The Works of Edgar Allan Poe: Contents and Index 54 – Poe · Verses Across
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The Works of Edgar Allan Poe: Contents and Index 54Chapter 25 (part 12)
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Literature · Short Stories
The Works of Edgar Allan Poe: Contents and Index 54
Chapter 25 (part 12)
PoeEnglish
OINOS. And now, Agathos, as we proceed, instruct me!—speak to me in the earth’s familiar tones. I understand not what you hinted to me, just now, of the modes or of the method of what, during mortality, we were accustomed to call Creation. Do you mean to say that the Creator is not God?
AGATHOS. I mean to say that the Deity does not create.
OINOS. Explain.
AGATHOS. In the beginning only, he created. The seeming creatures which are now, throughout the universe, so perpetually springing into being, can only be considered as the mediate or indirect, not as the direct or immediate results of the Divine creative power.
OINOS. Among men, my Agathos, this idea would be considered heretical in the extreme.
AGATHOS. Among angels, my Oinos, it is seen to be simply true.
OINOS. I can comprehend you thus far—that certain operations of what we term Nature, or the natural laws, will, under certain conditions, give rise to that which has all the appearance of creation. Shortly before the final overthrow of the earth, there were, I well remember, many very successful experiments in what some philosophers were weak enough to denominate the creation of animalculæ.
AGATHOS. The cases of which you speak were, in fact, instances of the secondary creation—and of the only species of creation which has ever been, since the first word spoke into existence the first law.
OINOS. Are not the starry worlds that, from the abyss of nonentity, burst hourly forth into the heavens—are not these stars, Agathos, the immediate handiwork of the King?
AGATHOS. Let me endeavor, my Oinos, to lead you, step by step, to the conception I intend. You are well aware that, as no thought can perish, so no act is without infinite result. We moved our hands, for example, when we were dwellers on the earth, and, in so doing, gave vibration to the atmosphere which engirdled it. This vibration was indefinitely extended, till it gave impulse to every particle of the earth’s air, which thenceforward, and for ever, was actuated by the one movement of the hand. This fact the mathematicians of our globe well knew. They made the special effects, indeed, wrought in the fluid by special impulses, the subject of exact calculation—so that it became easy to determine in what precise period an impulse of given extent would engirdle the orb, and impress (for ever) every atom of the atmosphere circumambient. Retrograding, they found no difficulty, from a given effect, under given conditions, in determining the value of the original impulse. Now the mathematicians who saw that the results of any given impulse were absolutely endless—and who saw that a portion of these results were accurately traceable through the agency of algebraic analysis—who saw, too, the facility of the retrogradation—these men saw, at the same time, that this species of analysis itself, had within itself a capacity for indefinite progress—that there were no bounds conceivable to its advancement and applicability, except within the intellect of him who advanced or applied it. But at this point our mathematicians paused.
OINOS. And why, Agathos, should they have proceeded?
AGATHOS. Because there were some considerations of deep interest beyond. It was deducible from what they knew, that to a being of infinite understanding—one to whom the perfection of the algebraic analysis lay unfolded—there could be no difficulty in tracing every impulse given the air—and the ether through the air—to the remotest consequences at any even infinitely remote epoch of time. It is indeed demonstrable that every such impulse given the air, must, in the end, impress every individual thing that exists within the universe;—and the being of infinite understanding—the being whom we have imagined—might trace the remote undulations of the impulse—trace them upward and onward in their influences upon all particles of an matter—upward and onward for ever in their modifications of old forms—or, in other words, in their creation of new—until he found them reflected—unimpressive at last—back from the throne of the Godhead. And not only could such a thing do this, but at any epoch, should a given result be afforded him—should one of these numberless comets, for example, be presented to his inspection—he could have no difficulty in determining, by the analytic retrogradation, to what original impulse it was due. This power of retrogradation in its absolute fulness and perfection—this faculty of referring at all epochs, all effects to all causes—is of course the prerogative of the Deity alone—but in every variety of degree, short of the absolute perfection, is the power itself exercised by the whole host of the Angelic intelligences.
OINOS. But you speak merely of impulses upon the air.
