flesh,
Bone of my bone thou art; and from thy state
Mine never shall be parted, bliss or woe.”3

But what was it that drew my heart, by gravitation so strong, to my sister? Could a child, little above six years of age, place any special value upon her intellectual forwardness? Serene and capacious as her mind appeared to me upon after review, was that a charm for stealing away the heart of an infant? O, no! I think of it now with interest, because it lends, in a stranger’s ear, some justification to the excess of my fondness. But then it was lost upon me; or, if not lost, was but dimly perceived. Hadst thou been an idiot, my sister, not the less I must have loved thee, having that capacious heart overflowing, even as mine overflowed, with tenderness, and stung, even as mine was stung, by the necessity of being loved. This it was which crowned thee with beauty⁠—

“Love, the holy sense,
Best gift of God, in thee was most intense.”

That lamp lighted in Paradise was kindled for me which shone so steadily in thee; and never but to thee only, never again since thy departure, durst I utter the feelings which possessed me. For I was the shyest of children; and a natural sense of personal dignity held me back at all stages of life, from exposing the least ray of feelings which I was not encouraged wholly to reveal.

It would be painful, and it is needless, to pursue the course of that sickness which carried off my leader and companion. She (according to my recollection at this moment) was just as much above eight years as I above six. And perhaps this natural precedency of authority in judgment, and the tender humility with which she declined to assert it, had been amongst the fascinations of her presence. It was upon a Sunday evening, or so people fancied, that the spark of fatal fire fell upon that train of predispositions to a brain complaint which had hitherto slumbered within her. She had been permitted to drink tea at the house of a laboring man, the father of an old female servant. The sun had set when she returned in the company of this servant through meadows reeking with exhalations after a fervent day. From that time she sickened. Happily, a child in such circumstances feels no anxieties. Looking upon medical men as people whose natural commission it is to heal diseases, since it is their natural function to profess it, knowing them only as ex officio privileged to make war upon pain and sickness, I never had a misgiving about the result. I grieved, indeed, that my sister should lie in bed; I grieved still more sometimes to hear her moan. But all this appeared to me no more than a night of trouble, on which the dawn would soon arise. O! moment of darkness and delirium, when a nurse awakened me from that delusion, and launched God’s thunderbolt at my heart in the assurance that my sister must die. Rightly it is said of utter, utter misery, that it “cannot be remembered.”4 Itself, as a remarkable thing, is swallowed up in its own chaos. Mere anarchy and confusion of mind fell upon me. Deaf and blind I was, as I reeled under the revelation. I wish not to recall the circumstances of that time, when my agony was at its height, and hers in another sense was approaching. Enough to say, that all was soon over; and the morning of that day had at last arrived which looked down upon her innocent face, sleeping the sleep from which there is no awaking, and upon me sorrowing the sorrow for which there is no consolation.

On the day after my sister’s death, whilst the sweet temple of her brain was yet unviolated by human scrutiny, I formed my own scheme for seeing her once more. Not for the world would I have made this known, nor have suffered a witness to accompany me. I had never heard of feelings that take the name of “sentimental,” nor dreamed of such a possibility. But grief even in a child hates the light, and shrinks from human eyes. The house was large; there were two staircases; and by one of these I knew that about noon, when all would be quiet, I could steal up into her chamber. I imagine that it was exactly high noon when I reached the chamber door; it was locked, but the key was not taken away. Entering, I closed the door so softly, that, although it opened upon a hall which ascended through all the stories, no echo ran along the silent walls. Then turning round, I sought my sister’s face. But the bed had been moved, and the back was now turned. Nothing met my eyes but one large window wide open, through which the sun of midsummer at noonday was showering down torrents of splendor. The weather was dry, the sky was cloudless, the blue depths seemed the express types of infinity; and it was not possible for eye to behold or for heart to conceive any symbols more pathetic of life and the glory of life. Let me pause for one instant in approaching a remembrance so affecting and revolutionary for my own mind, and one which (if any earthly remembrance) will survive for me in the hour of death⁠—to remind some readers, and to inform others, that in the original Opium Confessions I endeavored to explain the reason5 why death, caeteris paribus, is more profoundly affecting in summer than in other parts of the year; so far, at least, as it is liable to any modification at all from accidents of scenery or season. The reason, as I there suggested, lies in the antagonism between the tropical redundancy of life in summer and the dark sterilities of the grave. The summer we see, the grave we haunt with our thoughts; the glory is around us, the darkness is within us. And the two coming into collision, each exalts the other into stronger relief. But in my case there was even a subtler reason why the summer had this intense power of vivifying the spectacle or the thoughts of death. And, recollecting it, often I have been struck with the important truth, that far more of our deepest thoughts and feelings pass to us through perplexed combinations of concrete objects, pass to us as involutes (if I may coin that word) in compound experiences incapable of being disentangled, than ever reach us directly, and in their own abstract shapes. It had happened that amongst our nursery collection of books was the Bible illustrated with many pictures. And in long dark evenings, as my three sisters with myself sat by the firelight round the guard of our nursery, no book was so much in request amongst us. It ruled us and swayed us as mysteriously as music. One young nurse, whom we all loved, before any candle was lighted, would often strain her eye to read it for us; and, sometimes, according to her simple powers, would endeavor to explain what we found obscure. We, the children, were all constitutionally touched with pensiveness; the fitful gloom and sudden lambencies of the room by firelight suited our evening state of feelings; and they suited, also, the divine revelations of power and mysterious beauty which awed us. Above all, the story of a just man⁠—man and yet not man, real above all things, and yet shadowy above all things, who had suffered the passion of death in Palestine⁠—slept upon our minds like early dawn upon the waters. The nurse knew and explained to us the chief differences in oriental climates; and all these differences (as it happens) express themselves in the great varieties of summer. The cloudless sunlights of Syria⁠—those seemed to argue everlasting summer; the disciples plucking the ears of corn⁠—that must be summer; but, above all, the very name of Palm Sunday (a festival in the English church) troubled me like an anthem. “Sunday!” what was that? That was the day of peace which masked another peace deeper than the heart of man can comprehend. “Palms!” what were they? That was an equivocal word; palms, in the sense of trophies, expressed the pomps of life; palms, as a product of nature, expressed the pomps of summer. Yet still even this explanation does not suffice; it was not merely by the peace and by the summer, by the deep sound of rest below all rest, and of ascending glory, that I had been haunted. It was also because Jerusalem stood near to those deep images both in time and in place. The great event of Jerusalem was at hand when Palm Sunday came; and the scene of that Sunday was near in place to Jerusalem; yet what then was Jerusalem? Did I fancy it to be the omphalos (navel) of the Earth? That pretension had once been made for Jerusalem, and once for Delphi; and both pretensions had become ridiculous, as the figure of the planet became known. Yes; but if not of the Earth, for Earth’s tenant, Jerusalem was the omphalos of mortality. Yet how? there, on the contrary, it was, as we infants understood, that mortality had been trampled under foot. True; but, for that very reason, there it was that mortality had opened its very gloomiest crater. There it was, indeed, that the human had risen on wings from the grave; but, for that reason, there also it was that the divine had been swallowed up by the abyss; the lesser star could not rise, before the greater would submit to eclipse. Summer, therefore, had connected itself with death, not merely as a mode of antagonism, but also through intricate relations to scriptural scenery and events.

Out of this digression, which was almost necessary for the purpose of showing how inextricably my feelings and images of death were entangled with those of summer, I return to the bedchamber of my sister. From the gorgeous sunlight I turned round to the corpse. There lay the sweet childish figure; there the angel face; and, as people usually fancy, it was said in the house that no features had suffered any change. Had they not? The forehead, indeed⁠—the serene and noble forehead⁠—that might be the same; but the frozen eyelids, the darkness that seemed to steal from beneath them, the marble lips, the stiffening hands, laid palm to palm, as if repeating the supplications of closing anguish⁠—could these be mistaken for life? Had it been so, wherefore did I not spring to those heavenly lips with tears and never-ending kisses? But so it was not. I stood checked for a moment; awe, not fear, fell upon me; and, whilst I stood, a solemn wind began to blow⁠—the most mournful that ear ever heard. Mournful! that is saying nothing. It was a wind that had swept the fields of mortality for a hundred centuries. Many times since, upon a summer day, when the sun is about the hottest, I have remarked the same wind arising and uttering the same hollow, solemn, Memnonian, but saintly swell: it is in this world the one sole audible symbol of eternity. And three times in my life I have happened to hear the same sound in the same circumstances, namely, when standing between an open window and a dead body on a summer day.

Instantly, when my ear caught this vast Aeolian intonation, when my eye filled with the golden fullness of life, the pomps and glory of the heavens outside, and turning when it settled upon the frost which overspread my sister’s face, instantly a trance fell upon me. A vault seemed to open in the zenith of the far blue sky, a shaft which ran up forever. I, in spirit, rose as if on billows that also ran up the shaft forever; and the billows seemed to pursue the throne of God; but that also ran before us and fled away continually. The flight and the pursuit seemed to go on for ever and ever. Frost, gathering frost, some Sarsar wind of death, seemed to repel me; I slept⁠—for how long I cannot say: slowly I recovered my self-possession, and found myself standing, as before, close to my sister’s bed.

O6 flight of the solitary child to the solitary God⁠—flight from the ruined corpse to the throne that could not be ruined!⁠—how rich wert thou in truth for after years! Rupture of grief that, being too mighty for a child to sustain, foundest a happy oblivion in a heaven-born dream, and within that sleep didst conceal a dream, whose meaning, in after years, when slowly I deciphered, suddenly there flashed upon me new light; and even by the grief of a child, as I will show you, reader, hereafter, were confounded the falsehoods of philosophers.7

In the Opium Confessions I touched a little upon the extraordinary power connected with opium (after long use) of amplifying the dimensions of time. Space, also, it amplifies by degrees that are sometimes terrific. But time it is upon which the exalting and multiplying power of opium chiefly spends its operation. Time becomes infinitely elastic, stretching out to such immeasurable and vanishing termini, that it seems ridiculous to compute the sense of it, on waking, by expressions commensurate to human life. As in starry fields one computes by diameters of the Earth’s orbit, or of Jupiter’s, so, in valuing the virtual time lived during some dreams, the measurement by generations is ridiculous⁠—by millenia is ridiculous; by eons, I should say, if eons were more determinate, would be also, ridiculous. On this single occasion, however, in my life, the very inverse phenomenon occurred. But why speak of it in connection with opium? Could a child of six years old have been under that influence? No, but simply because it so exactly reversed the operation of opium. Instead of a short interval expanding into a vast one, upon this occasion a long one had contracted into a minute.

I have reason to believe that a very long one had elapsed during this wandering or suspension of my perfect mind. When I returned to myself, there was a foot (or I fancied so) on the stairs. I was alarmed; for I believed that, if anybody should detect me, means would be taken to prevent my coming again. Hastily, therefore, I kissed the lips that I should kiss no more, and slunk like a guilty thing with stealthy steps from the room. Thus perished the vision, loveliest amongst all the shows which Earth has revealed to me; thus mutilated was the parting which should have lasted forever; thus tainted with fear was the farewell sacred to love and grief, to perfect love and perfect grief.

O, Ahasuerus, everlasting Jew!8 fable or not a fable, thou when first starting on thy endless pilgrimage of woe⁠—thou when first flying through the gates of Jerusalem, and vainly yearning to leave the pursuing curse behind thee⁠—couldst not more certainly have read thy doom of sorrow in the misgivings of thy troubled brain than I when passing forever from my sister’s room. The worm was at my heart; and, confining myself to that state of life, I may say, the worm that could not die. For if, when standing upon the threshold of manhood, I had ceased to feel its perpetual gnawings, that was because a vast expansion of intellect, it was because new hopes, new necessities, and the frenzy of youthful blood, had translated me into a new creature. Man is doubtless one by some subtle nexus that we cannot perceive, extending from the newborn infant to the superannuated dotard: but as regards many affections and passions incident to his nature at different stages, he is not one; the unity of man in this respect is coextensive only with the particular stage to which the passion belongs. Some passions, as that of sexual love, are celestial by one half of their origin, animal and earthly by the other half. These will not survive their own appropriate stage. But love, which is altogether holy, like that between two children, will revisit undoubtedly by glimpses the silence and the darkness of old age: and I repeat my belief⁠—that, unless bodily torment should forbid it, that final experience in my sister’s bedroom, or some other in which her innocence was concerned, will rise again for me, to illuminate the hour of death.

On the day following this which I have recorded, came a body of medical men to examine the brain, and the particular nature of the complaint, for in some of its symptoms it had shown perplexing anomalies. Such is the sanctity of death, and especially of death alighting on an innocent child, that even gossiping people do not gossip on such a subject. Consequently, I knew nothing of the purpose which drew together these surgeons, nor suspected anything of the cruel changes which might have been wrought in my sister’s head. Long after this, I saw a similar case; I surveyed the corpse (it was that of a beautiful boy, eighteen years old, who had died of the same complaint) one hour after the surgeons had laid the skull in ruins; but the dishonors of this scrutiny were hidden by bandages, and had not disturbed the repose of the countenance. So it might have been here; but, if it were not so, then I was happy in being spared the shock, from having that marble image of peace, icy and rigid as it was, unsettled by disfiguring images. Some hours after the strangers had withdrawn, I crept again to the room; but the door was now locked, the key was taken away⁠—and I was shut out forever.

Then came the funeral. I, as a point of decorum, was carried thither. I was put into a carriage with some gentlemen whom I did not know. They were kind to me; but naturally they talked of things disconnected with the occasion, and their conversation was a torment. At the church, I was told to hold a white handkerchief to my eyes. Empty hypocrisy! What need had he of masques or mockeries, whose heart died within him at every word that was uttered? During that part of the service which passed within the church, I made an effort to attend; but I sank back continually into my own solitary darkness, and I heard little consciously, except some fugitive strains from the sublime chapter of St. Paul, which in England is always read at burials. And here I notice a profound error of our present illustrious laureate. When I heard those dreadful words⁠—for dreadful they were to me⁠—“It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory;” such was the recoil of my feelings, that I could even have shrieked out a protesting⁠—“O, no, no!” if I had not been restrained by the publicity of the occasion. In after years, reflecting upon this revolt of my feelings, which, being the voice of nature in a child, must be as true as any mere opinion of a child might probably be false, I saw, at once, the unsoundness of a passage in The Excursion. The book is not here, but the substance I remember perfectly. Mr. Wordsworth argues, that if it were not for the unsteady faith which people fix upon the beatific condition after death of those whom they deplore, nobody could be found so selfish as even secretly to wish for the restoration to Earth of a beloved object. A mother, for instance, could never dream of yearning for her child, and secretly calling it back by her silent aspirations from the arms of God, if she were but reconciled to the belief that really it was in those arms. But this I utterly deny. To take my own case, when I heard those dreadful words of St. Paul applied to my sister, namely, that she should be raised a spiritual body, nobody can suppose that selfishness, or any other feeling than that of agonizing love, caused the rebellion of my heart against them. I knew already that she was to come again in beauty and power. I did not now learn this for the first time. And that thought, doubtless, made my sorrow sublimer; but also it made it deeper. For here lay the sting of it, namely, in the fatal words⁠—“We shall be changed.” How was the unity of my interest in her to be preserved, if she were to be altered, and no longer to reflect in her sweet countenance the traces that were sculptured on my heart? Let a magician ask any woman whether she will permit him to improve her child, to raise it even from deformity to perfect beauty, if that must be done at the cost of its identity, and there is no loving mother but would reject his proposal with horror. Or, to take a case that has actually happened, if a mother were robbed of her child, at two years old, by gypsies, and the same child were restored to her at twenty, a fine young man, but divided by a sleep as it were of death from all remembrances that could restore the broken links of their once tender connection⁠—would she not feel her grief unhealed, and her heart defrauded? Undoubtedly she would. All of us ask not of God for a better thing than that we have lost; we ask for the same, even with its faults and its frailties. It is true, that the sorrowing person will also be changed eventually, but that must be by death. And a prospect so remote as that, and so alien from our present nature, cannot console us in an affliction which is not remote, but present⁠—which is not spiritual, but human.

Lastly came the magnificent service which the English Church performs at the side of the grave. There is exposed once again, and for the last time, the coffin. All eyes survey the record of name, of sex, of age, and the day of departure from Earth⁠—records how useless! and dropped into darkness as if messages addressed to worms. Almost at the very last comes the symbolic ritual, tearing and shattering the heart with volleying discharges, peal after peal, from the final artillery of woe. The coffin is lowered into its home; it has disappeared from the eye. The sacristan stands ready, with his shovel of earth and stones. The priest’s voice is heard once more⁠—earth to earth, and the dread rattle ascends from the lid of the coffin; ashes to ashes, and again the killing sound is heard; dust to dust, and the farewell volley announces that the grave⁠—the coffin⁠—the face are sealed up for ever and ever.

O, grief! thou art classed amongst the depressing passions. And true it is, that thou humblest to the dust, but also thou exaltest to the clouds. Thou shakest as with ague, but also thou steadiest like frost. Thou sickenest the heart, but also thou healest its infirmities. Among the very foremost of mine was morbid sensibility to shame. And, ten years afterwards, I used to reproach myself with this infirmity, by supposing the case, that, if it were thrown upon me to seek aid for a perishing fellow-creature, and that I could obtain that aid only by facing a vast company of critical or sneering faces, I might, perhaps, shrink basely from the duty. It is true, that no such case had ever actually occurred, so that it was a mere romance of casuistry to tax myself with cowardice so shocking. But, to feel a doubt, was to feel condemnation; and the crime which might have been was in my eyes the crime which had been. Now, however, all was changed; and for anything which regarded my sister’s memory, in one hour I received a new heart. Once in Westmoreland I saw a case resembling it. I saw a ewe suddenly put off and abjure her own nature, in a service of love⁠—yes, slough it as completely as ever serpent sloughed his skin. Her lamb had fallen into a deep trench, from which all escape was hopeless, without the aid of man. And to a man she advanced boldly, bleating clamorously, until he followed her and rescued her beloved. Not less was the change in myself. Fifty thousand sneering faces would not have troubled me in any office of tenderness to my sister’s memory. Ten legions would not have repelled me from seeking her, if there was a chance that she could be found. Mockery! it was lost upon me. Laugh at me, as one or two people did! I valued not their laughter. And when I was told insultingly to cease “my girlish tears,” that word “girlish” had no sting for me, except as a verbal echo to the one eternal thought of my heart⁠—that a girl was the sweetest thing I, in my short life, had known⁠—that a girl it was who had crowned the Earth with beauty, and had opened to my thirst fountains of pure celestial love, from which, in this world, I was to drink no more.

