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I can say, or have time to say, the reader must enter into before he can comprehend the unimaginable horror which these dreams of oriental imagery, and mythological tortures, impressed upon me. Under the connecting feeling of tropical heat and vertical sun-lights, 1 brought together all creatures, birds, beasts, reptiles, all trees and plants, usages and appearances, that are found in all tropical regions, and assembled them together in China or Indostan. From kindred feelings, I soon brought Egypt and all her gods under the same law. I was stared at, hooted at, grinned at, chattered at, by monkeys, by paroquets, by cockatoos. I ran into pagodas: and was fixed, for centuries, at the summit, or in secret rooms; I was the idol; I was the priest; I was worshipped; I was sacrificed. I fled from the wrath of Brama through all the forests of Asia: Vishnu hated me: Seeva laid wait for me.11 I came suddenly upon Isis and Osiris: 1 had done a deed, they said, which the ibis and the crocodile trembled at. I was buried, for a thousand years, in stone coffins, with mummies and sphinxes, in narrow chambers at the heart of eternal pyramids. I was kissed, with cancerous kisses, by crocodiles; and laid, confounded with all unutterable slimy things, amongst reeds and Nilotic mud.

I thus give the reader some slight abstraction of my oriental dreams, which always filled me with such amazement at the monstrous scenery, that horror seemed absorbed, for a while, in sheer astonishment. Sooner or later, came a reflux of feeling that swallowed up the astonishment, and left me, not so much in terror, as in hatred and abomination of what I saw. Over every form, and threat, and punishment, and dim sightless incarceration, brooded a sense of eternity and infinity that drove me into an oppression as of madness. Into these dreams only, it was, with one or two slight exceptions, that any circumstances of physical horror entered. All before had been moral and spiritual terrors. But here the main agents were ugly birds, or snakes, or crocodiles; especially the last. The cursed crocodile became to me the object of more horror than almost all the rest. I was compelled to live with him; and (as was always the case almost in my dreams) for centuries. I escaped sometimes, and found myself in Chinese houses, with cane tables, etc. All the feet of the tables, sofas, etc., soon became

n Brahma the creator, Vishnu the preserver, and Siva thi' destroyer, constitute the ^reat triad of Hindu mythology. Osiris the creator, and I Isis. his sister and wife, were. Kuyptian I deities, and the ibis and crocodile were re-1 garded us sacred animals. I

instinct with life: the abominable head of the crocodile, and his leering eyes, looked out at me, multiplied into a thousand repetitions: and I stood loathing and fascinated. And so often did this hideous reptile haunt my dreams, that many times the very same dream was broken up in the very same way: I heard gentle voices speaking to me (I hear everything when I am sleeping); and instantly I awoke: it was broad noon; and my children were standing, hand in hand, at my bed-side; come to show me their coloured shoes, or new frocks, or to let me see them dressed for going out. I protest that so awful was the transition from the damned crocodile, and the other unutterable monsters and abortions of my dreams, to the sight of innocent human natures and of infancy, that, in the mighty and sudden revulsion of mind, 1 wept, and could not forbear it, as I kissed their faces.

From SUSPIRIA DE PBOEUNDIS*

Levana And Our Ladies Of Sorrow

Oftentimes at Oxford I saw Levana in my dreams. 1 knew her by her Koman symbols. Who is Levana f 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 new-born 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

- Suspiria de Profundi* (Sishs from the Depths) is the title under which I>e (Joinery began in 1845 to publish a series of articles which were to have closed with a crowning succession of "some twenty or twenty-five dreams and noonday visions. .Most of the articles were either never written or were destroyed. Of Levana, one of the earliest, l'rofessor Masson has said that "it is a permanent addition to the mythology of the human race," typifying as it does "tlie varieties and degrees of misery that there are In the world." As for De Qulncey's own education through Initiation Into these several degrees of sorrow, it is to be remembered that In childhood he lost by death his father and two sisters, in youth he ran nwny from an uncongenial school and wandered like an outcast In Wales and London, and in manhood his body. Intellect, and will became enslaved to opium.

