Zanoni
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The next morning three men were found dead at the threshold of the principal entrance, the door of which had been forced. They were recognised in the neighbourhood as the most sanguinary and terrible marauders of the coasts,—men stained with a thousand murders, and who had never hitherto failed in any attempt to which the lust of rapine had impelled them. The footsteps of many others were tracked to the seashore. It seemed that their accomplices must have fled on the death of their leaders. But when the Venetian Proveditore, or authority, of the island, came to examine into the matter, the most unaccountable mystery was the manner in which these ruffians had met their fate. Zanoni had not stirred from the apartment in which he ordinarily pursued his chemical studies. None of the servants had even been disturbed from their slumbers. No marks of human violence were on the bodies of the dead. They died, and made no sign. From that moment Zanoni’s house—nay, the whole vicinity—was sacred. The neighbouring villages, rejoiced to be delivered from a scourge, regarded the stranger as one whom the Pagiana (or Virgin) held under her especial protection.
In truth, the lively Greeks around, facile to all external impressions, and struck with the singular and majestic beauty of the man who knew their language as a native, whose voice often cheered them in their humble sorrows, and whose hand was never closed to their wants, long after he had left their shore preserved his memory by grateful traditions, and still point to the lofty platanus beneath which they had often seen him seated, alone and thoughtful, in the heats of noon. But Zanoni had haunts less open to the gaze than the shade of the platanus. In that isle there are the bituminous springs which Herodotus has commemorated. Often at night, the moon, at least, beheld him emerging from the myrtle and cystus that clothe the hillocks around the marsh that imbeds the pools containing the inflammable materia, all the medical uses of which, as applied to the nerves of organic life, modern science has not yet perhaps explored. Yet more often would he pass his hours in a cavern, by the loneliest part of the beach, where the stalactites seem almost arranged by the hand of art, and which the superstition of the peasants associates, in some ancient legends, with the numerous and almost incessant earthquakes to which the island is so singularly subjected.
Whatever the pursuits that instigated these wanderings and favoured these haunts, either they were linked with, or else subordinate to, one main and master desire, which every fresh day passed in the sweet human company of Viola confirmed and strengthened.
The scene that Glyndon had witnessed in his trance was faithful to truth. And some little time after the date of that night, Viola was dimly aware that an influence, she knew not of what nature, was struggling to establish itself over her happy life. Visions indistinct and beautiful, such as those she had known in her earlier days, but more constant and impressive, began to haunt her night and day when Zanoni was absent, to fade in his presence, and seem less fair than THAT. Zanoni questioned her eagerly and minutely of these visitations, but seemed dissatisfied, and at times perplexed, by her answers.
“Tell me not,” he said, one day, “of those unconnected images, those evolutions of starry shapes in a choral dance, or those delicious melodies that seem to thee of the music and the language of the distant spheres. Has no ONE shape been to thee more distinct and more beautiful than the rest,—no voice uttering, or seeming to utter, thine own tongue, and whispering to thee of strange secrets and solemn knowledge?”
“No; all is confused in these dreams, whether of day or night; and when at the sound of thy footsteps I recover, my memory retains nothing but a vague impression of happiness. How different—how cold—to the rapture of hanging on thy smile, and listening to thy voice, when it says, ‘I love thee!’”
“Yet, how is it that visions less fair than these once seemed to thee so alluring? How is it that they then stirred thy fancies and filled thy heart? Once thou didst desire a fairy-land, and now thou seemest so contented with common life.”
“Have I not explained it to thee before? Is it common life, then, to love, and to live with the one we love? My true fairy-land is won! Speak to me of no other.”
And so night surprised them by the lonely beach; and Zanoni, allured from his sublimer projects, and bending over that tender face, forgot that, in the Harmonious Infinite which spread around, there were other worlds than that one human heart.
CHAPTER 4.IX
There is a principle of the soul, superior to all nature, through which we are capable of surpassing the order and systems of the world. When the soul is elevated to natures better than itself, THEN it is entirely separated from subordinate natures, exchanges this for another life, and, deserting the order of things with which it was connected, links and mingles itself with another.
—Iamblichus.“Adon-Ai! Adon-Ai!—appear, appear!”