Interesting it is to observe how certainly all deep feelings agree in this, that they seek for solitude, and are nursed by solitude. Deep grief, deep love, how naturally do these ally themselves with religious feeling; and all three⁠—love, grief, religion⁠—are haunters of solitary places. Love, grief, the passion of reverie, or the mystery of devotion⁠—what were these, without solitude? All day long, when it was not impossible for me to do so, I sought the most silent and sequestered nooks in the grounds about the house, or in the neighboring fields. The awful stillness occasionally of summer noons, when no winds were abroad, the appealing silence of gray or misty afternoons⁠—these were fascinations as of witchcraft. Into the woods or the desert air I gazed, as if some comfort lay hid in them. I wearied the heavens with my inquest of beseeching looks. I tormented the blue depths with obstinate scrutiny, sweeping them with my eyes, and searching them forever after one angelic face that might, perhaps, have permission to reveal itself for a moment. The faculty of shaping images in the distance out of slight elements, and grouping them after the yearnings of the heart, aided by a slight defect in my eyes, grew upon me at this time. And I recall at the present moment one instance of that sort, which may show how merely shadows, or a gleam of brightness, or nothing at all, could furnish a sufficient basis for this creative faculty.

On Sunday mornings I was always taken to church: it was a church on the old and natural model of England, having aisles, galleries, organs, all things ancient and venerable, and the proportions majestic. Here, whilst the congregation knelt through the long litany, as often as we came to that passage, so beautiful amongst many that are so, where God is supplicated on behalf of “all sick persons and young children,” and that he would “show his pity upon all prisoners and captives,”⁠—I wept in secret, and raising my streaming eyes to the windows of the galleries, saw, on days when the sun was shining, a spectacle as affecting as ever prophet can have beheld. The sides of the windows were rich with storied glass; through the deep purples and crimsons streamed the golden light; emblazonries of heavenly illumination mingling with the earthly emblazonries of what is grandest in man. There were the apostles that had trampled upon Earth, and the glories of Earth, out of celestial love to man. There were the martyrs that had borne witness to the truth through flames, through torments, and through armies of fierce insulting faces. There were the saints who, under intolerable pangs, had glorified God by meek submission to his will. And all the time, whilst this tumult of sublime memorials held on as the deep chords from an accompaniment in the bass, I saw through the wide central field of the window, where the glass was uncolored, white fleecy clouds sailing over the azure depths of the sky; were it but a fragment or a hint of such a cloud, immediately under the flash of my sorrow-haunted eye, it grew and shaped itself into visions of beds with white lawny curtains; and in the beds lay sick children, dying children, that were tossing in anguish, and weeping clamorously for death. God, for some mysterious reason, could not suddenly release them from their pain; but he suffered the beds, as it seemed, to rise slowly through the clouds; slowly the beds ascended into the chambers of the air; slowly, also, his arms descended from the heavens, that he and his young children, whom in Judea, once and forever, he had blessed, though they must pass slowly through the dreadful chasm of separation, might yet meet the sooner. These visions were self-sustained. These visions needed not that any sound should speak to me, or music mould my feelings. The hint from the litany, the fragment from the clouds⁠—those and the storied windows were sufficient. But not the less the blare of the tumultuous organ wrought its own separate creations. And oftentimes in anthems, when the mighty instrument threw its vast columns of sound, fierce yet melodious, over the voices of the choir⁠—when it rose high in arches, as might seem, surmounting and overriding the strife of the vocal parts, and gathering by strong coercion the total storm into unity⁠—sometimes I seemed to walk triumphantly upon those clouds which so recently I had looked up to as mementos of prostrate sorrow, and even as ministers of sorrow in its creations; yes, sometimes under the transfigurations of music I felt9 of grief itself as a fiery chariot for mounting victoriously above the causes of grief.

I point so often to the feelings, the ideas, or the ceremonies of religion, because there never yet was profound grief nor profound philosophy which did not inosculate at many points with profound religion. But I request the reader to understand, that of all things I was not, and could not have been, a child trained to talk of religion, least of all to talk of it controversially or polemically. Dreadful is the picture, which in books we sometimes find, of children discussing the doctrines of Christianity, and even teaching their seniors the boundaries and distinctions between doctrine and doctrine. And it has often struck me with amazement, that the two things which God made most beautiful among his works, namely, infancy and pure religion, should, by the folly of man (in yoking them together on erroneous principles), neutralize each other’s beauty, or even form a combination positively hateful. The religion becomes nonsense, and the child becomes a hypocrite. The religion is transfigured into cant, and the innocent child into a dissembling liar.10

God, be assured, takes care for the religion of children, wheresoever his Christianity exists. Wheresoever there is a national church established, to which a child sees his friends resorting⁠—wheresoever he beholds all whom he honors periodically prostrate before those illimitable heavens which fill to overflowing his young adoring heart⁠—wheresoever he sees the sleep of death falling at intervals upon men and women whom he knows, depth as confounding to the plummet of his mind as those heavens ascend beyond his power to pursue⁠—there take you no thought for the religion of a child, any more than for the lilies how they shall be arrayed, or for the ravens how they shall feed their young.

God speaks to children, also, in dreams, and by the oracles that lurk in darkness. But in solitude, above all things, when made vocal by the truths and services of a national church, God holds “communion undisturbed” with children. Solitude, though silent as light, is, like light, the mightiest of agencies; for solitude is essential to man. All men come into this world alone; all leave it alone. Even a little child has a dread, whispering consciousness, that if he should be summoned to travel into God’s presence, no gentle nurse will be allowed to lead him by the hand, nor mother to carry him in her arms, nor little sister to share his trepidations. King and priest, warrior and maiden, childish mind in all things. King and priest, warrior and maiden, philosopher and child, all must walk those mighty galleries alone. The solitude, therefore, which in this world appals or fascinates a child’s heart, is but the echo of a far deeper solitude through which already he has passed, and of another solitude, deeper still, through which he has to pass: reflex of one solitude⁠—prefiguration of another.

O, burden of solitude, that cleavest to man through every stage of his being! in his birth, which has been⁠—in his life, which is⁠—in his death, which shall be⁠—mighty and essential solitude! that wast, and art, and art to be;⁠—thou broodest, like the spirit of God moving upon the surface of the deeps, over every heart that sleeps in the nurseries of Christendom. Like the vast laboratory of the air, which, seeming to be nothing, or less than the shadow of a shade, hides within itself the principles of all things, solitude for the child is the Agrippa’s mirror of the unseen universe. Deep is the solitude in life of millions upon millions, who, with hearts welling forth love, have none to love them. Deep is the solitude of those who, with secret griefs, have none to pity them. Deep is the solitude of those who, fighting with doubts or darkness, have none to counsel them. But deeper than the deepest of these solitudes is that which broods over childhood, bringing before it, at intervals, the final solitude which watches for it, and is waiting for it within the gates of death. Reader, I tell you a truth, and hereafter I will convince you of this truth, that for a Grecian child solitude was nothing, but for a Christian child it has become the power of God and the mystery of God. O, mighty and essential solitude, that wast, and art, and art to be! thou, kindling under the torch of Christian revelations, art now transfigured forever, and hast passed from a blank negation into a secret hieroglyphic from God, shadowing in the hearts of infancy the very dimmest of his truths!

“But you forget her,” says the cynic; “you happened one day to forget this sister of yours.” Why not? To cite the beautiful words of Wallenstein⁠—

“What pang
Is permanent with man?
From the highest,
As from the vilest thing of every day,
He learns to wean himself.
For the strong hours
Conquer him.”11

Yes, there lies the fountain of human oblivions. It is Time, the great conqueror, it is the “strong hours” whose batteries storm every passion of men. For, in the fine expression of Schiller, “Was verschmerzte nicht der mensch?” What sorrow is in man that will not finally fret itself to sleep? Conquering, at last, gates of brass, or pyramids of granite, why should it be a marvel to us, or a triumph to Time, that he is able to conquer a frail human heart?

However, for this once, my cynic must submit to be told that he is wrong. Doubtless, it is presumption in me to suggest that his sneers can ever go awry, anymore than the shafts of Apollo. But still, however impossible such a thing is, in this one case it happens that they have. And when it happens that they do not, I will tell you, reader, why, in my opinion, it is; and you will see that it warrants no exultation in the cynic. Repeatedly I have heard a mother reproaching herself, when the birthday revolved of the little daughter whom so suddenly she had lost, with her own insensibility, that could so soon need a remembrancer of the day. But, besides that the majority of people in this world (as being people called to labor) have no time left for cherishing grief by solitude and meditation, always it is proper to ask whether the memory of the lost person were chiefly dependent upon a visual image. No death is usually half so affecting as the death of a young child from two to five years old.

But yet, for the same reason which makes the grief more exquisite, generally for such a loss it is likely to be more perishable. Wherever the image, visually or audibly, of the lost person, is more essential to the life of the grief, there the grief will be more transitory.

Faces begin soon (in Shakespeare’s fine expression) to “dislimn;” features fluctuate; combinations of feature unsettle. Even the expression becomes a mere idea that you can describe to another, but not an image that you can reproduce for yourself. Therefore it is that the faces of infants, though they are divine as flowers in a savanna of Texas, or as the carolling of birds in a forest, are, like flowers in Texas, and the carolling of birds in a forest, soon overtaken by the pursuing darkness that swallows up all things human. All glories of flesh vanish; and this, the glory of infantine beauty seen in the mirror of the memory, soonest of all. But when the departed persons worked upon yourself by powers that were intellectual and moral⁠—powers in the flesh, though not of the flesh⁠—the memorials in your own heart become more steadfast, if less affecting at the first. Now, in my sister were combined for me both graces⁠—the graces of childhood, and the graces of expanding thought. Besides that, as regards merely the personal image, always the smooth rotundity of baby features must vanish sooner, as being less individual than the features in a child of eight, touched with a pensive tenderness, and exalted into a characteristic expression by a premature intellect.

Rarely do things perish from my memory that are worth remembering. Rubbish dies instantly. Hence it happens that passages in Latin or English poets, which I never could have read but once (and that thirty years ago), often begin to blossom anew when I am lying awake, unable to sleep. I become a distinguished compositor in the darkness: and, with my aerial composing-stick, sometimes I “set up” half a page of verses, that would be found tolerably correct if collated with the volume that I never had in my hand but once. I mention this in no spirit of boasting. Far from it: for, on the contrary, among my mortifications have been compliments to my memory, when, in fact, any compliment that I had merited was due to the higher faculty of an electric aptitude for seizing analogies, and by means of those aerial pontoons passing over like lightning from one topic to another. Still it is a fact that this pertinacious life of memory for things that simply touch the ear, without touching the consciousness, does, in fact, beset me. Said but once, said but softly, not marked at all, words revive before me in darkness and solitude; and they arrange themselves gradually into sentences, but through an effort sometimes of a distressing kind, to which I am in a manner forced to become a party. This being so, it was no great instance of that power, that three separate passages in the funeral service, all of which but one had escaped my notice at the time, and even that one as to the part I am going to mention, but all of which must have struck on my ear, restored themselves perfectly when I was lying awake in bed; and though struck by their beauty, I was also incensed by what seemed to me the harsh sentiment expressed in two of these passages. I will cite all the three in an abbreviated form, both for my immediate purpose, and for the indirect purpose of giving to those unacquainted with the English funeral service some specimens of its beauty.

The first passage was this: “Forasmuch as it hath pleased Almighty God, of his great mercy, to take unto himself the soul of our dear sister here departed, we therefore commit her body to the ground, earth to earth, ashes to ashes, dust to dust, in sure and certain hope of the resurrection to eternal life.”

I pause to remark that a sublime effect arises at this point through a sudden rapturous interpolation from the Apocalypse, which, according to the rubric, “shall be said or sung;” but always let it be sung, and by the full choir:

“I heard a voice from heaven saying unto me, Write, from henceforth blessed are the dead which die in the Lord; even so saith the Spirit; for they rest from their labors.”

The second passage, almost immediately succeeding to this awful burst of heavenly trumpets, and the one which more particularly offended me, though otherwise even then, in my seventh year, I could not but be touched by its beauty, was this:⁠—

“Almighty God, with whom do live the spirits of them that depart hence in the Lord, and with whom the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity; we give thee hearty thanks that it hath pleased thee to deliver this our sister out of the miseries of this sinful world; beseeching thee, that it may please thee of thy gracious goodness shortly to accomplish the number of thine elect, and to hasten thy kingdom.”

In what world was I living when a man (calling himself a man of God) could stand up publicly and give God “hearty thanks” that he had taken away any sister? But, young child, understand⁠—taken her away from the miseries of this sinful world. O yes! I hear what you say; I understand that; but that makes no difference at all. She being gone, this world doubtless (as you say) is a world of unhappiness. But for me ubi Caesar, ibi Roma⁠—where my sister was, there was paradise; no matter whether in heaven above, or on the earth beneath. And he had taken her away, cruel priest! of his “great mercy!” I did not presume, child though I was, to think rebelliously against that. The reason was not any hypocritical or canting submission where my heart yielded none, but because already my deep musing intellect had perceived a mystery and a labyrinth in the economies of this world. God, I saw, moved not as we moved⁠—walked not as we walked⁠—thought not as we think. Still I saw no mercy to myself, a poor, frail, dependent creature, torn away so suddenly from the prop on which altogether it depended. O yes! perhaps there was; and many years after I came to suspect it. Nevertheless it was a benignity that pointed far ahead; such as by a child could not have been perceived, because then the great arch had not come round; could not have been recognized, if it had come round; could not have been valued, if it had even been dimly recognized.

Finally, as the closing prayer in the whole service, stood this, which I acknowledged then, and now acknowledge, as equally beautiful and consolatory; for in this was no harsh peremptory challenge to the infirmities of human grief, as to a thing not meriting notice in a religious rite. On the contrary, there was a gracious condescension from the great apostle to grief, as to a passion that he might perhaps himself have participated.

“O, merciful God! the Father of our Lord Jesus Christ, who is the resurrection and the life, in whom whosoever believeth shall live, though he die; who also taught us by his holy apostle St. Paul not to be sorry, as men without hope, for them that sleep in him; we meekly beseech thee, oh Father! to raise us from the death of sin unto the life of righteousness; that, when we shall depart this life, we may rest in him as our hope is⁠—that this our sister doth.”

Ah, that was beautiful⁠—that was heavenly! We might be sorry, we had leave to be sorry; only not without hope. And we were by hope to rest in Him, as this our sister doth. And howsoever a man may think that he is without hope, I, that have read the writing upon these great abysses of grief, and viewed their shadows under the correction of mightier shadows from deeper abysses since then, abysses of aboriginal fear and eldest darkness, in which yet I believe that all hope had not absolutely died, know that he is in a natural error. If, for a moment, I and so many others, wallowing in the dust of affliction, could yet rise up suddenly like the dry corpse12 which stood upright in the glory of life when touched by the bones of the prophet; if in those vast choral anthems, heard by my childish ear, the voice of God wrapt itself as in a cloud of music, saying⁠—“Child, that sorrowest, I command thee to rise up and ascend for a season into my heaven of heavens,”⁠—then it was plain that despair, that the anguish of darkness, was not essential to such sorrow, but might come and go even as light comes and goes upon our troubled Earth.

Yes! the light may come and go; grief may wax and wane; grief may sink; and grief again may rise, as in impassioned minds oftentimes it does, even to the heaven of heavens; but there is a necessity that, if too much left to itself in solitude, finally it will descend into a depth from which there is no reascent; into a disease which seems no disease; into a languishing which, from its very sweetness, perplexes the mind, and is fancied to be very health. Witchcraft has seized upon you⁠—nympholepsy has struck you. Now you rave no more. You acquiesce; nay, you are passionately delighted in your condition. Sweet becomes the grave, because you also hope immediately to travel thither: luxurious is the separation, because only perhaps for a few weeks shall it exist for you; and it will then prove but the brief summer night that had retarded a little, by a refinement of rapture, the heavenly dawn of reunion. Inevitable sometimes it is in solitude⁠—that this should happen with minds morbidly meditative; that, when we stretch out our arms in darkness, vainly striving to draw back the sweet faces that have vanished, slowly arises a new stratagem of grief, and we say, “Be it that they no more come back to us, yet what hinders but we should go to them?”

Perilous is that crisis for the young. In its effect perfectly the same as the ignoble witchcraft of the poor African Obeah,13 this sublimer witchcraft of grief will, if left to follow its own natural course, terminate in the same catastrophe of death. Poetry, which neglects no phenomena that are interesting to the heart of man, has sometimes touched a little

“On the sublime attractions of the grave.”

But you think that these attractions, existing at times for the adult, could not exist for the child. Understand that you are wrong. Understand that these attractions do exist for the child; and perhaps as much more strongly than they can exist for the adult, by the whole difference between the concentration of a childish love, and the inevitable distraction upon multiplied objects of any love that can affect any adult. There is a German superstition (well known by a popular translation) of the Erl-king’s Daughter, who fixes her love upon some child, and seeks to wile him away into her own shadowy kingdom in forests.

“Who is it that rides through the forest so fast?”

It is a knight, who carries his child before him on the saddle. The Erl-king’s Daughter rides on his right hand, and still whispers temptations to the infant audible only to him.

“If thou wilt, dear baby, with me go away,
We will see a fine show, we will play a fine play.”

The consent of the baby is essential to her success. And finally she does succeed. Other charms, other temptations, would have been requisite for me. My intellect was too advanced for those fascinations. But could the Erl-king’s Daughter have revealed herself to me, and promised to lead me where my sister was, she might have wiled me by the hand into the dimmest forests upon Earth. Languishing was my condition at that time. Still I languished for things “which” (a voice from heaven seemed to answer through my own heart) “cannot be granted;” and which, when again I languished, again the voice repeated, “cannot be granted.”

Well it was for me that, at this crisis, I was summoned to put on the harness of life by commencing my classical studies under one of my guardians, a clergyman of the English Church, and (so far as regarded Latin) a most accomplished scholar.