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 fa«e (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 non-development of his powers. She therefore watches over human education. Now the word educo, with the penultimate short, was derived (by a process often exemplified in the crystallisation of languages) from the word ediico, with the penultimate long. Whatsoever educes, or develops, educates. By the education of Levana, therefore, is meant,— not the poor machinery that moves by spellingbooks and grammars, but 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 for ever upon children,—resting not day or night, any more than the mighty wheel of day and night themselves, whose moments, like restless spokes, are glimmering for ever 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 word, 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

1 holding a scholarship provided by the foundation, or endowment

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 Parca* 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 om-e 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 Sorrov.

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? 0, 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 ; Fat

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; / 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 dof 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 for ever receded amongst shades.

The eldest of the three is named Mater Lackey marum, Our Lady of Tears. She it is that night and day raves and moans, calling for vanished faces. She stood in Kama, 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 for ever, which, heard at times as they tottered 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, ihe eldest, it is that carries keys more than papal* at her girdle, which open every cottage and every palace. She, to my knowledge, sat :dl 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. Kor thiB 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 for ever 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

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winter of 1844-5 within the bed-chamber 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 Nile, from Nile to Mississippi. And her, because she is the first-born of her house, and has the widest empire, let us honour with the title of "Madonna!"

The second sister is called Mater Smpiriorum —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 for ever, for ever 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; and of the English criminal in Norfolk Island,8 blotted out from the books of remembrance in sweet far-off England; of the baffled penitent reverting his eyes for ever 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 Ttt'iH a stepmother,—as he points with the other hand to the Bible, our general teacher, but against 7ii»i sealed and sequestered;—every woman sitting in darkness, without love to shel

0 Nicholas I., whose (laughter Alexandra had lately died.

7 social outcast i Hindu term I

sA penal colony In the south Pacific, 1825-1845. ter her head, or hope to illumine her solitude, because the heaven-born instincts kindling in her nature germs of holy affections which Hod 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. Fur 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.

Rut 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,1* 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 suggestless 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 Tenrbrani.m—Our Lady of Darkness.

These were the Semnai Theai, or Sublime Goddesses, these were the Eumenides,** or Gra

n Son of Noah, reputed ancestor of the Semitic races—the Hebrews, Arabs, etc. For the phrase, see Gene*l«, Ix, 27.

in See note on Childe llnrohl. IV. 2.

ii A euphemistic mime for the Furies.

(ions Ladies (so called by antiquity in shtul ilering 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 1 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, T have seasoned for thee, dear gentle Sister of Sighs! Do thou taJce 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 cans! curse. So shall he be accomplished!- in the fur nace, so shall he see the things that ought not to be seen, sights that are abominable, and seerets 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."

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 1 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

12 perfected.

• "Plain (of) the Sea"—a fanciful name adopted liv I)e Quinrev for tills vision of n sunken city. The "Hark Interpreter" mentioned here gives name to number of the Susplrin papers.

of ocean; and oftentimes in glassy calms, through the trauslucid 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 organkeys, 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 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 hour-glass, every drop measuring the hundredth jiart 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,

t bymns of rejoicing (specifically the 100th Psalm) 2 water-clock

t Here "mirage-like": from the fata morgana of ttii" Sicilian roast—n phenomenon attributed to Morgan le Fay, or Morgana the Fairy.

into a lower series of similar fractions, and the actual present which you arrest measures now but the thirty-sixth-milliouth 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 nly 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 mnthematic 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 ean 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 ho 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 sanctus3 rising from the choir of a cathedral)—"0, 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 mvsterious children of the Earth!"

From JOAN OF ARC*

What is to be thought of her? What is to be thought of the poor shepherd girl from the hills and forests of Lorraine, that—like the Hebrew

3 The anthem "Holy, Holy, Holy."

* De Qulncey's venture Into this particular field of history, which Is so obscure and so acrimoniously debated, was Inspired by Mlchelet's Hlstolrc de France, then (1847) appearing, and his avowed objert was to do Justice to the maligned Maid, defending her even against her own countrymen. The body of his article, which Is narrative and argumentative. Is here omitted, only the Introduction nnd conclusion being given. See En<i. Lit . p. 274.

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