AGATHOS. In speaking of the air, I referred only to the earth; but the general proposition has reference to impulses upon the ether—which, since it pervades, and alone pervades all space, is thus the great medium of creation.
OINOS. Then all motion, of whatever nature, creates?
AGATHOS. It must: but a true philosophy has long taught that the source of all motion is thought—and the source of all thought is—
OINOS. God.
AGATHOS. I have spoken to you, Oinos, as to a child of the fair Earth which lately perished—of impulses upon the atmosphere of the Earth.
OINOS. You did.
AGATHOS. And while I thus spoke, did there not cross your mind some thought of the physical power of words? Is not every word an impulse on the air?
OINOS. But why, Agathos, do you weep—and why, oh why do your wings droop as we hover above this fair star—which is the greenest and yet most terrible of all we have encountered in our flight? Its brilliant flowers look like a fairy dream—but its fierce volcanoes like the passions of a turbulent heart.
AGATHOS. They are!—they are! This wild star—it is now three centuries since, with clasped hands, and with streaming eyes, at the feet of my beloved—I spoke it—with a few passionate sentences—into birth. Its brilliant flowers are the dearest of all unfulfilled dreams, and its raging volcanoes are the passions of the most turbulent and unhallowed of hearts.
THE COLLOQUY OF MONOS AND UNA
Μελλοντα ταυτα.—SOPHOCLES—Antig.
“These things are in the near future.”
_ Una._ “Born again?”
_ Monos._ Yes, fairest and best beloved Una, “born again.” These were the words upon whose mystical meaning I had so long pondered, rejecting the explanations of the priesthood, until Death himself resolved for me the secret.
Una. Death!
Monos. How strangely, sweet Una, you echo my words! I observe, too, a vacillation in your step—a joyous inquietude in your eyes. You are confused and oppressed by the majestic novelty of the Life Eternal. Yes, it was of Death I spoke. And here how singularly sounds that word which of old was wont to bring terror to all hearts—throwing a mildew upon all pleasures!
Una. Ah, Death, the spectre which sate at all feasts! How often, Monos, did we lose ourselves in speculations upon its nature! How mysteriously did it act as a check to human bliss—saying unto it “thus far, and no farther!” That earnest mutual love, my own Monos, which burned within our bosoms—how vainly did we flatter ourselves, feeling happy in its first up-springing, that our happiness would strengthen with its strength! Alas! as it grew, so grew in our hearts the dread of that evil hour which was hurrying to separate us forever! Thus, in time, it became painful to love. Hate would have been mercy then.
Monos. Speak not here of these griefs, dear Una—mine, mine, forever now!
_ Una._ But the memory of past sorrow—is it not present joy? I have much to say yet of the things which have been. Above all, I burn to know the incidents of your own passage through the dark Valley and Shadow.
_ Monos._ And when did the radiant Una ask anything of her Monos in vain? I will be minute in relating all—but at what point shall the weird narrative begin?
Una. At what point?
Monos. You have said.
Una. Monos, I comprehend you. In Death we have both learned the propensity of man to define the indefinable. I will not say, then, commence with the moment of life’s cessation—but commence with that sad, sad instant when, the fever having abandoned you, you sank into a breathless and motionless torpor, and I pressed down your pallid eyelids with the passionate fingers of love.
_ Monos._ One word first, my Una, in regard to man’s general condition at this epoch. You will remember that one or two of the wise among our forefathers—wise in fact, although not in the world’s esteem—had ventured to doubt the propriety of the term “improvement,” as applied to the progress of our civilization. There were periods in each of the five or six centuries immediately preceding our dissolution, when arose some vigorous intellect, boldly contending for those principles whose truth appears now, to our disenfranchised reason, so utterly obvious—principles which should have taught our race to submit to the guidance of the natural laws, rather than attempt their control. At long intervals some masterminds appeared, looking upon each advance in practical science as a retro-gradation in the true utility. Occasionally the poetic intellect—that intellect which we now feel to have been the most exalted of all—since those truths which to us were of the most enduring importance could only be reached by that analogy which speaks in proof tones to the imagination alone and to the unaided reason bears no weight—occasionally did this poetic intellect proceed a step farther in the evolving of the vague idea of the philosophic, and find in the mystic parable that tells of the tree of knowledge, and of its forbidden fruit, death-producing, a distinct intimation that knowledge was not meet for man in the infant condition of his soul. And these men—the poets—living and perishing amid the scorn of the “utilitarians”—of rough pedants, who arrogated to themselves a title which could have been properly applied only to the scorned—these men, the poets, pondered piningly, yet not unwisely, upon the ancient days when our wants were not more simple than our enjoyments were keen—days when mirth was a word unknown, so solemnly deep-toned was happiness—holy, august and blissful days, when blue rivers ran undammed, between hills unhewn, into far forest solitudes, primæval, odorous, and unexplored.