At the very commencement of my new studies there happened an incident which afflicted me much for a short time, and left behind a gloomy impression, that suffering and wretchedness were diffused amongst all creatures that breathe. A person had given me a kitten. There are three animals which seem, beyond all others, to reflect the beauty of human infancy in two of its elements⁠—namely, joy and guileless innocence, though less in its third element of simplicity, because that requires language for its full expression: these three animals are the kitten, the lamb, and the fawn. Other creatures may be as happy, but they do not show it so much. Great was the love which poor silly I had for this little kitten; but, as I left home at ten in the morning, and did not return till near five in the afternoon, I was obliged, with some anxiety, to throw it for those seven hours upon its own discretion, as infirm a basis for reasonable hope as could be imagined. I did not wish the kitten, indeed, at all less foolish than it was, except just when I was leaving home, and then its exceeding folly gave me a pang. Just about that time, it happened that we had received, as a present from Leicestershire, a fine young Newfoundland dog, who was under a cloud of disgrace for crimes of his youthful blood committed in that county. One day he had taken too great a liberty with a pretty little cousin of mine, Emma H⁠⸺, about four years old. He had, in fact, bitten off her cheek, which, remaining attached by a shred, was, through the energy of a governess, replaced, and subsequently healed without a scar. His name being “Turk,” he was immediately pronounced by the best Greek scholar of that neighborhood, ἐπωνυμς, (that is, named significantly, or reporting his nature in his name). But as Miss Emma confessed to having been engaged in taking away a bone from him, on which subject no dog can be taught to understand a joke, it did not strike our own authorities that he was to be considered in a state of reprobation; and as our gardens (near to a great town) were, on account chiefly of melons, constantly robbed, it was held that a moderate degree of fierceness was rather a favorable trait in his character. My poor kitten, it was supposed, had been engaged in the same playful trespass upon Turk’s property as my Leicestershire cousin, and Turk laid her dead on the spot. It is impossible to describe my grief when the case was made known to me at five o’clock in the evening, by a man’s holding out the little creature dead: she that I had left so full of glorious life⁠—life which even in a kitten is infinite⁠—was now stretched in motionless repose. I remember that there was a large coal-stack in the yard. I dropped my Latin books, sat down upon a huge block of coal, and burst into a passion of tears. The man, struck with my tumultuous grief, hurried into the house; and from the lower regions deployed instantly the women of the laundry and the kitchen. No one subject is so absolutely sacred, and enjoys so classical a sanctity among servant-girls, as 1. Grief; and 2. Love which is unfortunate. All the young women took me up in their arms and kissed me; and, last of all, an elderly woman, who was the cook, not only kissed me, but wept so audibly, from some suggestion doubtless of grief personal to herself, that I threw my arms about her neck and kissed her also. It is probable, as I now suppose, that some account of my grief for my sister had reached them. Else I was never allowed to visit their region of the house. But, however that might be, afterwards it struck me, that if I had met with so much sympathy, or with any sympathy at all, from the servant chiefly connected with myself in the desolating grief I had suffered, possibly I should not have been so profoundly shaken.

But did I in the meantime feel anger towards Turk? Not the least. And the reason was this:⁠—My guardian, who taught me Latin, was in the habit of coming over and dining at my mother’s table whenever he pleased. On these occasions, he, who like myself pitied dependent animals, went invariably into the yard of the offices, taking me with him, and unchained the dogs. There were two⁠—Grim, a mastiff, and Turk, our young friend. My guardian was a bold, athletic man, and delighted in dogs. He told me, which also my own heart told me, that these poor dogs languished out their lives under this confinement. The moment that I and my guardian (ego et rex meus) appeared in sight of the two kennels, it is impossible to express the joy of the dogs. Turk was usually restless; Grim slept away his life in surliness. But at the sight of us⁠—of my little insignificant self and my six-foot guardian⁠—both dogs yelled with delight. We unfastened their chains with our own hands, they licking our hands; and as to myself, licking my miserable little face; and at one bound they reentered upon their natural heritage of joy. Always we took them through the fields, where they molested nothing, and closed with giving them a cold bath in the brook which bounded my father’s property. What despair must have possessed our dogs when they were taken back to their hateful prisons! and I, for my part, not enduring to see their misery, slunk away when the rechaining commenced. It was in vain to tell me that all people, who had property out of doors to protect, chained up dogs in the same way. This only proved the extent of the oppression; for a monstrous oppression it did seem, that creatures, boiling with life and the desires of life, should be thus detained in captivity until they were set free by death. That liberation visited poor Grim and Turk sooner than any of us expected, for they were both poisoned, within the year that followed, by a party of burglars. At the end of that year, I was reading the Aeneid; and it struck me, who remembered the howling recusancy of Turk, as a peculiarly fine circumstance, introduced amongst the horrors of Tartarus, that sudden gleam of powerful animals, full of life and conscious rights, rebelling against chains⁠—

“Ireque leonum
Vinecla recusantum.”14

Virgil had doubtless picked up that gem in his visits at feeding-time to the caveae of the Roman amphitheatre. But the rights of brute creatures to a merciful forbearance on the part of man could not enter into the feeblest conceptions of one belonging to a nation that (although too noble to be wantonly cruel) yet in the same amphitheatre manifested so little regard even to human rights. Under Christianity the condition of the brute has improved, and will improve much more. There is ample room. For, I am sorry to say, that the commonest vice of Christian children, too often surveyed with careless eyes by mothers that in their human relations are full of kindness, is cruelty to the inferior creatures thrown upon their mercy. For my own part, what had formed the groundwork of my happiness (since joyous was my nature, though overspread with a cloud of sadness) had been from the first a heart overflowing with love. And I had drunk in too profoundly the spirit of Christianity from our many nursery readings, not to read also in its divine words the justification of my own tendencies. That which I desired was the thing which I ought to desire; the mercy that I loved was the mercy that God had blessed. From the Sermon on the Mount resounded forever in my ears⁠—“Blessed are the merciful!” I needed not to add⁠—“For they shall obtain mercy.” By lips so holy, and when standing in the atmosphere of truths so divine, simply to have been blessed⁠—that was a sufficient ratification; every truth so revealed, and so hallowed by position, starts into sudden life, and becomes to itself its own authentication, needing no proof to convince, needing no promise to allure.

It may well be supposed, therefore, that having so early awakened within me what may be philosophically called the transcendental justice of Christianity, I blamed not Turk for yielding to the coercion of his nature. He had killed the object of my love. But, besides that he was under the constraint of a primary appetite, Turk was himself the victim of a killing oppression. He was doomed to a fretful existence so long as he should exist at all. Nothing could reconcile this to my benignity, which at that time rested upon two pillars⁠—upon the deep, deep heart which God had given to me at my birth, and upon exquisite health. Up to the age of two, and almost through that entire space of twenty-four months, I had suffered from ague; but when that left me, all germs and traces of ill health fled away forever, except only such (and those how curable!) as I inherited from my schoolboy distresses in London, or had created by means of opium. Even the long ague was not without ministrations of favor to my prevailing temper; and, on the whole, no subject for pity, since naturally it won for me the sweet caresses of female tenderness, both young and old. I was a little petted; but you see by this time, reader, that I must have been too much of a philosopher, even in the year one ab urbe condita of my frail earthly tenement, to abuse such indulgence. It also won for me a ride on horseback whenever the weather permitted. I was placed on a pillow, in front of a cankered old man, upon a large white horse, not so young as I was, but still showing traces of blood. And even the old man, who was both the oldest and the worst of the three, talked with gentleness to myself, reserving his surliness for all the rest of the world.

These things pressed with a gracious power of incubation upon my predispositions; and in my overflowing love I did things fitted to make the reader laugh, and sometimes fitted to bring myself into perplexity. One instance from a thousand may illustrate the combination of both effects. At four years old, I had repeatedly seen the housemaid raising her long broom, and pursuing (generally destroying) a vagrant spider. The holiness of all life, in my eyes, forced me to devise plots for saving the poor doomed wretch; and thinking intercession likely to prove useless, my policy was, to draw off the housemaid on pretence of showing her a picture, until the spider, already en route, should have had time to escape. Very soon, however, the shrewd housemaid, marking the coincidence of these picture exhibitions with the agonies of fugitive spiders, detected my stratagem; so that, if the reader will pardon an expression borrowed from the street, hence-forwards the picture was “no go.” However, as she approved of my motive, she told me of the many murders that the spider had committed, and next (which was worse) of the many that he certainly would commit, if reprieved. This staggered me. I could have gladly forgiven the past; but it did seem a false mercy to spare one spider in order to scatter death amongst fifty flies. I thought timidly, for a moment, of suggesting that people sometimes repented, and that he might repent; but I checked myself, on considering that I had never read any account, and that she might laugh at the idea, of a penitent spider. To desist was a necessity, in these circumstances. But the difficulty which the housemaid had suggested did not depart; it troubled my musing mind to perceive that the welfare of one creature might stand upon the ruin of another; and the case of the spider remained thenceforwards even more perplexing to my understanding than it was painful to my heart.

The reader is likely to differ from me upon the question, moved by recurring to such experiences of childhood, whether much value attaches to the perceptions and intellectual glimpses of a child. Children, like men, range through a gamut that is infinite, of temperaments and characters, ascending from the very dust below our feet to highest heaven. I have seen children that were sensual, brutal, devilish. But, thanks be to the vis medicatrix of human nature, and to the goodness of God, these are as rare exhibitions as all other monsters. People thought, when seeing such odious travesties and burlesques upon lovely human infancy, that perhaps the little wretches might be kilcrops.15 Yet, possibly (it has since occurred to me), even these children of the fiend, as they seemed, might have one chord in their horrible natures that answered to the call of some sublime purpose. There is a mimic instance of this kind, often found amongst ourselves in natures that are not really “horrible,” but which seem such to persons viewing them from a station not sufficiently central:⁠—Always there are mischievous boys in a neighborhood⁠—boys who tie canisters to the tails of cats belonging to ladies⁠—a thing which greatly I disapprove; and who rob orchards⁠—a thing which slightly I disapprove; and, behold! the next day, on meeting the injured ladies, they say to me, “O, my dear friend, never pretend to argue for him! This boy, we shall all see, will come to be hanged.” Well, that seems a disagreeable prospect for all parties; so I change the subject; and, lo! five years later, there is an English frigate fighting with a frigate of heavier metal (no matter of what nation). The noble captain has manoeuvred as only his countrymen can manoeuvre; he has delivered his broadsides as only the proud islanders can deliver them. Suddenly he sees the opening for a coup-de-main; through his speaking-trumpet he shouts, “Where are my boarders?” And instantly rise upon the deck, with the gayety of boyhood, in white shirtsleeves bound with black ribbons, fifty men, the elite of the crew; and, behold! at the very head of them, cutlass in hand, is our-friend, the tier of canisters to the tails of ladies’ cats⁠—a thing which greatly I disapprove, and also the robber of orchards⁠—a thing which slightly I disapprove. But here is a man that will not suffer you either greatly or slightly to disapprove him. Fire celestial burns in his eye; his nation⁠—his glorious nation⁠—is in his mind; himself he regards no more than the life of a cat, or the ruin of a canister. On the deck of the enemy he throws himself with rapture; and if he is amongst the killed⁠—if he, for an object so gloriously unselfish, lays down with joy his life and glittering youth⁠—mark this, that, perhaps, he will not be the least in heaven.

But coming back to the case of childhood, I maintain steadfastly that into all the elementary feelings of man children look with more searching gaze than adults. My opinion is, that where circumstances favor, where the heart is deep, where humility and tenderness exist in strength, where the situation is favorable as to solitude and as to genial feelings, children have a specific power of contemplating the truth, which departs as they enter the world. It is clear to me, that children, upon elementary paths which require no knowledge of the world to unravel, tread more firmly than men; have a more pathetic sense of the beauty which lies in justice; and, according to the immortal ode of our great laureate (ode “On the Intimations of Immortality in Childhood”), a far closer communion with God. I, if you observe, do not much intermeddle with religion, properly so called. My path lies on the interspace between religion and philosophy, that connects them both. Yet here, for once, I shall trespass on grounds not properly mine, and desire you to observe in Matthew 21:15, who were those that, crying in the temple, made the first public recognition of Christianity. Then, if you say, “O, but children echo what they hear, and are no independent authorities!” I must request you to extend your reading into verse 16, where you will find that the testimony of these children, as bearing an original value, was ratified by the highest testimony; and the recognition of these children did itself receive a heavenly recognition. And this could not have been, unless there were children in Jerusalem who saw into truth with a far sharper eye than Sanhedrims and Rabbis.

It is impossible, with respect to any memorable grief, that it can be adequately exhibited so as to indicate the enormity of the convulsion which really it caused, without viewing it under a variety of aspects⁠—a thing which is here almost necessary for the effect of proportion to what follows: first, for instance, in its immediate pressure, so stunning and confounding; secondly, in its oscillations, as in its earlier agitations, frantic with tumults, that borrow the wings of the winds; or in its diseased impulses of sick languishing desire, through which sorrow transforms itself to a sunny angel, that beckons us to a sweet repose. These phases of revolving affection I have already sketched. And I shall also sketch a third, that is, where the affliction, seemingly hushing itself to sleep, suddenly soars upwards, again upon combining with another mode of sorrow, namely, anxiety without definite limits, and the troublet of a reproaching conscience. As sometimes,16 upon the English lakes, waterfowl that have careered in the air until the eye is wearied with the eternal wheelings of their inimitable flight⁠—Grecian simplicities of motion, amidst a labyrinthine infinity of curves that would baffle the geometry of Apollonius⁠—seek the water at last, as if with some settled purpose (you imagine) of reposing. Ah, how little have you understood the omnipotence of that life which they inherit! They want no rest: they laugh at resting; all is “make believe,” as when an infant hides its laughing face behind its mother’s shawl. For a moment it is still. Is it meaning to rest? Will its impatient heart endure to lurk there for long? Ask, rather, if a cataract will stop from fatigue. Will a sunbeam sleep on its travels? or the Atlantic rest from its labors? As little can the infant, as little can the waterfowl of the lakes, suspend their play, except as a variety of play, or rest unless, when nature compels them. Suddenly starts off the infant, suddenly ascend the birds, to new evolutions as incalculable as the caprices of a kaleidoscope; and the glory of their motions, from the mixed immortalities of beauty and inexhaustible variety, becomes at least pathetic to survey. So also, and with such life of variation, do the primary convulsions of nature⁠—such, perhaps, as only primary17 formations in the human system can experience⁠—come round again and again by reverberating shocks.