And in the lonely cave, whence once had gone forth the oracles of a heathen god, there emerged from the shadows of fantastic rocks a luminous and gigantic column, glittering and shifting. It resembled the shining but misty spray which, seen afar off, a fountain seems to send up on a starry night. The radiance lit the stalactites, the crags, the arches of the cave, and shed a pale and tremulous splendour on the features of Zanoni.
“Son of Eternal Light,” said the invoker, “thou to whose knowledge, grade after grade, race after race, I attained at last, on the broad Chaldean plains; thou from whom I have drawn so largely of the unutterable knowledge that yet eternity alone can suffice to drain; thou who, congenial with myself, so far as our various beings will permit, hast been for centuries my familiar and my friend,—answer me and counsel!”
From the column there emerged a shape of unimaginable glory. Its face was that of a man in its first youth, but solemn, as with the consciousness of eternity and the tranquillity of wisdom; light, like starbeams, flowed through its transparent veins; light made its limbs themselves, and undulated, in restless sparkles, through the waves of its dazzling hair. With its arms folded on its breast, it stood distant a few feet from Zanoni, and its low voice murmured gently, “My counsels were sweet to thee once; and once, night after night, thy soul could follow my wings through the untroubled splendours of the Infinite. Now thou hast bound thyself back to the earth by its strongest chains, and the attraction to the clay is more potent than the sympathies that drew to thy charms the Dweller of the Starbeam and the Air. When last thy soul hearkened to me, the senses already troubled thine intellect and obscured thy vision. Once again I come to thee; but thy power even to summon me to thy side is fading from thy spirit, as sunshine fades from the wave when the winds drive the cloud between the ocean and the sky.”
“Alas, Adon-Ai!” answered the seer, mournfully, “I know too well the conditions of the being which thy presence was wont to rejoice. I know that our wisdom comes but from the indifference to the things of the world which the wisdom masters. The mirror of the soul cannot reflect both earth and heaven; and the one vanishes from the surface as the other is glassed upon its deeps. But it is not to restore me to that sublime abstraction in which the intellect, free and disembodied, rises, region after region, to the spheres,—that once again, and with the agony and travail of enfeebled power I have called thee to mine aid. I love; and in love I begin to live in the sweet humanities of another. If wise, yet in all which makes danger powerless against myself, or those on whom I can gaze from the calm height of indifferent science, I am blind as the merest mortal to the destinies of the creature that makes my heart beat with the passions which obscure my gaze.”
“What matter!” answered Adon-Ai. “Thy love must be but a mockery of the name; thou canst not love as they do for whom there are death and the grave. A short time,—like a day in thy incalculable life,—and the form thou dotest on is dust! Others of the nether world go hand in hand, each with each, unto the tomb; hand in hand they ascend from the worm to new cycles of existence. For thee, below are ages; for her, but hours. And for her and thee—O poor, but mighty one!—will there be even a joint hereafter! Through what grades and heavens of spiritualised being will her soul have passed when thou, the solitary loiterer, comest from the vapours of the earth to the gates of light!”
“Son of the Starbeam, thinkest thou that this thought is not with me forever; and seest thou not that I have invoked thee to hearken and minister to my design? Readest thou not my desire and dream to raise the conditions of her being to my own? Thou, Adon-Ai, bathing the celestial joy that makes thy life in the oceans of eternal splendour,—thou, save by the sympathies of knowledge, canst conjecture not what I, the offspring of mortals, feel—debarred yet from the objects of the tremendous and sublime ambition that first winged my desires above the clay—when I see myself compelled to stand in this low world alone. I have sought amongst my tribe for comrades, and in vain. At last I have found a mate. The wild bird and the wild beast have theirs; and my mastery over the malignant tribes of terror can banish their larvae from the path that shall lead her upward, till the air of eternity fits the frame for the elixir that baffles death.”
“And thou hast begun the initiation, and thou art foiled! I know it. Thou hast conjured to her sleep the fairest visions; thou hast invoked the loveliest children of the air to murmur their music to her trance, and her soul heeds them not, and, returning to the earth, escapes from their control. Blind one, wherefore? canst thou not perceive? Because in her soul all is love. There is no intermediate passion with which the things thou wouldst charm to her have association and affinities. Their attraction is but to the desires and cravings of the INTELLECT. What have they with the PASSION that is of earth, and the HOPE that goes direct to heaven?”