Yet these noble exceptions from the general misrule served but to strengthen it by opposition. Alas! we had fallen upon the most evil of all our evil days. The great “movement”—that was the cant term—went on: a diseased commotion, moral and physical. Art—the Arts—arose supreme, and, once enthroned, cast chains upon the intellect which had elevated them to power. Man, because he could not but acknowledge the majesty of Nature, fell into childish exultation at his acquired and still-increasing dominion over her elements. Even while he stalked a God in his own fancy, an infantine imbecility came over him. As might be supposed from the origin of his disorder, he grew infected with system, and with abstraction. He enwrapped himself in generalities. Among other odd ideas, that of universal equality gained ground; and in the face of analogy and of God—in despite of the loud warning voice of the laws of gradation so visibly pervading all things in Earth and Heaven—wild attempts at an omni-prevalent Democracy were made. Yet this evil sprang necessarily from the leading evil—Knowledge. Man could not both know and succumb. Meantime huge smoking cities arose, innumerable. Green leaves shrank before the hot breath of furnaces. The fair face of Nature was deformed as with the ravages of some loathsome disease. And methinks, sweet Una, even our slumbering sense of the forced and of the far-fetched might have arrested us here. But now it appears that we had worked out our own destruction in the perversion of our taste, or rather in the blind neglect of its culture in the schools. For, in truth, it was at this crisis that taste alone—that faculty which, holding a middle position between the pure intellect and the moral sense, could never safely have been disregarded—it was now that taste alone could have led us gently back to Beauty, to Nature, and to Life. But alas for the pure contemplative spirit and majestic intuition of Plato! Alas for the μουσικη which he justly regarded as an all-sufficient education for the soul! Alas for him and for it!—since both were most desperately needed when both were most entirely forgotten or despised. {*1}
Pascal, a philosopher whom we both love, has said, how truly!—“que tout notre raisonnement se rèduit à céder au sentiment;” and it is not impossible that the sentiment of the natural, had time permitted it, would have regained its old ascendancy over the harsh mathematical reason of the schools. But this thing was not to be. Prematurely induced by intemperance of knowledge the old age of the world drew on. This the mass of mankind saw not, or, living lustily although unhappily, affected not to see. But, for myself, the Earth’s records had taught me to look for widest ruin as the price of highest civilization. I had imbibed a prescience of our Fate from comparison of China the simple and enduring, with Assyria the architect, with Egypt the astrologer, with Nubia, more crafty than either, the turbulent mother of all Arts. In history {*2} of these regions I met with a ray from the Future. The individual artificialities of the three latter were local diseases of the Earth, and in their individual overthrows we had seen local remedies applied; but for the infected world at large I could anticipate no regeneration save in death. That man, as a race, should not become extinct, I saw that he must be “born again.”
And now it was, fairest and dearest, that we wrapped our spirits, daily, in dreams. Now it was that, in twilight, we discoursed of the days to come, when the Art-scarred surface of the Earth, having undergone that purification {*3} which alone could efface its rectangular obscenities, should clothe itself anew in the verdure and the mountain-slopes and the smiling waters of Paradise, and be rendered at length a fit dwelling-place for man:—for man the Death purged—for man to whose now exalted intellect there should be poison in knowledge no more—for the redeemed, regenerated, blissful, and now immortal, but still for the material, man.