The new intercourse with my guardian, and the changes of scene which naturally it led to, were of use in weaning my mind from the mere disease which threatened it in case I had been left any longer to my total solitude. But out of these changes grew an incident which restored my grief, though in a more troubled shape, and now for the first time associated with something like remorse and deadly anxiety. I can safely say that this was my earliest trespass, and perhaps a venial one, all things considered. Nobody ever discovered it; and but for my own frankness it would not be known to this day. But that I could not know; and for years⁠—that is, from seven or earlier up to ten⁠—such was my simplicity, that I lived in constant terror. This, though it revived my grief, did me probably great service; because it was no longer a state of languishing desire tending to torpor, but of feverish irritation and gnawing care, that kept alive the activity of my understanding. The case was this:⁠—It happened that I had now, and commencing with my first introduction to Latin studies, a large weekly allowance of pocket-money⁠—too large for my age, but safely entrusted to myself, who never spent or desired to spend one fraction of it upon anything but books. But all proved too little for my colossal schemes. Had the Vatican, the Bodleian, and the Bibliothèque du Roi, been all emptied into one collection for my private gratification, little progress would have been made towards content in this particular craving. Very soon I had run ahead of my allowance, and was about three guineas deep in debt. There I paused; for deep anxiety now began to oppress me as to the course in which this mysterious (and indeed guilty) current of debt would finally flow. For the present it was frozen up; but I had some reason for thinking that Christmas thawed all debts whatsoever, and set them in motion towards innumerable pockets. Now my debt would be thawed with all the rest; and in what direction would it flow? There was no river that would carry it off to sea; to somebody’s pocket it would beyond a doubt make its way; and who was that somebody? This question haunted me forever. Christmas had come, Christmas had gone, and I heard nothing of the three guineas. But I was not easier for that. Far rather I would have heard of it; for this indefinite approach of a loitering catastrophe gnawed and fretted my feelings. No Grecian audience ever waited with more shuddering horror for the anagnorisis18 of the Oedipus, who could not possibly care for my trifling custom than I for the explosion of my debt. Had I been less ignorant, I should have proposed to mortgage my weekly allowance for the debt, or to form a sinking fund for redeeming it; for the weekly sum was nearly five percent on the entire debt. But I had a mysterious awe of ever alluding to it. This arose from my want of some confidential friend; whilst my grief pointed continually to the remembrance, that so it had not always been. But was not the bookseller to blame in suffering a child scarcely seven years old to contract such a debt? Not in the least. He was both a rich man, and notoriously an honorable man. Indeed, the money which I myself spent every week in books would reasonably have caused him to presume that so small a sum as three guineas might well be authorized by my family. He stood, however, on plainer ground; for my guardian, who was very indolent (as people chose to call it)⁠—that is, like his little melancholy ward, spent all his time in reading, often enough would send me to the bookseller’s with a written order for books. This was to prevent my forgetting. But when he found that such a thing as “forgetting,” in the case of a book, was wholly out of the question for me, the trouble of writing was dismissed. And thus I had become factor-general, on the part of my guardian, both for his books, and for such as were wanted on my own account, in the natural course of my education. My private “little account” had therefore in fact flowed homewards at Christmas, not (as I anticipated) in the shape of an independent current, but as a little tributary rill, that was lost in the waters of some more important river. This I now know, but could not then have known with any certainty. So far, however, the affair would gradually have sunk out of my anxieties, as time wore on. But there was another item in the case, which, from the excess of my ignorance, preyed upon my spirits far more keenly; and this, keeping itself alive, kept also the other incident alive. With respect to the debt, I was not so ignorant as to think it of much danger by the mere amount⁠—my own allowance furnished a scale for preventing that mistake;⁠—it was the principle⁠—the having presumed to contract debts on my own account⁠—that I feared to have exposed. But this other case was a ground for anxiety, even as regarded the amount; not really, but under the jesting representation made to me, which I (as ever before and after) swallowed in perfect faith. Amongst the books which I had bought, all English, was a history of Great Britain, commencing, of course, with Brutus and a thousand years of impossibilities; these fables being generously thrown in as a little gratuitous extra to the mass of truths which were to follow. This was to be completed in sixty or eighty parts, I believe. But there was another work left more indefinite as to its ultimate extent, and which, from its nature, seemed to imply a far higher range. It was a general history of navigation, supported by a vast body of voyages. Now, when I considered with myself what a huge thing the sea was, and that so many thousands of captains, commodores, admirals, were eternally running up and down it, and scoring lines upon its face so rankly, that in some of the main “streets” and “squares” (as one might call them), their tracts would blend into one undistinguishable blot, I began to fear that such a work tended to infinity. What was little England to the universal sea? And yet that went perhaps to fourscore parts. Not enduring the uncertainty that now besieged my tranquillity, I resolved to know the worst; and, on a day ever memorable to me, I went down to the bookseller’s. He was a mild, elderly man, and to myself had always shown a kind, indulgent manner. Partly, perhaps, he had been struck by my extreme gravity; and partly, during the many conversations I had with him, on occasion of my guardian’s orders for books, with my laughable simplicity. But there was another reason which had early won for me his paternal regard. For the first three or four months I had found Latin something of a drudgery; and the incident which forever knocked away the “shores,” at that time preventing my launch upon the general bosom of Latin literature, was this:⁠—One day, the bookseller took down a Beza’s Latin Testament; and, opening it, asked me to translate for him the chapter which he pointed to. I was struck by perceiving that it was the great chapter of St. Paul on the grave and resurrection. I had never seen a Latin version; yet, from the simplicity of the scriptural style in any translation (though Beza’s is far from good), I could not well have failed in construing. But, as it happened to be this particular chapter, which in English I had read again and again with so passionate a sense of its grandeur, I read it off with a fluency and effect like some great opera singer uttering a rapturous bravura. My kind old friend expressed himself gratified, making me a present of the book as a mark of his approbation. And it is remarkable, that from this moment, when the deep memory of the English words had forced me into seeing the precise correspondence of the two concurrent streams⁠—Latin and English⁠—never again did any difficulty arise to check the velocity of my progress in this particular language. At less than eleven years of age, when as yet I was a very indifferent Grecian, I had become a brilliant master of Latinity, as my alcaics and choriambics remain to testify; and the whole occasion of a change so memorable to a boy, was this casual summons to translate a composition with which my heart was filled. Ever after this, he showed me a caressing kindness, and so condescendingly, that, generally, he would leave any people, for a moment, with whom he was engaged, to come and speak to me. On this fatal day, however⁠—for such it proved to me⁠—he could not do this. He saw me, indeed, and nodded, but could not leave a party of elderly strangers. This accident threw me unavoidably upon one of his young people. Now, this was a market day, and there was a press of country people present, whom I did not wish to hear my question. Never did a human creature, with his heart palpitating at Delphi for the solution of some killing mystery, stand before the priestess of the oracle, with lips that moved more sadly than mine, when now advancing to a smiling young man at a desk. His answer was to decide, though I could not exactly know that, whether, for the next two years, I was to have an hour of peace. He was a handsome, good-natured young man, but full of fun and frolic; and I dare say was amused with what must have seemed to him the absurd anxiety of my features. I described the work to him, and he understood me at once. How many volumes did he think it would extend to? There was a whimsical expression, perhaps, of drollery about his eyes, but which, unhappily, under my preconceptions, I translated into scorn, as he replied, “How many volumes? O! really, I can’t say; maybe a matter of fifteen thousand, be the same more or less.” “More?” I said, in horror, altogether neglecting the contingency of “less.” “Why,” he said, “we can’t settle these things to a nicety. But, considering the subject” (ay, that was the very thing which I myself considered), “I should say there might be some trifle over, as suppose four or five hundred volumes, be the same more or less.” What, then⁠—here there might be supplements to supplements⁠—the work might positively never end! On one pretence or another, if an author or publisher might add five hundred volumes, he might add another round fifteen thousand. Indeed, it strikes one even now, that by the time all the one-legged commodores and yellow admirals of that generation had exhausted their long yarns, another generation would have grown another crop of the same gallant spinners. I asked no more, but slunk out of the shop, and never again entered it with cheerfulness, or propounded any frank questions, as heretofore. For I was now seriously afraid of pointing attention to myself as one that, by having purchased some numbers, and obtained others on credit, had silently contracted an engagement to take all the rest, though they should stretch to the crack of doom. Certainly I had never heard of a work that extended to fifteen thousand volumes; but still there was no natural impossibility that it should; and, if in any case, in none so reasonably as one upon the inexhaustible sea. Besides, any slight mistake as to the letter of the number could not affect the horror of the final prospect. I saw by the imprint, and I heard, that this work emanated from London, a vast centre of mystery to me, and the more so, as a thing unseen at any time by my eyes, and nearly two hundred miles distant. I felt the fatal truth, that here was a ghostly cobweb radiating into all the provinces from the mighty metropolis. I secretly had trodden upon the outer circumference⁠—had damaged or deranged the fine threads or links⁠—concealment or reparation there could be none. Slowly perhaps, but surely, the vibration would travel back to London. The ancient spider that sat there at the centre would rush along the network through all longitudes and latitudes, until he found the responsible caitiff, author of so much mischief. Even with less ignorance than mine, there was something to appall a child’s imagination in the vast systematic machinery by which any elaborate work could disperse itself, could levy money, could put questions and get answers⁠—all in profound silence, nay, even in darkness, searching every nook of every town and of every hamlet in so populous a kingdom. I had some dim terrors, also, connected with the Stationers’ Company. I had often observed them in popular works threatening unknown men with unknown chastisements, for offences equally unknown; nay, to myself, absolutely inconceivable. Could I be the mysterious criminal so long pointed out, as it were, in prophecy? I figured the stationers, doubtless all powerful men, pulling at one rope, and my unhappy self hanging at the other end. But an image, which seems now even more ludicrous than the rest, at that time, was the one most connected with the revival of my grief. It occurred to my subtlety, that the Stationers’ Company, or any other company, could not possibly demand the money until they had delivered the volumes. And, as no man could say that I had ever positively refused to receive them, they would have no pretence for not accomplishing this delivery in a civil manner. Unless I should turn out to be no customer at all, at present it was clear that I had a right to be considered a most excellent customer; one, in fact, who had given an order for fifteen thousand volumes. Then rose up before me this great opera-house scena of the delivery. There would be a ring at the front door. A wagoner in the front, with a bland voice, would ask for “a young gentleman who had given an order to their house.” Looking out, I should perceive a procession of carts and wagons, all advancing in measured movements; each in turn would present its rear, deliver its cargo of volumes, by shooting them, like a load of coals, on the lawn, and wheel off to the rear, by way of clearing the road for its successors. Then the impossibility of even asking the servants to cover with sheets, or counterpanes, or tablecloths, such a mountainous, such a “star-y-pointing” record of my past offences, lying in so conspicuous a situation! Men would not know my guilt merely, they would see it. But the reason why this form of the consequences, so much more than any other, stuck by my imagination was, that it connected itself with one of the Arabian Nights which had particularly interested myself and my sister. It was that tale, where a young porter, having his ropes about his person, had stumbled into the special “preserve” of some old magician. He finds a beautiful lady imprisoned, to whom (and not without prospects of success) he recommends himself as a suitor more in harmony with her own years than a withered magician. At this crisis, the magician returns. The young man bolts, and for that day successfully; but unluckily he leaves his ropes behind. Next morning he hears the magician, too honest by half, inquiring at the front door, with much expression of condolence, for the unfortunate young man who had lost his ropes in his own zenana. Upon this story I used to amuse my sister by ventriloquizing to the magician, from the lips of the trembling young man, “O, Mr. Magician, these ropes cannot be mine! They are far too good; and one would not like, you know, to rob some other poor young man. If you please, Mr. Magician, I never had money enough to buy so beautiful a set of ropes.” But argument is thrown away upon a magician, and off he sets on his travels with the young porter, not forgetting to take the ropes along with him.

Here now was the case, that had once seemed so impressive to me in a mere fiction from a far distant age and land, literally reproduced in myself. For, what did it matter whether a magician dunned one with old ropes for his engine of torture, or Stationers’ Hall with fifteen thousand volumes (in the rear of which there might also be ropes)? Should I have ventriloquized, would my sister have laughed, had either of us but guessed the possibility that I myself, and within one twelve months, and, alas! standing alone in the world as regarded confidential counsel, should repeat within my own inner experience the shadowy panic of the young Bagdat intruder upon the privacy of magicians? It appeared, then, that I had been reading a legend concerning myself in the Arabian Nights. I had been contemplated in types a thousand years before, on the banks of the Tigris. It was horror and grief that prompted that thought.

O, heavens! that the misery of a child should by possibility become the laughter of adults!⁠—that even I, the sufferer, should be capable of amusing myself, as if it had been a jest, with what for three years had constituted the secret affliction of my life, and its eternal trepidation⁠—like the ticking of a death-watch to patients lying awake in the plague! I durst ask no counsel; there was no one to ask. Possibly my sister could have given me none in a case which neither of us should have understood, and where to seek for information from others would have been at once to betray the whole reason for seeking it. But, if no advice, she would have given me her pity, and the expression of her endless love; and, with the relief of sympathy, that heals for a season all distresses, she would have given me that exquisite luxury⁠—the knowledge that, having parted with my secret, yet also I had not parted with it, since it was in the power only of one that could much less betray me than I could betray myself. At this time⁠—that is, about the year when I suffered most⁠—I was reading Caesar. O, laurelled scholar, sunbright intellect, “foremost man of all this world,” how often did I make out of thy immortal volume a pillow to support my wearied brow, as at evening, on my homeward road, I used to turn into some silent field, where I might give way unobserved to the reveries which besieged me! I wondered, and found no end of wondering, at the revolution that one short year had made in my happiness. I wondered that such billows could overtake me. At the beginning of that year, how radiantly happy! At the end, how insupportably alone!

“Into what depth thou seest,
From what height fallen.”

Forever I searched the abysses with some wandering thoughts unintelligible to myself. Forever I dallied with some obscure notion, how my sister’s love might be made in some dim way available for delivering me from misery; or else how the misery I had suffered and was suffering might be made, in some way equally dim, the ransom for winning back her love.

Once again, after twelve years’ interval, the nursery of my childhood expanded before me: my sister was moaning in bed; I was beginning to be restless with fears not intelligible to myself. Once again the nurse, but now dilated to colossal proportions, stood as upon some Grecian stage with her uplifted hand, and, like the superb Medea standing alone with her children in the nursery at Corinth,19 smote me senseless to the ground. Again I was in the chamber with my sister’s corpse, again the pomps of life rose up in silence, the glory of summer, the frost of death. Dream formed itself mysteriously within dream; within these Oxford dreams remoulded itself continually the trance in my sister’s chamber⁠—the blue heavens, the everlasting vault, the soaring billows, the throne steeped in the thought (but not the sight) of “Him that sat thereon;” the flight, the pursuit, the irrecoverable steps of my return to Earth. Once more the funeral procession gathered; the priest in his white surplice stood waiting with a book in his hand by the side of an open grave, the sacristan with his shovel; the coffin sank; the dust to dust descended. Again I was in the church on a heavenly Sunday morning. The golden sunlight of God slept amongst the heads of his apostles, his martyrs, his saints; the fragment from the litany, the fragment from the clouds, awoke again the lawny beds that went up to scale the heavens⁠—awoke again the shadowy arms that moved downward to meet them. Once again arose the swell of the anthem, the burst of the Hallelujah chorus, the storm, the trampling movement of the choral passion, the agitation of my own trembling sympathy, the tumult of the choir, the wrath of the organ. Once more I, that wallowed, became he that rose up to the clouds. And now in Oxford all was bound up into unity; the first state and the last were melted into each other as in some sunny glorifying haze. For high above my own station hovered a gleaming host of heavenly beings, surrounding the pillows of the dying children. And such beings sympathize equally with sorrow that grovels and with sorrow that soars. Such beings pity alike the children that are languishing in death, and the children that live only to languish in tears.

The English Mail-Coach

The Palimpsest of the Human Brain

You know perhaps, masculine reader, better than I can tell you, what is a “Palimpsest.” Possibly you have one in your own library. But yet, for the sake of others who may not know, or may have forgotten, suffer me to explain it here, lest any female reader who honours these papers with her notice should tax me with explaining it once too seldom; which would be worse to bear than a simultaneous complaint from twelve proud men that I had explained it three times too often. You, therefore, fair reader, understand that for your accommodation exclusively I explain the meaning of this word. It is Greek; and our sex enjoys the office and privilege of standing counsel to yours in all questions of Greek. We are, under favour, perpetual and hereditary dragomans to you. So that if, by accident, you know the meaning of a Greek word, yet by courtesy to us, your counsel learned in that matter, you will always seem not to know it.

A palimpsest, then, is a membrane or roll cleansed of its manuscript by reiterated successions.

What was the reason that the Greeks and the Romans had not the advantage of printed books? The answer will be, from ninety-nine persons in a hundred⁠—Because the mystery of printing was not then discovered. But this is altogether a mistake. The secret of printing must have been discovered many thousands of times before it was used, or could be used. The inventive powers of man are divine; and also his stupidity is divine, as Cowper so playfully illustrates in the slow development of the sofa through successive generations of immortal dullness. It took centuries of blockheads to raise a joint stool into a chair; and it required something like a miracle of genius, in the estimate of elder generations, to reveal the possibility of lengthening a chair into a chaise-longue, or a sofa. Yes, these were inventions that cost mighty throes of intellectual power. But still, as respects printing, and admirable as is the stupidity of man, it was really not quite equal to the task of evading an object which stared him in the face with so broad a gaze. It did not require an Athenian intellect to read the main secret of printing in many scores of processes which the ordinary uses of life were daily repeating. To say nothing of analogous artifices amongst various mechanic artisans, all that is essential in printing must have been known to every nation that struck coins and medals. Not, therefore, any want of a printing art⁠—that is, of an art for multiplying impressions⁠—but the want of a cheap material for receiving such impressions, was the obstacle to an introduction of printed books even as early as Pisistratus. The ancients did apply printing to records of silver and gold; to marble, and many other substances cheaper than gold or silver, they did not, since each monument required a separate effort of inscription. Simply this defect it was of a cheap material for receiving impresses which froze in its very fountains the early resources of printing.

Some twenty years ago this view of the case was luminously expounded by Dr. Whately, and with the merit, I believe, of having first suggested it. Since then, this theory has received indirect confirmation. Now, out of that original scarcity affecting all materials proper for durable books, which continued up to times comparatively modern, grew the opening for palimpsests. Naturally, when once a roll of parchment or of vellum had done its office, by propagating through a series of generations what once had possessed an interest for them, but which, under changes of opinion or of taste, had faded to their feelings or had become obsolete for their undertakings, the whole membrana or vellum skin, the twofold product of human skill and costly material, and the costly freight of thought which it carried, drooped in value concurrently⁠—supposing that each were inalienably associated to the other. Once it had been the impress of a human mind which stamped its value upon the vellum; the vellum, though costly, had contributed but a secondary element of value to the total result. At length, however, this relation between the vehicle and its freight has gradually been undermined. The vellum, from having been the setting of the jewel, has risen at length to be the jewel itself; and the burden of thought, from having given the chief value to the vellum, has now become the chief obstacle to its value; nay, has totally extinguished its value, unless it can be dissociated from the connection. Yet, if this unlinking can be effected, then, fast as the inscription upon the membrane is sinking into rubbish, the membrane itself is reviving in its separate importance; and, from bearing a ministerial value, the vellum has come at last to absorb the whole value.

Hence the importance for our ancestors that the separation should be effected. Hence it arose in the Middle Ages as a considerable object for chemistry to discharge the writing from the roll, and thus to make it available for a new succession of thoughts. The soil, if cleansed from what once had been hothouse plants, but now were held to be weeds, would be ready to receive a fresh and more appropriate crop. In that object the monkish chemists succeeded; but after a fashion which seems almost incredible⁠—incredible not as regards the extent of their success, but as regards the delicacy of restraints under which it moved⁠—so equally adjusted was their success to the immediate interests of that period, and to the reversionary objects of our own. They did the thing; but not so radically as to prevent us, their posterity, from undoing it. They expelled the writing sufficiently to leave a field for the new manuscript, and yet not sufficiently to make the traces of the elder manuscript irrecoverable for us. Could magic, could Hermes Trismegiatus, have done more? What would you think, fair reader, of a problem such as this:⁠—to write a book which should be sense for your own generation, nonsense for the next; should revive into sense for the next after that, but again become nonsense for the fourth; and so on by alternate successions sinking into night or blazing into day, like the Sicilian river Arethusa and the English river Mole, or like the undulating motions of a flattened stone which children cause to skim the breast of a river, now diving below the water, now grazing its surface, sinking heavily into darkness, rising buoyantly into light, through a long vista of alternations? Such a problem, you say, is impossible. But really it is a problem not harder apparently than to bid a generation kill, so that a subsequent generation may call back into life; bury, so that posterity may command to rise again. Yet that was what the rude chemistry of past ages effected when coming into combination with the reaction from the more refined chemistry of our own. Had they been better chemists, had we been worse, the mixed result⁠—namely, that, dying for them, the flower should revive for us⁠—could not have been effected. They did the thing proposed to them: they did it effectually, for they founded upon it all that was wanted: and yet ineffectually, since we unravelled their work⁠—effacing all above which they had superscribed, restoring all below which they had effaced.

Here, for instance, is a parchment which contained some Grecian tragedy⁠—the Agamemnon of Aeschylus, or the Phoenissae of Euripides. This had possessed a value almost inappreciable in the eyes of accomplished scholars, continually growing rarer through generations. But four centuries are gone by since the destruction of the Western Empire. Christianity, with towering grandeurs of another class, has founded a different empire; and some bigoted, yet perhaps holy monk has washed away (as he persuades himself) the heathen’s tragedy, replacing it with a monastic legend; which legend is disfigured with fables in its incidents, and yet in a higher sense is true, because interwoven with Christian morals, and with the sublimest of Christian revelations. Three, four, five, centuries more find man still devout as ever; but the language has become obsolete; and even for Christian devotion a new era has arisen, throwing it into the channel of crusading zeal or of chivalrous enthusiasm. The membrana is wanted now for a knightly romance⁠—for My Cid or Coeur de Lion, for Sir Tristrem or Lybaeus Disconus. In this way, by means of the imperfect chemistry known to the medieval period, the same roll has served as a conservatory for three separate generations of flowers and fruits, all perfectly different, and yet all specially adapted to the wants of the successive possessors. The Greek tragedy, the monkish legend, the knightly romance, each has ruled its own period. One harvest after another has been gathered into the garners of man through ages far apart. And the same hydraulic machinery has distributed, through the same marble fountains, water, milk, or wine, according to the habits and training of the generations that came to quench their thirst.

Such were the achievements of rude monastic chemistry. But the more elaborate chemistry of our own days has reversed all these motions of our simple ancestors, with results in every stage that to them would have real realised the most fantastic amongst the promises of thaumaturgy. Insolent vaunt of Paracelsus, that he would restore the original rose or violet out of the ashes settling from its combustion⁠—that is now rivalled in this modern achievement. The traces of each successive handwriting, regularly effaced, as had been imagined, have, in the inverse order, been regularly called back; the footsteps of the game pursued, wolf or stag, in each several chase, have been unlinked, and hunted back through all their doubles; and, as the chorus of the Athenian stage unwove through the antistrophe every step that had been mystically woven through the strophe, so, by our modern conjurations of science, secrets of ages remote from each other have been exorcised42 from the accumulated shadows of centuries. Chemistry, a witch as potent as the Erictho of Lucan (Pharsalia, lib. VI or VII), has extorted by her torments, from the dust and ashes of forgotten centuries, the secrets of a life extinct for the general eye, but still glowing in the embers. Even the fable of the Phoenix, that secular bird who propagated his solitary existence, and his solitary births, along the line of centuries, through eternal relays of funeral mists, is but a type of what we have done with Palimpsests. We have backed upon each phoenix in the long regressus, and forced him to expose his ancestral phoenix, sleeping in the ashes below his own ashes. Our good old forefathers would have been aghast at our sorceries; and, if they speculated on the propriety of burning Dr. Faustus, us they would have burned by acclamation. Trial there would have been none; and they could not otherwise have satisfied their horror of the brazen profligacy marking our modern magic than by ploughing up the houses of all who had been parties to it, and sowing the ground with salt.