“But can there be no medium—no link—in which our souls, as our hearts, can be united, and so mine may have influence over her own?”
“Ask me not,—thou wilt not comprehend me!”
“I adjure thee!—speak!”
“When two souls are divided, knowest thou not that a third in which both meet and live is the link between them!”
“I do comprehend thee, Adon-Ai,” said Zanoni, with a light of more human joy upon his face than it had ever before been seen to wear; “and if my destiny, which here is dark to mine eyes, vouchsafes to me the happy lot of the humble,—if ever there be a child that I may clasp to my bosom and call my own—”
“And is it to be man at last, that thou hast aspired to be more than man?”
“But a child,—a second Viola!” murmured Zanoni, scarcely heeding the Son of Light; “a young soul fresh from heaven, that I may rear from the first moment it touches earth,—whose wings I may train to follow mine through the glories of creation; and through whom the mother herself may be led upward over the realm of death!”
“Beware,—reflect! Knowest thou not that thy darkest enemy dwells in the Real? Thy wishes bring thee near and nearer to humanity.”
“Ah, humanity is sweet!” answered Zanoni.
And as the seer spoke, on the glorious face of Adon-Ai there broke a smile.
CHAPTER 4.X
Aeterna aeternus tribuit, mortalia confertMortalis; divina Deus, peritura caducus.“Aurel. Prud. contra Symmachum,” lib. ii.(The Eternal gives eternal things, the Mortal gathers mortal things: God, that which is divine, and the perishable that which is perishable.)
EXTRACTS FROM THE LETTERS OF ZANONI TO MEJNOUR.
Letter 1.
Thou hast not informed me of the progress of thy pupil; and I fear that so differently does circumstance shape the minds of the generations to which we are descended, from the intense and earnest children of the earlier world, that even thy most careful and elaborate guidance would fail, with loftier and purer natures than that of the neophyte thou hast admitted within thy gates. Even that third state of being, which the Indian sage (The Brahmins, speaking of Brahm, say, “To the Omniscient the three modes of being—sleep, waking, and trance—are not;” distinctly recognising trance as a third and coequal condition of being.) rightly recognises as being between the sleep and the waking, and describes imperfectly by the name of TRANCE, is unknown to the children of the Northern world; and few but would recoil to indulge it, regarding its peopled calm as maya and delusion of the mind. Instead of ripening and culturing that airy soil, from which Nature, duly known, can evoke fruits so rich and flowers so fair, they strive but to exclude it from their gaze; they esteem that struggle of the intellect from men’s narrow world to the spirit’s infinite home, as a disease which the leech must extirpate with pharmacy and drugs, and know not even that it is from this condition of their being, in its most imperfect and infant form, that poetry, music, art—all that belong to an Idea of Beauty to which neither SLEEPING nor WAKING can furnish archetype and actual semblance—take their immortal birth. When we, O Mejnour in the far time, were ourselves the neophytes and aspirants, we were of a class to which the actual world was shut and barred. Our forefathers had no object in life but knowledge. From the cradle we were predestined and reared to wisdom as to a priesthood. We commenced research where modern Conjecture closes its faithless wings. And with us, those were common elements of science which the sages of to-day disdain as wild chimeras, or despair of as unfathomable mysteries. Even the fundamental principles, the large yet simple theories of electricity and magnetism, rest obscure and dim in the disputes of their blinded schools; yet, even in our youth, how few ever attained to the first circle of the brotherhood, and, after wearily enjoying the sublime privileges they sought, they voluntarily abandoned the light of the sun, and sunk, without effort, to the grave, like pilgrims in a trackless desert, overawed by the stillness of their solitude, and appalled by the absence of a goal. Thou, in whom nothing seems to live BUT THE DESIRE TO KNOW; thou, who, indifferent whether it leads to weal or to woe, lendest thyself to all who would tread the path of mysterious science, a human book, insensate to the precepts it enounces,—thou hast ever sought, and often made additions to our number. But to these have only been vouchsafed partial secrets; vanity and passion unfitted them for the rest; and now, without other interest than that of an experiment in science, without love, and without pity, thou exposest this new soul to the hazards of the tremendous ordeal! Thou thinkest that a zeal so inquisitive, a courage so absolute and dauntless, may suffice to conquer, where austerer intellect and purer virtue have so often failed. Thou thinkest, too, that the germ of art that lies in the painter’s mind, as it comprehends in itself the entire embryo of power and