Una. Well do I remember these conversations, dear Monos; but the epoch of the fiery overthrow was not so near at hand as we believed, and as the corruption you indicate did surely warrant us in believing. Men lived; and died individually. You yourself sickened, and passed into the grave; and thither your constant Una speedily followed you. And though the century which has since elapsed, and whose conclusion brings us thus together once more, tortured our slumbering senses with no impatience of duration, yet, my Monos, it was a century still.
Monos. Say, rather, a point in the vague infinity. Unquestionably, it was in the Earth’s dotage that I died. Wearied at heart with anxieties which had their origin in the general turmoil and decay, I succumbed to the fierce fever. After some few days of pain, and many of dreamy delirium replete with ecstasy, the manifestations of which you mistook for pain, while I longed but was impotent to undeceive you—after some days there came upon me, as you have said, a breathless and motionless torpor; and this was termed Death by those who stood around me.
Words are vague things. My condition did not deprive me of sentience. It appeared to me not greatly dissimilar to the extreme quiescence of him, who, having slumbered long and profoundly, lying motionless and fully prostrate in a midsummer noon, begins to steal slowly back into consciousness, through the mere sufficiency of his sleep, and without being awakened by external disturbances.
I breathed no longer. The pulses were still. The heart had ceased to beat. Volition had not departed, but was powerless. The senses were unusually active, although eccentrically so—assuming often each other’s functions at random. The taste and the smell were inextricably confounded, and became one sentiment, abnormal and intense. The rose-water with which your tenderness had moistened my lips to the last, affected me with sweet fancies of flowers—fantastic flowers, far more lovely than any of the old Earth, but whose prototypes we have here blooming around us. The eyelids, transparent and bloodless, offered no complete impediment to vision. As volition was in abeyance, the balls could not roll in their sockets but all objects within the range of the visual hemisphere were seen with more or less distinctness; the rays which fell upon the external retina, or into the corner of the eye, producing a more vivid effect than those which struck the front or interior surface. Yet, in the former instance, this effect was so far anomalous that I appreciated it only as sound—sound sweet or discordant as the matters presenting themselves at my side were light or dark in shade—curved or angular in outline. The hearing, at the same time, although excited in degree, was not irregular in action—estimating real sounds with an extravagance of precision, not less than of sensibility. Touch had undergone a modification more peculiar. Its impressions were tardily received, but pertinaciously retained, and resulted always in the highest physical pleasure. Thus the pressure of your sweet fingers upon my eyelids, at first only recognised through vision, at length, long after their removal, filled my whole being with a sensual delight immeasurable. I say with a sensual delight. All my perceptions were purely sensual. The materials furnished the passive brain by the senses were not in the least degree wrought into shape by the deceased understanding. Of pain there was some little; of pleasure there was much; but of moral pain or pleasure none at all. Thus your wild sobs floated into my ear with all their mournful cadences, and were appreciated in their every variation of sad tone; but they were soft musical sounds and no more; they conveyed to the extinct reason no intimation of the sorrows which gave them birth; while the large and constant tears which fell upon my face, telling the bystanders of a heart which broke, thrilled every fibre of my frame with ecstasy alone. And this was in truth the Death of which these bystanders spoke reverently, in low whispers—you, sweet Una, gaspingly, with loud cries.
They attired me for the coffin—three or four dark figures which flitted busily to and fro. As these crossed the direct line of my vision they affected me as forms; but upon passing to my side their images impressed me with the idea of shrieks, groans, and other dismal expressions of terror, of horror, or of wo. You alone, habited in a white robe, passed in all directions musically about me.
The day waned; and, as its light faded away, I became possessed by a vague uneasiness—an anxiety such as the sleeper feels when sad real sounds fall continuously within his ear—low distant bell-tones, solemn, at long but equal intervals, and mingling with melancholy dreams. Night arrived; and with its shadows a heavy discomfort. It oppressed my limbs with the oppression of some dull weight, and was palpable. There was also a moaning sound, not unlike the distant reverberation of surf, but more continuous, which, beginning with the first twilight, had grown in strength with the darkness. Suddenly lights were brought into the room, and this reverberation became forthwith interrupted into frequent unequal bursts of the same sound, but less dreary and less distinct. The ponderous oppression was in a great measure relieved; and, issuing from the flame of each lamp, (for there were many,) there flowed unbrokenly into my ears a strain of melodious monotone. And when now, dear Una, approaching the bed upon which I lay outstretched, you sat gently by my side, breathing odor from your sweet lips, and pressing them upon my brow, there arose tremulously within my bosom, and mingling with the merely physical sensations which circumstances had called forth, a something akin to sentiment itself—a feeling that, half appreciating, half responded to your earnest love and sorrow; but this feeling took no root in the pulseless heart, and seemed indeed rather a shadow than a reality, and faded quickly away, first into extreme quiescence, and then into a purely sensual pleasure as before.