Fancy not, reader, that this tumult of images, illustrative or allusive, moves under any impulse or purpose of mirth. It is but the coruscation of a restless understanding, often made ten times more so by irritation of the nerves, such as you will first learn to comprehend (its how and its why) some stage or two ahead. The image, the memorial, the record, which for me is derived from a palimpsest as to one great fact in our human being, and which immediately I will show you, is but too repellent of laughter; or, even if laughter had been possible, it would have been such laughter as oftentimes is thrown off from the fields of ocean43⁠—laughter that hides, or that seems to evade, mustering tumult; foam-bells that weave garlands of phosphoric radiance for one moment round the eddies of gleaming abysses; mimicries of earthborn flowers that for the eye raise phantoms of gaiety, as oftentimes for the ear they raise the echoes of fugitive laughter, mixing with the ravings and choir-voices of an angry sea.

What else than a natural and mighty palimpsest is the human brain? Such a palimpsest is my brain; such a palimpsest, oh reader! is yours. Everlasting layers of ideas, images, feelings, have fallen upon your brain softly as light. Each succession has seemed to bury all that went before. And yet, in reality, not one has been extinguished. And, if in the vellum palimpsest, lying amongst the oilier diplomata of human archives or libraries, there is anything fantastic or which moves to laughter, as oftentimes there is in the grotesque collisions of those successive themes, having no natural connection, which by pure accident have consecutively occupied the roll, yet, in our own heaven-created palimpsest, the deep memorial palimpsest of the brain, there are not and cannot be such incoherences. The fleeting accidents of a man’s life, and its external shows, may indeed be irrelate and incongruous; but the organising principles which fuse into harmony, and gather about fixed predetermined centres, whatever heterogeneous elements life may have accumulated from without, will not permit the grandeur of human unity greatly to be violated, or its ultimate repose to be troubled, in the retrospect from dying moments, or from other great convulsions.

Such a convulsion is the struggle of gradual suffocation, as in drowning; and in the original Opium Confessions I mentioned a case of that nature communicated to me by a lady from her own childish experience. The lady was then still living, though of unusually great age; and I may mention that amongst her faults never was numbered any levity of principle, or carelessness of the most scrupulous veracity, but, on the contrary, such faults as arise from austerity, too harsh, perhaps, and gloomy, indulgent neither to others nor herself. And, at the time of relating this incident, when already very old, she had become religious to asceticism. According to my present belief, she had completed her ninth year when, playing by the side of a solitary brook, she fell into one of its deepest pools. Eventually, but after what lapse of time nobody ever knew, she was saved from death by a farmer, who, riding in some distant lane, had seen her rise to the surface; but not until she had descended within the abyss of death and looked into its secrets, as far, perhaps, as ever human eye can have looked that had permission to return. At a certain stage of this descent, a blow seemed to strike her; phosphoric radiance sprang forth from her eyeballs; and immediately a mighty theatre expanded within her brain. In a moment, in the twinkling of an eye, every act, every design of her past life, lived again, arraying themselves not as a succession, but as parts of a coexistence. Such a light fell upon the whole path of her life backwards into the shades of infancy as the light, perhaps, which wrapt the destined Apostle on his road to Damascus. Yet that light blinded for a season; but hers poured celestial vision upon the brain, so that her consciousness became omnipresent at one moment to every feature in the infinite review.

This anecdote was treated sceptically at the time by some critics. But, besides that it has since been confirmed by other experience essentially the same, reported by other parties in the same circumstances, who had never heard of each other, the true point for astonishment is not the simultaneity of arrangement under which the past events of life, though in fact successive, had formed their dread line of revelation. This was but a secondary phenomenon; the deeper lay in the resurrection itself, and the possibility of resurrection for what had so long slept in the dust. A pall, deep as oblivion, had been thrown by life over every trace of these experiences; and yet suddenly, at a silent command, at the signal of a blazing rocket sent up from the brain, the pall draws up, and the whole depths of the theatre are exposed. Here was the greater mystery. Now, this mystery is liable to no doubt; for it is repeated, and ten thousand times repeated, by opium, for those who are its martyrs.

Yes, reader, countless are the mysterious handwritings of grief or joy which have inscribed themselves successively upon the palimpsest of your brain; and, like the annual leaves of aboriginal forests, or the undissolving snows on the Himalaya, or light falling upon light, the endless strata have covered up each other in forgetfulness. But by the hour of death, but by fever, but by the searchings of opium, all these can revive in strength. They are not dead, but sleeping. In the illustration imagined by myself from the case of some individual palimpsest, the Grecian tragedy had seemed to be displaced, but was not displaced, by the monkish legend; and the monkish legend had seemed to be displaced, but was not displaced, by the knightly romance. In some potent convulsion of the system, all wheels back into its earliest elementary stage. The bewildering romance, light tarnished with darkness, the semi-fabulous legend, truth celestial mixed with human falsehoods, these fade even of themselves as life advances. The romance has perished that the young man adored; the legend has gone that deluded the boy; but the deep, deep tragedies of infancy, as when the child’s hands were unlinked forever from his mother’s neck, or his lips forever from his sister’s kisses, these remain lurking below all, and these lurk to the last. Alchemy there is none of passion or disease that can scorch away these immortal impresses; and the dream which closed the preceding section, together with the succeeding dreams of this (which may be viewed as in the nature of choruses winding up the overture contained in Part I), are but illustrations of this truth, such as every man probably will meet experimentally who passes through similar convulsions of dreaming or delirium from any similar or equal disturbance in his nature.44

Vision of Life

Upon me, as upon others scattered thinly by tens and twenties over every thousand years, fell too powerfully and too early the vision of life. The horror of life mixed itself already in earliest youth with the heavenly sweetness of life; that grief which one in a hundred has sensibility enough to gather from the sad retrospect of life in its closing stage for me shed its dews as a prelibation upon the fountains of life whilst yet sparkling to the morning sun. I saw from afar and from before what I was to see from behind. Is this the description of an early youth passed in the shades of gloom? No; but of a youth passed in the divinest happiness. And, if the reader has (which so few have) the passion without which there is no reading of the legend and superscription upon man’s brow, if he is not (as most are) deafer than the grave to every deep note that sighs upwards from the Delphic caves of human life, he will know that the rapture of life (or anything which by approach can merit that name) does not arise, unless as perfect music arises, music of Mozart or Beethoven, by the confluence of the mighty and terrific discords with the subtle concords. Not by contrast, or as reciprocal foils, do these elements act⁠—which is the feeble conception of many⁠—but by union. They are the sexual forces in music: “male and female created he them”; and these mighty antagonists do not put forth their hostilities by repulsion, but by deepest attraction.

As “in today already walks tomorrow,” so in the past experience of a youthful life may be seen dimly the future. The collisions with alien interests or hostile views of a child, boy, or very young man, so insulated as each of these is sure to be⁠—those aspects of opposition which such a person can occupy⁠—are limited by the exceedingly few and trivial lines of connection along which he is able to radiate any essential influence whatever upon the fortunes or happiness of others. Circumstances may magnify his importance for the moment; but, after all, any cable which he carries out upon other vessels is easily slipped upon a feud arising. Far otherwise is the state of relations connecting an adult or responsible man with the circles around him as life advances. The network of these relations is a thousand times more intricate, the jarring of these intricate relations a thousand times more frequent, and the vibrations a thousand times harsher which these jarrings diffuse. This truth is felt beforehand, misgivingly and in troubled vision, by a young man who stands upon the threshold of manhood. One earliest instinct of fear and horror would darken his spirit if it could be revealed to itself and self-questioned at the moment of birth: a second instinct of the same nature would again pollute that tremulous mirror if the moment were as punctually marked as physical birth is marked which dismisses him finally upon the tides of absolute self-control. A dark ocean would seem the total expanse of life from the first; but far darker and more appalling would seem that inferior and second chamber of the ocean which called him away forever from the direct accountability of others. Dreadful would be the morning which should say, “Be thou a human child incarnate”; but more dreadful the morning which should say, “Bear thou henceforth the sceptre of thy self-dominion through life, and the passion of life!” Yes, dreadful would be both; but without a basis of the dreadful there is no perfect rapture. It is in part through the sorrow of life, growing out of dark events, that this basis of awe and solemn darkness slowly accumulates. That I have illustrated. But, as life expands, it is more through the strife which besets us, strife from conflicting opinions, positions, passions, interests, that the funereal ground settles and deposits itself which sends upward the dark lustrous brilliancy through the jewel of life, else revealing a pale and superficial glitter. Either the human being must suffer and struggle, as the price of a more searching vision, or his gaze must be shallow and without intellectual revelation.

Memorial Suspiria

Heavens! when I look back to the sufferings which I have witnessed or heard of, I say, if life could throw open its long suites of chambers to our eyes from some station beforehand⁠—if from some secret stand we could look by anticipation along its vast corridors, and aside into the recesses opening upon them from either hand halls of tragedy or chambers of retribution⁠—simply in that small wing and no more of the great caravanserai which we ourselves shall haunt⁠—simply in that narrow tract of time, and no more, where we ourselves shall range, and confining our gaze to those and no others for whom personally we shall be interested⁠—What a recoil we should suffer of horror in our estimate of life! What if those sudden catastrophes, or those inexpiable afflictions, which have already descended upon the people within my own knowledge, and almost below my own eyes, all of them now gone past, and some long past, had been thrown open before me as a secret exhibition when first I and they stood within the vestibule of morning hopes⁠—when the calamities themselves had hardly begun to gather in their elements of possibility, and when some of the parties to them were as yet no more than infants! The past viewed not as the past, but by a spectator who steps back ten years deeper into the rear in order that he may regard it as a future⁠—the calamity of 1840 contemplated from the station of 1830⁠—the doom that rang the knell of happiness viewed from a point of time when as yet it was neither feared nor would even have been intelligible⁠—the name that killed in 1843 which in 1835, would have struck no vibration upon the heart⁠—the portrait that on the day of her Majesty’s coronation would have been admired by you with a pure disinterested admiration, but which, if seen today, would draw forth an involuntary groan: cases such as these are strangely moving for all who add deep though thoughtfulness to deep sensibility. As the hastiest of improvisations, accept, fair reader (for such reader it is that will chiefly feel such an invocation of the past), three or four illustrations from my own experience:⁠—

Who is this distinguished-looking young woman, with her eyes drooping, and the shadow of a dreadful shock yet fresh upon every feature? Who is the elderly lady, with her eyes flashing fire? Who is the downcast child of sixteen? What is that torn paper lying at their feet? Who is the writer? Whom does the paper concern? Ah! if she, if the central figure in the group⁠—twenty-two at the moment when she is revealed to us⁠—could, on her happy birthday at sweet seventeen, have seen the image of herself five years onwards just as we see it now, would she have prayed for life as for an absolute blessing? or would she not have prayed to be taken from the evil to come⁠—to be taken away one evening, at least, before this day’s sun arose? It is true, she still wears a look of gentle pride, and a relic of that noble smile which belongs to her that suffers an injury which many times over she would have died sooner than inflict. Womanly pride refuses itself before witnesses to the total prostration of the blow; but, for all that, you may see that she longs to be left alone, and that her tears will flow without restraint when she is so. This room is her pretty boudoir, in which, till tonight⁠—poor thing!⁠—she has been glad and happy. There stands her miniature conservatory, and there expands her miniature library; as we circumnavigators of literature are apt (you know) to regard all female libraries in the light of miniatures. None of these will ever rekindle a smile on her face; and there, beyond, is her music, which only of all that she possesses will now become dearer to her than ever; but, not, as once, to feed a self-mocked pensiveness, or to cheat a half-visionary sadness. She will be sad, indeed. But she is one of those that will suffer in silence. Nobody will ever detect her failing in any point of duty, or querulously seeking the support in others which she can find for herself in this solitary room. Droop she will not in the sight of men; and, for all beyond, nobody has any concern with that, except God. You shall hear what becomes of her before we take our departure; but now let me tell you what has happened.

In the main outline I am sure you guess already, without aid of mine; for we leaden-eyed men, in such cases, see nothing by comparison with you our quick-witted sisters. That haughty-looking lady, with the Roman cast of features, who must once have been strikingly handsome⁠—an Agrippina even yet in a favourable presentation⁠—is the younger lady’s aunt. She, it is rumoured, once sustained, in her younger days, some injury of that same cruel nature which has this day assailed her niece, and ever since she has worn an air of disdain, not altogether unsupported by real dignity, towards men. This aunt it was that tore the letter which lies upon the floor. It deserved to be torn; and yet she that had the best right to do so would not have torn it. That letter was an elaborate attempt on the part of an accomplished young man to release himself from sacred engagements. What need was there to argue the case of such engagements? Could it have been requisite with pure female dignity to plead anything, or do more than look an indisposition to fulfil them? The aunt is now moving towards the door⁠—which I am glad to see; and she is followed by that pale, timid girl of sixteen, a cousin, who feels the case profoundly, but is too young and shy to offer an intellectual sympathy.

One only person in this world there is who could tonight have been a supporting friend to our young sufferer; and that is her dear, loving twin-sister, that for eighteen years read and wrote, thought and sang, slept and breathed, with the dividing-door open forever between their bedrooms, and never once a separation between their hearts. But she is in a far distant land. Who else is there at her call? Except God, nobody. Her aunt had somewhat sternly admonished her, though still with a relenting in her eye as she glanced aside at the expression in her niece’s face, that she must “call pride to her assistance.” Ay, true; but pride, though a strong ally in public, is apt in private to turn as treacherous as the worst of those against whom she is invoked. How could it be dreamed, by a person of sense, that a brilliant young man, of merits various and eminent in spite of his baseness, to whom for nearly two years this young woman had given her whole confiding love, might be dismissed from a heart like hers on the earliest summons of pride, simply because she herself had been dismissed from his, or seemed to have been dismissed, on a summons of mercenary calculation? Look! now that she is relieved from the weight of an unconfidential presence, she has sat for two hours with her head buried in her hands. At last she rises to look for something. A thought has struck her; and, taking a little golden key which hangs by a chain within her bosom, she searches for something locked up amongst her few jewels. What is it? It is a Bible exquisitely illuminated, with a letter attached by some pretty silken artifice to the blank leaves at the end. This letter is a beautiful record, wisely and pathetically composed, of maternal anxiety still burning strong in death, and yearning, when all objects beside were fast fading from her eyes, after one parting act of communion with the twin darlings of her heart. Both were thirteen years old, within a week or two, as on the night before her death they sat weeping by the bedside of their mother, and hanging on her lips, now for farewell whispers and now for farewell kisses. They both knew that, as her strength had permitted during the latter month of her life, she had thrown the last anguish of love in her beseeching heart into a letter of counsel to themselves. Through this, of which each sister had a copy, she trusted long to converse with her orphans. And the last promise which she had entreated on this evening from both was that in either of two contingencies they would review her counsels, and the passages to which she pointed their attention in the Scriptures: namely, first, in the event of any calamity that, for one sister or for both, should overspread their paths with total darkness; and, secondly, in the event of life flowing in too profound a stream of prosperity, so as to threaten them with an alienation of interest from all spiritual objects. She had not concealed that, of these two extreme cases, she would prefer for her own children the first. And now had that case arrived, indeed, which she in spirit had desired to meet. Nine years ago, just as the silvery voice of a dial in the dying lady’s bedroom was striking nine, upon a summer evening, had the last visual ray streamed from her seeking eyes upon her orphan twins; after which, throughout the night, she had slept away into heaven. Now again had come a summer evening memorable for unhappiness; now again the daughter thought of those dying lights of love which streamed at sunset from, the closing eyes of her mother; again, and just as she went back in thought to this image, the same silvery voice of the dial sounded nine o’clock. Again she remembered her mother’s dying request; again her own tear-hallowed promises; and, with her heart in her mother’s grave, she now rose to fulfil it. Here, then, when this solemn recurrence to a testamentary counsel has ceased to be a mere office of duty towards the departed, having taken the shape of a consolation for herself, let us pause.

Now, fair companion in this exploring voyage of inquest into hidden scenes or forgotten scenes of human life, perhaps it might be instructive to direct our glasses upon the false, perfidious lover. It might. But do not let us do so. We might like him better, or pity him more, than either of us would desire. His name and memory have long since dropped out of everybody’s thoughts. Of prosperity, and (what is more important) of internal peace, he is reputed to have had no gleam from the moment when he betrayed his faith, and in one day threw away the jewel of good conscience, and “a pearl richer than all his tribe.” But, however that may be, it is certain that, finally, he became a wreck; and of any hopeless wreck it is painful to talk⁠—much more so when through him others also became wrecks.

Shall we, then, after an interval of nearly two years has passed over the young lady in the boudoir, look in again upon her? You hesitate, fair friend; and I myself hesitate. For, in fact, she also has become a wreck; and it would grieve us both to see her altered. At the end of twenty-one months she retains hardly a vestige of resemblance to the fine young woman we saw on that unhappy evening with her aunt and cousin. On consideration, therefore, let us do this:⁠—We will direct our glasses to her room at a point of time about six weeks further on. Suppose this time gone; suppose her now dressed for her grave, and placed in her coffin. The advantage of that is that, though no change can restore the ravages of the past, yet (as often is found to happen with young persons) the expression has revived from her girlish years. The childlike aspect has revolved, and settled back upon her features. The wasting away of the flesh is less apparent in the face; and one might imagine that in this sweet marble countenance was seen the very same upon which, eleven years ago, her mother’s darkening eyes had lingered to the last, until clouds had swallowed up the vision of hr beloved twins. Yet, if that were in part a fancy, this, at least, is no fancy⁠—that not only much of a childlike truth and simplicity has reinstated itself in the temple of her now reposing features, but also tranquillity and perfect peace, such as are appropriate to eternity, but which from the living countenance had taken their flight forever on that memorable evening when we looked in upon the impassioned group⁠—upon the towering and denouncing aunt, the sympathising but silent cousin, the poor, blighted niece, and the wicked letter lying in fragments at their feet.

Cloud, that hast revealed to us this young creature and her blighted hopes, close up again! And now, a few years later⁠—not more than four or five⁠—give back to us the latest arrears of the changes which thou concealest within thy draperies. Once more, “open sesame!” and show us a third generation.