beauty, may be expanded into the stately flower of the Golden Science. It is a new experiment to thee. Be gentle with thy neophyte, and if his nature disappoint thee in the first stages of the process, dismiss him back to the Real while it is yet time to enjoy the brief and outward life which dwells in the senses, and closes with the tomb. And as I thus admonish thee, O Mejnour, wilt thou smile at my inconsistent hopes? I, who have so invariably refused to initiate others into our mysteries,—I begin at last to comprehend why the great law, which binds man to his kind, even when seeking most to set himself aloof from their condition, has made thy cold and bloodless science the link between thyself and thy race; why, THOU has sought converts and pupils; why, in seeing life after life voluntarily dropping from our starry order, thou still aspirest to renew the vanished, and repair the lost; why, amidst thy calculations, restless and unceasing as the wheels of Nature herself, thou recoilest from the THOUGHT TO BE ALONE! So with myself; at last I, too, seek a convert, an equal,—I, too, shudder to be alone! What thou hast warned me of has come to pass. Love reduces all things to itself. Either must I be drawn down to the nature of the beloved, or hers must be lifted to my own. As whatever belongs to true Art has always necessarily had attraction for US, whose very being is in the ideal whence Art descends, so in this fair creature I have learned, at last, the secret that bound me to her at the first glance. The daughter of music,—music, passing into her being, became poetry. It was not the stage that attracted her, with its hollow falsehoods; it was the land in her own fancy which the stage seemed to centre and represent. There the poetry found a voice,—there it struggled into imperfect shape; and then (that land insufficient for it) it fell back upon itself. It coloured her thoughts, it suffused her soul; it asked not words, it created not things; it gave birth but to emotions, and lavished itself on dreams. At last came love; and there, as a river into the sea, it poured its restless waves, to become mute and deep and still,—the everlasting mirror of the heavens.
And is it not through this poetry which lies within her that she may be led into the large poetry of the universe! Often I listen to her careless talk, and find oracles in its unconscious beauty, as we find strange virtues in some lonely flower. I see her mind ripening under my eyes; and in its fair fertility what ever-teeming novelties of thought! O Mejnour! how many of our tribe have unravelled the laws of the universe,—have solved the riddles of the exterior nature, and deduced the light from darkness! And is not the POET, who studies nothing but the human heart, a greater philosopher than all? Knowledge and atheism are incompatible. To know Nature is to know that there must be a God. But does it require this to examine the method and architecture of creation? Methinks, when I look upon a pure mind, however ignorant and childlike, that I see the August and Immaterial One more clearly than in all the orbs of matter which career at His bidding through space.
Rightly is it the fundamental decree of our order, that we must impart our secrets only to the pure. The most terrible part of the ordeal is in the temptations that our power affords to the criminal. If it were possible that a malevolent being could attain to our faculties, what disorder it might introduce into the globe! Happy that it is NOT possible; the malevolence would disarm the power. It is in the purity of Viola that I rely, as thou more vainly hast relied on the courage or the genius of thy pupils. Bear me witness, Mejnour! Never since the distant day in which I pierced the Arcana of our knowledge, have I ever sought to make its mysteries subservient to unworthy objects; though, alas! the extension of our existence robs us of a country and a home; though the law that places all science, as all art, in the abstraction from the noisy passions and turbulent ambition of actual life, forbids us to influence the destinies of nations, for which Heaven selects ruder and blinder agencies; yet, wherever have been my wanderings, I have sought to soften distress, and to convert from sin. My power has been hostile only to the guilty; and yet with all our lore, how in each step we are reduced to be but the permitted instruments of the Power that vouchsafes our own, but only to direct it. How all our wisdom shrinks into nought, compared with that which gives the meanest herb its virtues, and peoples the smallest globule with its appropriate world. And while we are allowed at times to influence the happiness of others, how mysteriously the shadows thicken round our own future doom! We cannot be prophets to ourselves! With what trembling hope I nurse the thought that I may preserve to my solitude the light of a living smile!
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Extracts from Letter II.