Behold a lawn islanded with thickets! How perfect is the verdure; how rich the blossoming shrubberies that screen with verdurous walls from the possibility of intrusion, whilst by their own wandering line of distribution they shape, and umbrageously embay, what one might call lawny saloons and vestibules, sylvan galleries and closets! Some of these recesses, which unlink themselves as fluently as snakes, and unexpectedly as the shyest nooks, watery cells, and crypts, amongst the shores of a forest-lake, being formed by the mere caprices and ramblings of the luxuriant shrubs, are so small and so quiet that one might fancy them meant for boudoirs. Here is one that in a less fickle climate would make the loveliest of studies for a writer of breathings from some solitary heart, or of suspiria from some impassioned memory! And, opening from one angle of this embowered study, issues a little narrow corridor, that, after almost wheeling back upon itself in its playful mazes, finally widens into a little circular chamber; out of which there is no exit (except back again by the entrance), small or great; so that, adjacent to his study, the writer would command how sweet a bedroom, permitting him to lie the summer through, gazing all night long at the burning host of heaven. How silent that would be at the noon of summer nights⁠—how grave-like in its quiet! And yet need there be asked a stillness or a silence more profound than, is felt at this present noon of day? One reason for such peculiar repose, over and above the tranquil character of the day, and the distance of the place from the high roads, is the outer zone of woods which almost on every quarter invests the shrubberies, swathing them (as one may express it), belting them and overlooking them, from a varying distance of two and three furlongs, so as oftentimes to keep the winds at a distance. But, however caused and supported, the silence of these fanciful lawns and lawny chambers is oftentimes oppressive in the depths of summer to people unfamiliar with solitudes either mountainous or sylvan; and many would be apt to suppose that the villa to which these pretty shrubberies form the chief dependencies must be untenanted. But that is not the case. The house is inhabited, and by its own legal mistress, the proprietress of the whole domain; and not at all a silent mistress, but as noisy as most little ladies of five years old; for that is her age. Now, and just as we are speaking, you may hear her little joyous clamour, as she issues from the house. This way she comes, bounding like a fawn; and soon she rushes into the little recess which I pointed out as a proper study for any man who should be weaving the deep harmonies of memorial suspiria. But I fancy that she will soon dispossess it of that character, for her suspiria are not many at this stage of her life. Now she comes dancing into sight; and you see that, if she keeps the promise of her infancy, she will be an interesting creature to the eye in afterlife. In other respects, also, she is an engaging child⁠—loving, natural, and wild as any one of her neighbours for some miles round⁠—namely, leverets, squirrels, and ringdoves. But what will surprise you most is that, although a child of pure English blood, she speaks very little English, but more Bengalee than perhaps you will find it convenient to construe. That is her ayah, who comes up from behind at a pace so different from her youthful mistress’s. But, if their paces are different, in other things they agree most cordially; and dearly they love each other. In reality, the child has passed her whole life in the arms of this ayah. She remembers nothing elder than her; eldest of things is the ayah in her eyes; and, if the ayah should insist on her worshipping herself as the goddess Railroadina or Steamboatina, that made England, and the sea, and Bengal, it is certain that the little thing would do so, asking no question but this⁠—whether kissing would do for worshipping.

Every evening at nine o’clock, as the ayah sits by the little creature lying awake in bed, the silvery tongue of a dial tolls the hour. Reader, you know who she is. She is the granddaughter of her that faded away about sunset in gazing at her twin orphans. Her name is Grace. And she is the niece of that elder and once happy Grace who spent so much of her happiness in this very room, but whom, in her utter desolation, we saw in the boudoir, with the torn letter at her feet. She is the daughter of that other sister, wife to a military officer who died abroad. Little Grace never saw her grandmamma, nor her lovely aunt that was her namesake, nor consciously her mamma. She was born six months after the death of the elder Grace; and her mother saw her only through the mists of mortal suffering, which carried her off three weeks after the birth of her daughter.

This view was taken several years ago; and since then the younger Grace, in her turn, is under a cloud of affliction. But she is still under eighteen; and of her there may be hopes. Seeing such things in so short a space of years⁠—for the grandmother died at thirty-two⁠—we say, “Death we can face; but, knowing as some of us do what is human life, which of us is it that without shuddering could (if consciously we were summoned) face the hour of birth?”

Levana and Our Ladies of Sorrow

Oftentimes at Oxford I saw Levana in my dreams. I knew her by her Roman symbols. Who is Levana? Reader, that do not pretend to have leisure for very much scholarship, you will not be angry with me for telling you. Levana was the Roman goddess that performed for the newborn infant the earliest office of ennobling kindness⁠—typical, by its mode, of that grandeur which belongs to man everywhere, and of that benignity in powers invisible which even in Pagan worlds sometimes descends to sustain it. At the very moment of birth, just as the infant tasted for the first time the atmosphere of our troubled planet, it was laid on the ground. That might bear different interpretations. But immediately, lest so grand a creature should grovel there for more than one instant, either the paternal hand, as proxy for the goddess Levana, or some near kinsman, as proxy for the father, raised it upright, bade it look erect as the king of all this world, and presented its forehead to the stars, saying, perhaps, in his heart, “Behold what is greater than yourselves!” This symbolic act represented the function of Levana. And that mysterious lady, who never revealed her face (except to me in dreams), but always acted by delegation, had her name from the Latin verb (as still it is the Italian verb) levare, to raise aloft.

This is the explanation of Levana. And hence it has arisen that some people have understood by Levana the tutelary power that controls the education of the nursery. She, that would not suffer at his birth even a prefigurative or mimic degradation for her awful ward, far less could be supposed to suffer the real degradation attaching to the nondevelopment of his powers. She therefore watches over human education. Now, the word edŭco, with the penultimate short, was derived (by a process often exemplified in the crystallisation of languages) from the word edūco, with the penultimate long. Whatsoever educes, or develops, educates. By the education of Levana, therefore, is meant⁠—not the poor machinery that moves by spelling-books and grammars, but by that mighty system of central forces hidden in the deep bosom of human life, which by passion, by strife, by temptation, by the energies of resistance, works forever upon children⁠—resting not day or night, any more than the mighty wheel of day and night themselves, whose moments, like restless spokes, are glimmering45 forever as they revolve.

If, then, these are the ministries by which Levana works, how profoundly must she reverence the agencies of grief! But you, reader, think that children generally are not liable to grief such as mine. There are two senses in the word “generally”⁠—the sense of Euclid, where it means “universally” (or in the whole extent of the “genus”), and a foolish sense of this world, where it means “usually.” Now, I am far from saying that children universally are capable of grief like mine. But there are more than you ever heard of who die of grief in this island of ours. I will tell you a common case. The rules of Eton require that a boy on the foundation should be there twelve years: he is superannuated at eighteen; consequently he must come at six. Children torn away from mothers and sisters at that age not unfrequently die. I speak of what I know. The complaint is not entered by the registrar as grief; but that it is. Grief of that sort, and at that age, has killed more than ever have been counted amongst its martyrs.

Therefore it is that Levana often communes with the powers that shake man’s heart; therefore it is that she dotes upon grief. “These ladies,” said I softly to myself, on seeing the ministers with whom Levana was conversing, “these are the Sorrows; and they are three in number: as the Graces are three, who dress man’s life with beauty; the Parcae are three, who weave the dark arras of man’s life in their mysterious loom always with colours sad in part, sometimes angry with tragic crimson and black; the Furies are three, who visit with retributions called from the other side of the grave offences that walk upon this; and once even the Muses were but three, who fit the harp, the trumpet, or the lute, to the great burdens of man’s impassioned creations. These are the Sorrows; all three of whom I know.” The last words I say now; but in Oxford I said, “one of whom I know, and the others too surely I shall know.” For already, in my fervent youth, I saw (dimly relieved upon the dark background of my dreams) the imperfect lineaments of the awful Sisters.

These Sisters⁠—by what name shall we call them? If I say simply “The Sorrows,” there will be a chance of mistaking the term; it might be understood of individual sorrow⁠—separate cases of sorrow⁠—whereas I want a term expressing the mighty abstractions that incarnate themselves in all individual sufferings of man’s heart, and I wish to have these abstractions presented as impersonations⁠—that is, as clothed with human attributes of life, and with functions pointing to flesh. Let us call them, therefore, Our Ladies of Sorrow.

I know them thoroughly, and have walked, in all their kingdoms. Three sisters they are, of one mysterious household; and their paths are wide apart; but of their dominion there is no end. Them I saw often conversing with Levana, and sometimes about myself. Do they talk, then? O no! Mighty phantoms like these disdain the infirmities of language. They may utter voices through the organs of man when they dwell in human hearts, but amongst themselves is no voice nor sound; eternal silence reigns in their kingdoms. They spoke not as they talked with Levana; they whispered not; they sang not; though oftentimes methought they might have sung: for I upon Earth had heard their mysteries oftentimes deciphered by harp and timbrel, by dulcimer and organ. Like God, whose servants they are, they utter their pleasure not by sounds that perish, or by words that go astray, but by signs in heaven, by changes on Earth, by pulses in secret rivers, heraldries painted on darkness, and hieroglyphics written on the tablets of the brain. They wheeled in mazes; I spelled the steps. They telegraphed from afar; I read the signals. They conspired together; and on the mirrors of darkness my eye traced the plots. Theirs were the symbols; mine are the words.

What is it the Sisters are? What is it that they do? Let me describe their form and their presence, if form it were that still fluctuated in its outline, or presence it were that for ever advanced to the front or forever receded amongst shades.

The eldest of the three is named Mater Lachrymarum, Our Lady of Tears. She it is that night and day raves and moans, calling for vanished faces. She stood in Rama, where a voice was heard of lamentation⁠—Rachel weeping for her children, and refusing to be comforted. She it was that stood in Bethlehem on the night when Herod’s sword swept its nurseries of Innocents, and the little feet were stiffened forever which, heard at times as they trotted along floors overhead, woke pulses of love in household hearts that were not unmarked in heaven. Her eyes are sweet and subtle, wild and sleepy, by turns; oftentimes rising to the clouds, oftentimes challenging the heavens. She wears a diadem round her head. And I knew by childish memories that she could go abroad upon the winds, when she heard the sobbing of litanies, or the thundering of organs, and when she beheld the mustering of summer clouds. This Sister, the elder, it is that carries keys more than papal at her girdle, which open every cottage and every palace. She, to my knowledge, sat all last summer by the bedside of the blind beggar, him that so often and so gladly I talked with, whose pious daughter, eight years old, with the sunny countenance, resisted the temptations of play and village mirth, to travel all day long on dusty roads with her afflicted father. For this did God send her a great reward. In the spring time of the year, and whilst yet her own spring was budding, He recalled her to himself. But her blind father mourns forever over her: still he dreams at midnight that the little guiding hand is locked within his own; and still he wakens to a darkness that is now within a second and a deeper darkness. This Mater Lachrymarum also has been sitting all this winter of 1844⁠–⁠5 within the bedchamber of the Czar, bringing before his eyes a daughter (not less pious) that vanished to God not less suddenly, and left behind her a darkness not less profound. By the power of the keys it is that Our Lady of Tears glides, a ghostly intruder, into the chambers of sleepless men, sleepless women, sleepless children, from Ganges to the Nile, from Nile to Mississippi. And her, because she is the firstborn of her house, and has the widest empire, let us honour with the title of “Madonna.”

The second Sister is called Mater Suspiriorum, Our Lady of Sighs. She never scales the clouds, nor walks abroad upon the winds. She wears no diadem. And her eyes, if they were ever seen, would be neither sweet nor subtle; no man could read their story; they would be found filled with perishing dreams, and with wrecks of forgotten delirium. But she raises not her eyes; her head, on which sits a dilapidated turban, droops forever, forever fastens on the dust. She weeps not. She groans not. But she sighs inaudibly at intervals. Her sister, Madonna, is oftentimes stormy and frantic, raging in the highest against heaven, and demanding back her darlings. But Our Lady of Sighs never clamours, never defies, dreams not of rebellious aspirations. She is humble to abjectness. Hers is the meekness that belongs to the hopeless. Murmur she may, but it is in her sleep. Whisper she may, but it is to herself in the twilight. Mutter she does at times, but it is in solitary places that are desolate as she is desolate, in ruined cities, and when the sun has gone down to his rest. This Sister is the visitor of the Pariah, of the Jew, of the bondsman to the oar in the Mediterranean galleys; of the English criminal in Norfolk Island, blotted out from the books of remembrance in sweet far-off England; of the baffled penitent reverting his eyes forever upon a solitary grave, which to him seems the altar overthrown of some past and bloody sacrifice, on which altar no oblations can now be availing, whether towards pardon that he might implore, or towards reparation that he might attempt. Every slave that at noonday looks up to the tropical sun with timid reproach, as he points with one hand to the earth, our general mother, but for him a stepmother, as he points with the other hand to the Bible, our general teacher, but against him sealed and sequestered;46 every woman sitting in darkness, without love to shelter her head, or hope to illumine her solitude, because the heaven-born instincts kindling in her nature germs of holy affections, which God implanted in her womanly bosom, having been stifled by social necessities, now burn sullenly to waste, like sepulchral lamps amongst the ancients; every nun defrauded of her unreturning May-time by wicked kinsman, whom God will judge; every captive in every dungeon; all that are betrayed, and all that are rejected; outcasts by traditionary law, and children of hereditary disgrace: all these walk with Our Lady of Sighs. She also carries a key; but she needs it little. For her kingdom is chiefly amongst the tents of Shem, and the houseless vagrant of every clime. Yet in the very highest ranks of man she finds chapels of her own; and even in glorious England there are some that, to the world, carry their heads as proudly as the reindeer, who yet secretly have received her mark upon their foreheads.

But the third Sister, who is also the youngest⁠—! Hush! whisper whilst we talk of her! Her kingdom is not large, or else no flesh should live; but within that kingdom all power is hers. Her head, turreted like that of Cybele, rises almost beyond the reach of sight. She droops not; and her eyes, rising so high, might be hidden by distance. But, being what they are, they cannot be hidden: through the treble veil of crape which she wears the fierce light of a blazing misery, that rests not for matins or for vespers, for noon of day or noon of night, for ebbing or for flowing tide, may be read from the very ground. She is the defier of God. She also is the mother of lunacies, and the suggestress of suicides. Deep lie the roots of her power; but narrow is the nation that she rules. For she can approach only those in whom a profound nature has been upheaved by central convulsions; in whom the heart trembles and the brain rocks under conspiracies of tempest from without and tempest from within. Madonna moves with uncertain steps, fast or slow, but still with tragic grace. Our Lady of Sighs creeps timidly and stealthily. But this youngest Sister moves with incalculable motions, bounding, and with tiger’s leaps. She carries no key; for, though coming rarely amongst men, she storms all doors at which she is permitted to enter at all. And her name is Mater Tenebrarum⁠—our Lady of Darkness.

These were the Semnai Theai or Sublime Goddesses,47 these were the Eumenides or Gracious Ladies (so called by antiquity in shuddering propitiation), of my Oxford dreams. Madonna spoke. She spoke by her mysterious hand. Touching my head, she beckoned to Our Lady of Sighs; and what she spoke, translated out of the signs which (except in dreams) no man reads, was this:⁠—

“Lo! here is he whom in childhood I dedicated to my altars. This is he that once I made my darling. Him I led astray, him I beguiled; and from heaven I stole away his young heart to mine. Through me did he become idolatrous; and through me it was, by languishing desires, that he worshipped the worm, and prayed to the wormy grave. Holy was the grave to him; lovely was its darkness; saintly its corruption. Him, this young idolater, I have seasoned for thee, dear gentle Sister of Sighs! Do thou take him now to thy heart, and season him for our dreadful sister. And thou,”⁠—turning to the Mater Tenebrarum, she said⁠—“wicked sister, that temptest and hatest, do thou take him from her. See that thy sceptre lie heavy on his head. Suffer not woman and her tenderness to sit near him in his darkness. Banish the frailties of hope; wither the relenting of love; scorch the fountains of tears; curse him as only thou canst curse. So shall he be accomplished in the furnace; so shall he see the things that ought not to be seen, sights that are abominable, and secrets that are unutterable. So shall he read elder truths, sad truths, grand truths, fearful truths. So shall he rise again before he dies. And so shall our commission be accomplished which from God we had⁠—to plague his heart until we had unfolded the capacities of his spirit.”

The Solitude of Childhood

As nothing which is impassioned escapes the eye of poetry, neither has this escaped it⁠—that there is, or may be, through solitude, “sublime attractions of the grave.” But even poetry has not perceived that these attractions may arise for a child. Not, indeed, a passion for the grave as the grave⁠—from that a child revolts; but a passion for the grave as the portal through which it may recover some heavenly countenance, mother or sister, that has vanished. Through solitude this passion may be exalted into a frenzy like a nympholepsy. At first, when in childhood we find ourselves torn away from the lips that we could hang on forever, we throw out our arms in vain struggles to snatch at them, and pull them back again. But when we have felt for a time how hopeless is that effort, and that they cannot come to us, we desist from that struggle, and next we whisper to our hearts, Might not we go to them?

Such in principle and origin was the famous Dulce Domum48 of the English schoolboy. Such is the Heimweh (homesickness) of the German and Swiss soldier in foreign service. Such is the passion of the Calenture. Doubtless, reader, you have seen it described. The poor sailor is in tropical latitudes; deep, breathless calms have prevailed for weeks. Fever and delirium are upon him. Suddenly from his restless hammock he starts up; he will fret no longer in darkness; he ascends upon deck. How motionless are the deeps! How vast⁠—how sweet are these shining zaarrahs of water! He gazes, and slowly under the blazing scenery of his brain the scenery of his eye unsettles. The waters are swallowed up; the seas have disappeared. Green fields appear, a silent dell, and a pastoral cottage. Two faces appear⁠—are at the door⁠—sweet female faces, and behold they beckon him. “Come to us!” they seem to say. The picture rises to his wearied brain like a sanctus from the choir of a cathedral, and in the twinkling of an eye, stung to madness by the cravings of his heart, the man is overboard. He is gone⁠—he is lost for this world; but if he missed the arms of the lovely women⁠—wife and sister⁠—whom he sought, assuredly he has settled into arms that are mightier and not less indulgent.

I, young as I was, had one feeling not learned from books, and that could not have been learned from books, the deepest of all that connect themselves with natural scenery. It is the feeling which in “The Hart-leap Well” of Wordsworth, in his “Danish Boy,” and other exquisite poems is brought out, viz., the breathless, mysterious, Pan-like silence that haunts the noonday. If there were winds abroad, then I was roused myself into sympathetic tumults. But if this dead silence haunted the air, then the peace which was in nature echoed another peace which lay in graves, and I fell into a sick languishing for things which a voice from heaven seemed to say “cannot be granted.”

There is a German superstition, which eight or ten years after I read, of the Erl-king and his daughter. The daughter had power to tempt infants away into the invisible world; but it is, as the reader understands, by collusion with some infirmity of sick desire for such worlds in the infant itself.

“Who is that rides through the forest so fast?”

It is a knight who carries his infant upon his saddlebow. The Erl-king’s daughter rides by his side; and, in words audible only when she means them to be heard, she says:

“If thou wilt, dear baby, with me go away,
We will see a fine show, we will play a fine play.”

That sounds lovely to my ears. Oh yes, that collusion with dim sleeping infancy is lovely to me; but I was too advanced in intellect to have been tempted by such temptations. Still there was a perilous attraction for me in worlds that slept and rested; and if the Erl-king’s daughter had revealed herself to my perceptions, there was one “show” that she might have promised which would have wiled me away with her into the dimmest depths of the mightiest and remotest forests.

Suffering is a mightier agency in the hands of nature, as a Demiurgus creating the intellect, than most people are aware of.

The truth I heard often in sleep from the lips of the Dark Interpreter. Who is he? He is a shadow, reader, but a shadow with whom you must suffer me to make you acquainted. You need not be afraid of him, for when I explain his nature and origin you will see that he is essentially inoffensive; or if sometimes he menaces with his countenance, that is but seldom: and then, as his features in those moods shift as rapidly as clouds in a gale of wind, you may always look for the terrific aspects to vanish as fast as they have gathered. As to his origin⁠—what it is, I know exactly, but cannot without a little circuit of preparation make you understand. Perhaps you are aware of that power in the eye of many children by which in darkness they project a vast theatre of phantasmagorical figures moving forwards or backwards between their bed-curtains and the chamber walls. In some children this power is semi-voluntary⁠—they can control or perhaps suspend the shows; but in others it is altogether automatic. I myself, at the date of my last confessions, had seen in this way more processions⁠—generally solemn, mournful, belonging to eternity, but also at times glad, triumphal pomps, that seemed to enter the gates of Time⁠—than all the religions of paganism, fierce or gay, ever witnessed. Now, there is in the dark places of the human spirit⁠—in grief, in fear, in vindictive wrath⁠—a power of self-projection not unlike to this. Thirty years ago, it may be, a man called Symons committed several murders in a sudden epilepsy of planet-struck fury. According to my recollection, this case happened at Hoddesdon, which is in Middlesex. “Revenge is sweet!” was his hellish motto on that occasion, and that motto itself records the abysses which a human will can open. Revenge is not sweet, unless by the mighty charm of a charity that seeketh not her own it has become benignant.49 And what he had to revenge was woman’s scorn. He had been a plain farm-servant; and, in fact, he was executed, as such men often are, on a proper point of professional respect to their calling, in a smock-frock, or blouse, to render so ugly a clash of syllables. His young mistress was every way and by much his superior, as well in prospects as in education. But the man, by nature arrogant, and little acquainted with the world, presumptuously raised his eyes to one of his young mistresses. Great was the scorn with which she repulsed his audacity, and her sisters participated in her disdain. Upon this affront he brooded night and day; and, after the term of his service was over, and he, in effect, forgotten by the family, one day he suddenly descended amongst the women of the family like an Avatar of vengeance. Right and left he threw out his murderous knife without distinction of person, leaving the room and the passage floating in blood.

The final result of this carnage was not so terrific as it threatened to be. Some, I think, recovered; but, also, one, who did not recover, was unhappily a stranger to the whole cause of his fury. Now, this murderer always maintained, in conversation with the prison chaplain, that, as he rushed on in his hellish career, he perceived distinctly a dark figure on his right hand, keeping pace with himself. Upon that the superstitious, of course, supposed that some fiend had revealed himself, and associated his superfluous presence with the dark atrocity. Symons was not a philosopher, but my opinion is, that he was too much so to tolerate that hypothesis, since, if there was one man in all Europe that needed no tempter to evil on that evening, it was precisely Mr. Symons, as nobody knew better than Mr. Symons himself. I had not the benefit of his acquaintance, or I would have explained it to him. The fact is, in point of awe a fiend would be a poor, trivial bagatelle compared to the shadowy projections, umbras and penumbras, which the unsearchable depths of man’s nature is capable, under adequate excitement, of throwing off, and even into stationary forms. I shall have occasion to notice this point again. There are creative agencies in every part of human nature, of which the thousandth part could never be revealed in one life.

You have heard, reader, in vision which describes our Ladies of Sorrow, particularly in the dark admonition of Madonna, to her wicked sister that hateth and tempteth, what root of dark uses may lie in moral convulsions: not the uses hypocritically vaunted by theatrical devotion which affronts the majesty of God, that ever and in all things loves Truth⁠—prefers sincerity that is erring to piety that cants. Rebellion which is the sin of witchcraft is more pardonable in His sight than speechifying resignation, listening with complacency to its own self-conquests. Show always as much neighbourhood as thou canst to grief that abases itself, which will cost thee but little effort if thine own grief hath been great. But God, who sees thy efforts in secret, will slowly strengthen those efforts, and make that to be a real deed, bearing tranquillity for thyself, which at first was but a feeble wish breathing homage to Him.

In afterlife, from twenty to twenty-four, on looking back to those struggles of my childhood, I used to wonder exceedingly that a child could be exposed to struggles on such a scale. But two views unfolded upon me as my experience widened, which took away that wonder. The first was the vast scale upon which the sufferings of children are found everywhere expanded in the realities of life. The generation of infants which you see is but part of those who belong to it; were born in it; and make, the world over, not one half of it. The missing half, more than an equal number to those of any age that are now living, have perished by every kind of torments. Three thousand children per annum⁠—that is, three hundred thousand per century; that is (omitting Sundays), about ten every day⁠—pass to heaven through flames50 in this very island of Great Britain. And of those who survive to reach maturity what multitudes have fought with fierce pangs of hunger, cold, and nakedness! When I came to know all this, then reverting my eye to my struggle, I said oftentimes it was nothing! Secondly, in watching the infancy of my own children, I made another discovery⁠—it is well known to mothers, to nurses, and also to philosophers⁠—that the tears and lamentations of infants during the year or so when they have no other language of complaint run through a gamut that is as inexhaustible as the cremona of Paganini. An ear but moderately learned in that language cannot be deceived as to the rate and modulus of the suffering which it indicates. A fretful or peevish cry cannot by any efforts make itself impassioned. The cry of impatience, of hunger, of irritation, of reproach, of alarm, are all different⁠—different as a chorus of Beethoven from a chorus of Mozart. But if ever you saw an infant suffering for an hour, as sometimes the healthiest does, under some attack of the stomach, which has the tiger-grasp of the Oriental cholera, then you will hear moans that address to their mothers an anguish of supplication for aid such as might storm the heart of Moloch. Once hearing it, you will not forget it. Now, it was a constant remark of mine, after any storm of that nature (occurring, suppose, once in two months), that always on the following day, when a long, long sleep had chased away the darkness and the memory of the darkness from the little creature’s brain, a sensible expansion had taken place in the intellectual faculties of attention, observation, and animation. It renewed the case of our great modern poet, who, on listening to the raving of the midnight storm, and the crashing which it was making in the mighty woods, reminded himself that all this hell of trouble

“Tells also of bright calms that shall succeed.”

Pain driven to agony, or grief driven to frenzy, is essential to the ventilation of profound natures. A sea which is deeper than any that Count Massigli51 measured cannot be searched and torn up from its sleeping depths without a levanter or a monsoon. A nature which is profound in excess, but also introverted and abstracted in excess, so as to be in peril of wasting itself in interminable reverie, cannot be awakened sometimes without afflictions that go to the very foundations, heaving, stirring, yet finally harmonizing; and it is in such cases that the Dark Interpreter does his work, revealing the worlds of pain and agony and woe possible to man⁠—possible even to the innocent spirit of a child.

The Apparition of the Brocken

Ascend with me on this dazzling Whitsunday the Brocken of North Germany. The dawn opened in cloudless beauty; it is a dawn of bridal June; but, as the hours advanced, her youngest sister April, that sometimes cares little for racing across both frontiers of May, frets the bridal lady’s sunny temper with sallies of wheeling and careering showers, flying and pursuing, opening and closing, hiding and restoring. On such a morning, and reaching the summits of the forest mountain about sunrise, we shall have one chance the more for seeing the famous Spectre of the Brocken.52 Who and what is he? He is a solitary apparition, in the sense of loving solitude; else he is not always solitary in his personal manifestations, but, on proper occasions, has been known to unmask a strength quite sufficient to alarm those who had been insulting him.

Now, in order to test the nature of this mysterious apparition, we will try two or three experiments upon him. What we fear, and with some reason, is, that as he lived so many ages with foul Pagan sorcerers, and witnessed so many centuries of dark idolatries, his heart may have been corrupted; and that even now his faith may be wavering or impure. We will try.

Make the sign of the cross, and observe whether he repeats it (as on Whitsunday53 he surely ought to do). Look! he does repeat it; but the driving showers perplex the images, and that, perhaps, it is which gives him the air of one who acts reluctantly or evasively. Now, again, the sun shines more brightly, and the showers have swept off like squadrons of cavalry⁠—to the rear. We will try him again.

Pluck an anemone, one of these many anemones which once was called the sorcerer’s flower,54 and bore a part, perhaps, in this horrid ritual of fear; carry it to that stone which mimics the outline of a heathen altar, and once was called the sorcerer’s altar; then bending your knee, and raising your right hand to God, say⁠—“Father, which art in heaven, this lovely anemone, that once glorified the worship of fear, has travelled back into thy fold; this altar, which once reeked with bloody rites to Cortho, has long been rebaptized into thy holy service. The darkness is gone; the cruelty is gone which the darkness bred; the moans have passed away which the victims uttered; the cloud has vanished which once sat continually upon their graves, cloud of protestation that ascended forever to thy throne from the tears of the defenceless, and the anger of the just. And lo! I thy servant, with this dark phantom, whom for one hour on this thy festival of Pentecost I make my servant, render thee united worship in this thy recovered temple.”

Look now! the apparition plucks an anemone, and places it on an altar; he also bends his knee, he also raises his right hand to God. Dumb he is; but sometimes the dumb serve God acceptably. Yet still it occurs to you, that perhaps on this high festival of the Christian church he may be overruled by supernatural influence into confession of his homage, having so often been made to bow and bend his knee at murderous rites. In a service of religion he may be timid. Let us try him, therefore, with an earthly passion, where he will have no bias either from favor or from fear.

If, then, once in childhood you suffered an affection that was ineffable⁠—if once, when powerless to face such an enemy, you were summoned to fight with the tiger that couches within the separations of the grave, in that case, after the example of Judaea (on the Roman coins), sitting under her palm-tree to weep, but sitting with her head veiled, do you also veil your head. Many years are passed away since then; and you were a little ignorant thing at that time, hardly above six years old; or perhaps (if you durst tell all the truth), not quite so much. But your heart was deeper than the Danube; and, as was your love, so was your grief. Many years are gone since that darkness settled on your head; many summers, many winters; yet still its shadows wheel round upon you at intervals, like these April showers upon this glory of bridal June. Therefore now, on this dovelike morning of Pentecost, do you veil your head like Judaea in memory of that transcendent woe, and in testimony that, indeed, it surpassed all utterance of words. Immediately you see that the apparition of the Brocken veils his head, after the model of Judaea weeping under her palm-tree, as if he also had a human heart, and that he also, in childhood, having suffered an affliction which was ineffable, wished by these mute symbols to breathe a sigh towards heaven in memory of that affliction, and by way of record, though many a year after, that it was indeed unutterable by words.

This trial is decisive. You are now satisfied that the apparition is but a reflex of yourself; and, in uttering your secret feelings to him, you make this phantom the dark symbolic mirror for reflection to the daylight what else must be hidden forever.

Such a relation does the Dark Interpreter, whom immediately the reader will learn to know as an intruder into my dreams, bear to my own mind. He is originally a mere reflex of my inner nature. But as the apparition of the Brocken sometimes is disturbed by storms or by driving showers, so as to dissemble his real origin, in like manner the Interpreter sometimes swerves out of my orbit, and mixes a little with alien natures. I do not always know him in these cases as my own parhelion. What he says, generally, is but that which I have said in daylight, and in meditation deep enough to sculpture itself on my heart. But sometimes, as his face alters, his words alter; and they do not always seem such as I have used, or could use. No man can account for all things that occur in dreams. Generally I believe this, that he is a faithful representative of myself; but he also is at times subject to the action of the good Phantasus, who rules in dreams.

Hailstone choruses55 besides, and storms, enter my dreams. Hailstones and fire that run along the ground, sleet and blinding hurricanes, revelations of glory insufferable pursued by volleying darkness, these are powers able to disturb any features that originally were but shadow, and so send drifting the anchors of any vessel that rides upon deeps so treacherous as those of dreams. Understand, however, the Interpreter to bear generally the office of a tragic chorus at Athens. The Greek chorus is perhaps not quite understood by critics, any more than the Dark Interpreter by myself. But the leading function of both must be supposed this⁠—not to tell you anything absolutely new⁠—that was done by the actors in the drama; but to recall you to your own lurking thoughts, hidden for the moment or imperfectly developed, and to place before you, in immediate connection with groups vanishing too quickly for any effort of meditation on your own part, such commentaries, prophetic or looking back, pointing the moral or deciphering the mystery, justifying Providence, or mitigating the fierceness of anguish, as would or might have occurred to your own meditative heart, had only time been allowed for its motions.

The Interpreter is anchored and stationary in my dreams; but great storms and driving mists cause him to fluctuate uncertainly, or even to retire altogether, like his gloomy counterpart, the shy phantom of the Brocken⁠—and to assume new features or strange features, as in dreams always there is a power not contented with reproduction, but which absolutely creates or transforms. This dark being the reader will see again in a further stage of my opium experience; and I warn him that he will not always be found sitting inside my dreams, but at times outside, and in open daylight.

Savannah-La-Mar

God smote Savannah-la-mar, and in one night, by earthquake, removed her, with all her towers standing and population sleeping, from the steadfast foundations of the shore to the coral floors of ocean. And God said, “Pompeii did I bury and conceal from men through seventeen centuries: this city I will bury, but not conceal. She shall be a monument to men of my mysterious anger, set in azure light through generations to come; for I will enshrine her in a crystal dome of my tropic seas.” This city, therefore, like a mighty galleon with, all her apparel mounted, streamers flying, and tackling perfect, seems floating along the noiseless depths of ocean; and oftentimes in glassy calms, through the translucid atmosphere of water that now stretches like an air-woven awning above the silent encampment, mariners from every clime look down into her courts and terraces, count her gates, and number the spires of her churches. She is one ample cemetery, and has been for many a year; but, in the mighty calms that brood for weeks over tropic latitudes, she fascinates the eye with a Fata-Morgana revelation, as of human life still subsisting in submarine asylums sacred from the storms that torment our upper air.

Thither, lured by the loveliness of cerulean depths, by the peace of human dwellings privileged from molestation, by the gleam of marble altars sleeping in everlasting sanctity, oftentimes in dreams did I and the Dark Interpreter cleave the watery veil that divided us from her streets. We looked into the belfries, where the pendulous bells were waiting in vain for the summons which should awaken their marriage peals; together we touched the mighty organ-keys, that sang no jubilates for the ear of heaven, that sang no requiems for the ear of human sorrow; together we searched the silent nurseries, where the children were all asleep, and had been asleep through five generations. “They are waiting for the heavenly dawn,” whispered the Interpreter to himself: “and, when that comes, the bells and the organs will utter a jubilate repeated by the echoes of Paradise.” Then, turning to me, he said, “This is sad, this is piteous; but less would not have sufficed for the purpose of God. Look here. Put into a Roman clepsydra one hundred drops of water; let these run out as the sands in an hourglass, every drop measuring the hundredth part of a second, so that each shall represent but the three-hundred-and-sixty-thousandth part of an hour. Now, count the drops as they race along; and, when the fiftieth of the hundred is passing, behold! forty-nine are not, because already they have perished, and fifty are not, because they are yet to come. You see, therefore, how narrow, how incalculably narrow, is the true and actual present. Of that time which we call the present, hardly a hundredth part but belongs either to a past which has fled, or to a future which is still on the wing. It has perished, or it is not born. It was, or it is not. Yet even this approximation to the truth is infinitely false. For again subdivide that solitary drop, which only was found to represent the present, into a lower series of similar fractions, and the actual present which you arrest measures now but the thirty-sixth-millionth of an hour; and so by infinite declensions the true and very present, in which only we live and enjoy, will vanish into a mote of a mote, distinguishable only by a heavenly vision. Therefore the present, which only man possesses, offers less capacity for his footing than the slenderest film that ever spider twisted from her womb. Therefore, also, even this incalculable shadow from the narrowest pencil of moonlight is more transitory than geometry can measure, or thought of angel can overtake. The time which is contracts into a mathematic point; and even that point perishes a thousand times before we can utter its birth. All is finite in the present; and even that finite is infinite in its velocity of flight towards death. But in God there is nothing finite; but in God there is nothing transitory; but in God there can be nothing that tends to death. Therefore it follows that for God there can be no present. The future is the present of God, and to the future it is that he sacrifices the human present. Therefore it is that he works by earthquake. Therefore it is that he works by grief. O, deep is the ploughing of earthquake! O, deep”⁠—(and his voice swelled like a sanctus rising from the choir of a cathedral)⁠—“O, deep is the ploughing of grief! But oftentimes less would not suffice for the agriculture of God. Upon a night of earthquake he builds a thousand years of pleasant habitations for man. Upon the sorrow of an infant he raises oftentimes from human intellects glorious vintages that could not else have been. Less than these fierce ploughshares would not have stirred the stubborn soil. The one is needed for Earth, our planet⁠—for Earth itself as the dwelling-place of man; but the other is needed yet oftener for God’s mightiest instrument⁠—yes” (and he looked solemnly at myself), “is needed for the mysterious children of the Earth!”

The Daughter of Lebanon

Damascus, firstborn of cities, Om el Denia,56 mother of generations, that wast before Abraham, that wast before the Pyramids! what sounds are those that, from a postern gate, looking eastwards over secret paths that wind away to the far distant desert, break the solemn silence of an oriental night? Whose voice is that which calls upon the spearmen, keeping watch forever in the turret surmounting the gate, to receive him back into his Syrian home? Thou knowest him, Damascus, and hast known him in seasons of trouble as one learned in the afflictions of man; wise alike to take counsel for the suffering spirit or for the suffering body. The voice that breaks upon the night is the voice of a great evangelist⁠—one of the four; and he is also a great physician. This do the watchmen at the gate thankfully acknowledge, and joyfully they give him entrance. His sandals are white with dust; for he has been roaming for weeks beyond the desert, under the guidance of Arabs, on missions of hopeful benignity to Palmyra;57 and in spirit he is weary of all things, except faithfulness to God, and burning love to man.