Deeming myself not pure enough to initiate so pure a heart, I invoke to her trance those fairest and most tender inhabitants of space that have furnished to poetry, which is the instinctive guess into creation, the ideas of the Glendoveer and Sylph. And these were less pure than her own thoughts, and less tender than her own love! They could not raise her above her human heart, for THAT has a heaven of its own.
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I have just looked on her in sleep,—I have heard her breathe my name. Alas! that which is so sweet to others has its bitterness to me; for I think how soon the time may come when that sleep will be without a dream,—when the heart that dictates the name will be cold, and the lips that utter it be dumb. What a twofold shape there is in love! If we examine it coarsely,—if we look but on its fleshy ties, its enjoyments of a moment, its turbulent fever and its dull reaction,—how strange it seems that this passion should be the supreme mover of the world; that it is this which has dictated the greatest sacrifices, and influenced all societies and all times; that to this the loftiest and loveliest genius has ever consecrated its devotion; that, but for love, there were no civilisation, no music, no poetry, no beauty, no life beyond the brute’s.
But examine it in its heavenlier shape,—in its utter abnegation of self; in its intimate connection with all that is most delicate and subtle in the spirit,—its power above all that is sordid in existence; its mastery over the idols of the baser worship; its ability to create a palace of the cottage, an oasis in the desert, a summer in the Iceland,—where it breathes, and fertilises, and glows; and the wonder rather becomes how so few regard it in its holiest nature. What the sensual call its enjoyments, are the least of its joys. True love is less a passion than a symbol. Mejnour, shall the time come when I can speak to thee of Viola as a thing that was?
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Extract from Letter III.
Knowest thou that of late I have sometimes asked myself, “Is there no guilt in the knowledge that has so divided us from our race?” It is true that the higher we ascend the more hateful seem to us the vices of the short-lived creepers of the earth,—the more the sense of the goodness of the All-good penetrates and suffuses us, and the more immediately does our happiness seem to emanate from him. But, on the other hand, how many virtues must lie dead in those who live in the world of death, and refuse to die! Is not this sublime egotism, this state of abstraction and reverie,—this self-wrapped and self-dependent majesty of existence, a resignation of that nobility which incorporates our own welfare, our joys, our hopes, our fears with others? To live on in no dread of foes, undegraded by infirmity, secure through the cares, and free from the disease of flesh, is a spectacle that captivates our pride. And yet dost thou not more admire him who dies for another? Since I have loved her, Mejnour, it seems almost cowardice to elude the grave which devours the hearts that wrap us in their folds. I feel it,—the earth grows upon my spirit. Thou wert right; eternal age, serene and passionless, is a happier boon than eternal youth, with its yearnings and desires. Until we can be all spirit, the tranquillity of solitude must be indifference.
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Extracts from Letter IV.
I have received thy communication. What! is it so? Has thy pupil disappointed thee? Alas, poor pupil! But—
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(Here follow comments on those passages in Glyndon’s life already known to the reader, or about to be made so, with earnest adjurations to Mejnour to watch yet over the fate of his scholar.)
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But I cherish the same desire, with a warmer heart. My pupil! how the terrors that shall encompass thine ordeal warn me from the task! Once more I will seek the Son of Light.
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Yes; Adon-Ai, long deaf to my call, at last has descended to my vision, and left behind him the glory of his presence in the shape of Hope. Oh, not impossible, Viola,—not impossible, that we yet may be united, soul with soul!
Extract from Letter V.—(Many months after the last.)
Mejnour, awake from thine apathy,—rejoice! A new soul will be born to the world,—a new soul that shall call me father. Ah, if they for whom exist all the occupations and resources of human life,—if they can thrill with exquisite emotion at the thought of hailing again their own childhood in the faces of their children; if in that birth they are born once more into the holy Innocence which is the first state of existence; if they can feel that on man devolves almost an angel’s duty, when he has a life to guide from the cradle, and a soul to nurture for the heaven,—what to me must be the rapture to welcome an inheritor of all the gifts which double themselves in being shared! How sweet the power to watch, and to guard,—to instil the knowledge, to avert the evil, and to guide back the river of life in a richer and broader and deeper stream to the paradise from which it flows! And beside that river our souls shall meet, sweet mother. Our child shall supply the sympathy that fails as yet; and what shape shall haunt thee, what terror shall dismay, when thy initiation is beside the cradle of thy child!