Eastern cities are asleep betimes; and sounds few or none fretted the quiet of all around him, as the evangelist paced onward to the marketplace; but there another scene awaited him. On the right hand, in an upper chamber, with lattices widely expanded, sat a festal company of youths, revelling under a noonday blaze of light from cressets and from bright tripods that burned fragrant woods⁠—all joining in choral songs, all crowned with odorous wreaths from Daphne and the banks of the Orontes. Them the evangelist heeded not; but far away upon the left, close upon a sheltered nook, lighted up by a solitary vase of iron fretwork filled with cedar boughs, and hoisted high upon a spear, behold there sat a woman of loveliness so transcendent that, when suddenly revealed, as now, out of deepest darkness, she appalled men as a mockery, or a birth of the air. Was she born of woman? Was it perhaps the angel⁠—so the evangelist argued with himself⁠—that met him in the desert after sunset, and strengthened him by secret talk? The evangelist went up, and touched her forehead; and, when he found that she was indeed human, and guessed, from the station which she had chosen, that she waited for someone amongst this dissolute crew as her companion, he groaned heavily in spirit, and said, half to himself, but half to her, “Wert thou, poor ruined flower, adorned so divinely at thy birth⁠—glorified in such excess that not Solomon in all his pomp⁠—no, nor even the lilies of the field⁠—can approach thy gifts⁠—only that thou shouldest grieve the Holy Spirit of God?” The woman trembled exceedingly, and said, “Rabbi, what should I do? For behold! all men forsake me.” The evangelist mused a little, and then secretly to himself he said, “Now will I search this woman’s heart⁠—whether in very truth it inclineth itself to God, and hath strayed only before fiery compulsion.” Turning therefore to the woman, the Prophet58 said, “Listen: I am the messenger of Him whom thou hast not known; of Him that made Lebanon and the cedars of Lebanon; that made the sea, and the heavens, and the host of the stars; that made the light; that made the darkness; that blew the spirit of life into the nostrils of man. His messenger I am: and from Him all power is given me to bind and to loose, to build and to pull down. Ask, therefore, whatsoever thou wilt⁠—great or small⁠—and through me thou shalt receive it from God. But, my child, ask not amiss. For God is able out of thy own evil asking to weave snares for thy footing. And oftentimes to the lambs whom He loves he gives by seeming to refuse; gives in some better sense, or” (and his voice swelled into the power of anthems) “in some far happier world. Now, therefore, my daughter, be wise on thy own behalf; and say what it is that I shall ask for thee from God.” But the Daughter of Lebanon needed not his caution; for immediately, dropping on one knee to God’s ambassador, whilst the full radiance from the cedar torch fell upon the glory of a penitential eye, she raised her clasped hands in supplication, and said, in answer to the evangelist asking for a second time what gift he should call down upon her from Heaven, “Lord, that thou wouldest put me back into my father’s house.” And the evangelist, because he was human, dropped a tear as he stooped to kiss her forehead, saying, “Daughter, thy prayer is heard in heaven; and I tell thee that the daylight shall not come and go for thirty times, not for the thirtieth time shall the sun drop behind Lebanon, before I will put thee back into thy father’s house.”

Thus the lovely lady came into the guardianship of the evangelist. She sought not to varnish her history, or to palliate her own transgressions. In so far as she had offended at all, her case was that of millions in every generation. Her father was a prince in Lebanon, proud, unforgiving, austere. The wrongs done to his daughter by her dishonourable lover, because done under favour of opportunities created by her confidence in his integrity, her father persisted in resenting as wrongs done by this injured daughter herself; and, refusing to her all protection, drove her, whilst yet confessedly innocent, into criminal compliances under sudden necessities of seeking daily bread from her own uninstructed efforts. Great was the wrong she suffered both from father and lover; great was the retribution. She lost a churlish father and a wicked lover; she gained an apostolic guardian. She lost a princely station in Lebanon; she gained an early heritage in heaven. For this heritage is hers within thirty days, if she will not defeat it herself. And, whilst the stealthy motion of time travelled towards this thirtieth day, behold! a burning fever desolated Damascus, which also laid its arrest upon the Daughter of Lebanon, yet gently, and so that hardly for an hour did it withdraw her from the heavenly teachings of the evangelist. And thus daily the doubt was strengthened⁠—would the holy apostle suddenly touch her with his hand, and say, “Woman, be thou whole!” or would he present her on the thirtieth day as a pure bride to Christ? But perfect freedom belongs to Christian service, and she only must make the election.

Up rose the sun on the thirtieth morning in all his pomp, but suddenly was darkened by driving storms. Not until noon was the heavenly orb again revealed; then the glorious light was again unmasked, and again the Syrian valleys rejoiced. This was the hour already appointed for the baptism of the new Christian daughter. Heaven and Earth shed gratulation on the happy festival; and, when all was finished, under an awning raised above the level roof of her dwelling-house, the regenerate daughter of Lebanon, looking over the rose-gardens of Damascus, with amplest prospect of her native hills, lay in blissful trance, making proclamation, by her white baptismal robes, of recovered innocence and of reconciliation with God. And, when the sun was declining to the west, the evangelist, who had sat from noon by the bedside of his spiritual daughter, rose solemnly, and said, “Lady of Lebanon, the day is already come, and the hour is coming, in which my covenant must be fulfilled with thee. Wilt thou, therefore, being now wiser in thy thoughts, suffer God thy new Father to give by seeming to refuse; to give in some better sense, or in some far happier world?” But the Daughter of Lebanon sorrowed at these words; she yearned after her native hills; not for themselves, but because there it was that she had left that sweet twin-born sister with whom from infant days hand-in-hand she had wandered amongst the everlasting cedars. And again the evangelist sat down by her bedside; whilst she by intervals communed with him, and by intervals slept gently under the oppression of her fever. But, as evening drew nearer, and it wanted now but a brief space to the going down of the sun, once again, and with deeper solemnity, the evangelist rose to his feet, and said, “O daughter! this is the thirtieth day, and the sun is drawing near to his rest; brief, therefore, is the time within which I must fulfil the word that God spoke to thee by me.” Then, because light clouds of delirium were playing about her brain, he raised his pastoral staff, and, pointing it to her temples, rebuked the clouds, and bade that no more they should trouble her vision, or stand between her and the forests of Lebanon. And the delirious clouds parted asunder, breaking away to the right and to the left. But upon the forests of Lebanon there hung a mighty mass of overshadowing vapours, bequeathed by the morning’s storm. And a second time the evangelist raised his pastoral staff, and, pointing it to the gloomy vapours, rebuked them, and bade that no more they should stand between his daughter and her father’s house. And immediately the dark vapours broke away from Lebanon to the right and to the left; and the farewell radiance of the sun lighted up all the paths that ran between the everlasting cedars and her father’s palace. But vainly the lady of Lebanon searched every path with her eyes for memorials of her sister. And the evangelist, pitying her sorrow, turned away her eyes to the clear blue sky, which the departing vapours had exposed. And he showed her the peace which was there. And then he said, “O daughter! this also is but a mask.” And immediately for the third time he raised his pastoral staff, and, pointing it to the fair blue sky, he rebuked it, and bade that no more it should stand between her and the vision of God. Immediately the blue sky parted to the right and to the left, laying bare the infinite revelations that can be made visible only to dying eyes. And the Daughter of Lebanon said to the evangelist, “O father! what armies are these that I see mustering within the infinite chasm?” And the evangelist replied, “These are the armies of Christ, and they are mustering to receive some dear human blossom, some first-fruits of Christian faith, that shall rise this night to Christ from Damascus.” Suddenly, as thus the child of Lebanon gazed upon the mighty vision, she saw bending forward from the heavenly host, as if in gratulation to herself, the one countenance for which she hungered and thirsted. The twin-sister, that should have waited for her in Lebanon, had died of grief, and was waiting for her in Paradise. Immediately in rapture she soared upwards from her couch; immediately in weakness she fell back; and, being caught by the evangelist, she flung her arms around his neck; whilst he breathed into her ear his final whisper, “Wilt thou now suffer that God should give by seeming to refuse?”⁠—“Oh yes⁠—yes⁠—yes,” was the fervent answer from the Daughter of Lebanon. Immediately the evangelist gave the signal to the heavens, and the heavens gave the signal to the sun; and in one minute after the Daughter of Lebanon had fallen back a marble corpse amongst her white baptismal robes; the solar orb dropped behind Lebanon; and the evangelist, with eyes glorified by mortal and immortal tears, rendered thanks to God that had thus accomplished the word which he spoke through himself to the Magdalen of Lebanon⁠—that not for the thirtieth time should the sun go down behind her native hills before he had put her back into her Father’s house.

The Princess Who Overlooked One Seed in a Pomegranate

There is a story told in the Arabian Nights of a princess who, by overlooking one seed of a pomegranate, precipitated the event which she had laboured to make impossible. She lies in wait for the event which she foresees. The pomegranate swells, opens, splits; the seeds, which she knows to be roots of evil, rapidly she swallows; but one⁠—only one⁠—before it could be arrested, rolls away into a river. It is lost! it is irrecoverable! She has triumphed, but she must perish. Already she feels the flames mounting up which are to consume her, and she calls for water hastily⁠—not to deliver herself (for that is impossible), but, nobly forgetting her own misery, that she may prevent that destruction of her brother mortal which had been the original object for hazarding her own. Yet why go to Arabian fictions? Even in our daily life is exhibited, in proportions far more gigantic, that tendency to swell and amplify itself into mountains of darkness, which exists oftentimes in germs that are imperceptible. An error in human choice, an infirmity in the human will, though it were at first less than a mote, though it should swerve from the right line by an interval less than any thread

“That ever spider twisted from her womb,”

sometimes begins to swell, to grow, to widen its distance rapidly, travels off into boundless spaces remote from the true centre, spaces incalculable and irretraceable, until hope seems extinguished and return impossible. Such was the course of my own opium career. Such is the history of human errors every day. Such was the original sin of the Greek theories on Deity, which could not have been healed but by putting off their own nature, and kindling into a new principle⁠—absolutely undiscoverable, as I contend, for the Grecian intellect.

Oftentimes an echo goes as it were to sleep: the series of reverberations has died away. Suddenly a second series awakens: this subsides, then a third wakens up. So of actions done in youth. After great tumults all is quieted. You dream that they are over. In a moment, in the twinkling of an eye, on some fatal morning in middle-life the far-off consequences come back upon you. And you say to yourself, “Oh, Heaven, if I had fifty lives this crime would reappear, as Pelion upon Ossa!” So was it with my affection. Left to natural peace, I might have conquered it: Verschmerzeon. To charm it down by the mere suffering of grief, to hush it by endurance, that was the natural policy⁠—that was the natural process. But behold! A new form of sorrow arises, and the two multiply together. And the worm which was beginning to fall asleep is roused again to pestilential fierceness.

Who Is This Woman That Beckoneth and Warneth Me from the Place Where She Is, and in Whose Eyes Is Woeful Remembrance? I Guess Who She Is

In my dreams were often prefigurements of my future, as I could not but read the signs. What man has not some time in dewy morn, or sequestered eve, or in the still night-watches, when deep sleep falleth on other men but visiteth not his weary eyelids⁠—what man, I say, has not some time hushed his spirit and questioned with himself whether some things seen or obscurely felt, were not anticipated as by mystic foretaste in some far halcyon time, postnatal or antenatal he knew not; only assuredly he knew that for him past and present and future merged in one awful moment of lightning revelation. Oh, spirit that dwelleth in man, how subtle are thy revelations; how deep, how delirious the raptures thou canst inspire; how poignant the stings with which thou canst pierce the heart; how sweet the honey with which thou assuagest the wound; how dark the despairs and accusings that lie behind thy curtains, and leap upon us like lightning from the cloud, with the sense as of some heavenly blazoning, and oftentimes carry us beyond ourselves!

It is a sweet morning in June, and the fragrance of the roses is wafted towards me as I move⁠—for I am walking in a lawny meadow, still wet with dew⁠—and a wavering mist lies over the distance. Suddenly it seems to lift, and out of the dewy dimness emerges a cottage, embowered with roses and clustering clematis; and the hills, in which it is set like a gem, are tree-clad, and rise billowy behind it, and to the right and to the left are glistening expanses of water. Over the cottage there hangs a halo, as if clouds had but parted there. From the door of that cottage emerges a figure, the countenance full of the trepidation of some dread woe feared or remembered. With waving arm and tearful uplifted face the figure first beckons me onward, and then, when I have advanced some yards, frowning, warns me away. As I still continue to advance, despite the warning, darkness falls: figure, cottage, hills, trees, and halo fade and disappear; and all that remains to me is the look on the face of her that beckoned and warned me away. I read that glance as by the inspiration of a moment. We had been together; together we had entered some troubled gulf; struggled together, suffered together. Was it as lovers torn asunder by calamity? was it as combatants forced by bitter necessity into bitter feud, when we only, in all the world, yearned for peace together? Oh, what a searching glance was that which she cast on me! as if she, being now in the spiritual world, abstracted from flesh, remembered things that I could not remember. Oh, how I shuddered as the sweet sunny eyes in the sweet sunny morning of June⁠—the month that was my “angelical”; half spring, yet with summer dress, that to me was very “angelical”⁠—seemed reproachfully to challenge in me recollections of things passed thousands of years ago (old indeed, yet that were made new again for us, because now first it was that we met again). Oh, heavens! it came over me as doth the raven over the infected house, as from a bed of violets sweeps the saintly odour of corruption. What a glimpse was thus revealed! glory in despair, as of that gorgeous vegetation that hid the sterilities of the grave in the tropics of that summer long ago; of that heavenly beauty which slept side by side within my sister’s coffin in the month of June; of those saintly swells that rose from an infinite distance⁠—I know not whether to or from my sister. Could this be a memorial of that nature? Are the nearer and more distant stages of life thus dimly connected, and the connection hidden, but suddenly revealed for a moment?

This lady for years appeared to me in dreams; in that, considering the electric character of my dreams, and that they were far less like a lake reflecting the heavens than like the pencil of some mighty artist⁠—Da Vinci or Michelangelo⁠—that cannot copy in simplicity, but comments in freedom, while reflecting in fidelity, there was nothing to surprise. But a change in this appearance was remarkable. Oftentimes, after eight years had passed, she appeared in summer dawn at a window. It was a window that opened on a balcony. This feature only gave a distinction, a refinement, to the aspect of the cottage⁠—else all was simplicity. Spirit of Peace, dove-like dawn that slept upon the cottage, ye were not broken by any participation in my grief and despair! Forever the vision of that cottage was renewed. Did I roam in the depths of sweet pastoral solitudes in the West, with the tinkling of sheep-bells in my ears, a rounded hillock, seen vaguely, would shape itself into a cottage; and at the door my monitory, regretful Hebe would appear. Did I wander by the seashore, one gently-swelling wave in the vast heaving plain of waters would suddenly transform itself into a cottage, and I, by some involuntary inward impulse, would in fancy advance toward it.

Ah, reader, you will think this which I am going to say too near, too holy, for recital. But not so. The deeper a woe touches me in heart, so much the more am I urged to recite it. The world disappears: I see only the grand relics of a world⁠—memorials of a love that has departed, has been⁠—the record of a sorrow that is, and has its greyness converted into verdure⁠—monuments of a wrath that has been reconciled, of a wrong that has been atoned for⁠—convulsions of a storm that has gone by. What I am going to say is the most like a superstitious thing that I ever shall say. And I have reason to think that every man who is not a villain once in his life must be superstitious. It is a tribute which he pays to human frailty, which tribute if he will not pay, which frailty if he will not share, then also he shall not have any of its strength.

The face of this monitory Hebe haunted me for some years in a way that I must faintly attempt to explain. It is little to say that it was the sweetest face, with the most peculiar expression of sweetness, that I had ever seen: that was much, but that was earthly. There was something more terrific, believe me, than this; yet that was not the word: terror looks to the future; and this perhaps did, but not primarily. Chiefly it looked at some unknown past, and was for that reason awful; yes, awful⁠—that was the word.

Thus, on any of those heavenly sunny mornings, that now are buried in an endless grave, did I, transported by no human means, enter that cottage, and descend to that breakfast-room, my earliest salute was to her, that ever, as the look of pictures do, with her eyes pursued me round the room, and oftentimes with a subtle checking of grief, as if great sorrow had been or would be hers. And it was, too, in the sweet Maytime. Oh yes; she was but as if she had been⁠—as if it were her original⁠ ⁠… chosen to have been the aurora of a heavenly clime; and then suddenly she was as one of whom, for some thousand years, Paradise had received no report; then, again, as if she entered the gates of Paradise not less innocent; and, again, as if she could not enter; and some blame⁠—but I knew not what blame⁠—was mine; and now she looked as though broken with a woe that no man could read, as she sought to travel back to her early joy⁠—yet no longer a joy that is sublime in innocency, but a joy from which sprung abysses of memories polluted into anguish, till her tears seemed to be suffused with drops of blood. All around was peace and the deep silence of untroubled solitude; only in the lovely lady was a sign of horror, that had slept, under deep ages of frost, in her heart, and now rose, as with the rushing of wings, to her face. Could it be supposed that one life⁠—so pitiful a thing⁠—was what moved her care? Oh no; it was, or it seemed, as if this poor wreck of a life happened to be that one which determined the fate of some thousand others. Nothing less; nothing so abject as one poor fifty years⁠—nothing less than a century of centuries could have stirred the horror that rose to her lovely lips, as once more she waved me away from the cottage.

Oh, reader, five years after I saw that sweet face in reality⁠—saw it in the flesh; saw that pomp of womanhood; saw that cottage; saw a thousand times that lovely domicile that heard the cooing of the solitary dove in the solitary morning; saw the grace of childhood and the shadows of graves that lay, like creatures asleep, in the sunshine; saw, also, the horror, somehow realized as a shadowy reflection from myself, which warned me off from that cottage, and which still rings through the dreams of five-and-twenty years.

The general sentiment or sense of preexistence, of which this Suspiria may be regarded as one significant and affecting illustration, had this record in the outset of the Reminiscences of Wordsworth:

“Oh, sense of mysterious preexistence, by which, through years, in which as yet a stranger to those valleys of Westmoreland, I viewed myself as a phantom self⁠—a second identity projected from my own consciousness, and already living amongst them⁠—how was it, and by what prophetic instinct, that already I said to myself oftentimes, when chasing daydreams along the pictures of these wild mountainous labyrinths, which as yet I had not traversed, ‘Here, in some distant year, I shall be shaken with love, and there with stormiest grief and regret’? Whence was it that sudden revelations came upon me, like the drawings up of a curtain, and closing again as rapidly, of scenes that made the future heaven of my life? And how was it that in thought I was, and yet in reality was not, a denizen, already, in 1803, 1804, 1805, of lakes and forest lawns, which I never saw till 1807? and that, by a prophetic instinct of heart, I rehearsed and lived over, as it were, in vision those chapters of my life which have carried with them the weightiest burden of joy and sorrow, and by the margin of those very lakes and hills with which I prefigured this connection? and, in short, that for me, by a transcendent privilege, during the novitiate of my life, most truly I might say:

“ ‘In today already walked tomorrow.’ ”