And now, from the wreck and the chaos of the usual senses, there appeared to have arisen within me a sixth, all perfect. In its exercise I found a wild delight—yet a delight still physical, inasmuch as the understanding had in it no part. Motion in the animal frame had fully ceased. No muscle quivered; no nerve thrilled; no artery throbbed. But there seemed to have sprung up in the brain, that of which no words could convey to the merely human intelligence even an indistinct conception. Let me term it a mental pendulous pulsation. It was the moral embodiment of man’s abstract idea of Time. By the absolute equalization of this movement—or of such as this—had the cycles of the firmamental orbs themselves, been adjusted. By its aid I measured the irregularities of the clock upon the mantel, and of the watches of the attendants. Their tickings came sonorously to my ears. The slightest deviations from the true proportion—and these deviations were omni-prevalent—affected me just as violations of abstract truth were wont, on earth, to affect the moral sense. Although no two of the time-pieces in the chamber struck the individual seconds accurately together, yet I had no difficulty in holding steadily in mind the tones, and the respective momentary errors of each. And this—this keen, perfect, self-existing sentiment of duration—this sentiment existing (as man could not possibly have conceived it to exist) independently of any succession of events—this idea—this sixth sense, upspringing from the ashes of the rest, was the first obvious and certain step of the intemporal soul upon the threshold of the temporal Eternity.
It was midnight; and you still sat by my side. All others had departed from the chamber of Death. They had deposited me in the coffin. The lamps burned flickeringly; for this I knew by the tremulousness of the monotonous strains. But, suddenly these strains diminished in distinctness and in volume. Finally they ceased. The perfume in my nostrils died away. Forms affected my vision no longer. The oppression of the Darkness uplifted itself from my bosom. A dull shock like that of electricity pervaded my frame, and was followed by total loss of the idea of contact. All of what man has termed sense was merged in the sole consciousness of entity, and in the one abiding sentiment of duration. The mortal body had been at length stricken with the hand of the deadly Decay.
Yet had not all of sentience departed; for the consciousness and the sentiment remaining supplied some of its functions by a lethargic intuition. I appreciated the direful change now in operation upon the flesh, and, as the dreamer is sometimes aware of the bodily presence of one who leans over him, so, sweet Una, I still dully felt that you sat by my side. So, too, when the noon of the second day came, I was not unconscious of those movements which displaced you from my side, which confined me within the coffin, which deposited me within the hearse, which bore me to the grave, which lowered me within it, which heaped heavily the mould upon me, and which thus left me, in blackness and corruption, to my sad and solemn slumbers with the worm.
And here, in the prison-house which has few secrets to disclose, there rolled away days and weeks and months; and the soul watched narrowly each second as it flew, and, without effort, took record of its flight—without effort and without object.
A year passed. The consciousness of being had grown hourly more indistinct, and that of mere locality had, in great measure, usurped its position. The idea of entity was becoming merged in that of place. The narrow space immediately surrounding what had been the body, was now growing to be the body itself. At length, as often happens to the sleeper (by sleep and its world alone is Death imaged)—at length, as sometimes happened on Earth to the deep slumberer, when some flitting light half startled him into awaking, yet left him half enveloped in dreams—so to me, in the strict embrace of the Shadow came that light which alone might have had power to startle—the light of enduring Love. Men toiled at the grave in which I lay darkling. They upthrew the damp earth. Upon my mouldering bones there descended the coffin of Una.
And now again all was void. That nebulous light had been extinguished. That feeble thrill had vibrated itself into quiescence. Many lustra had supervened. Dust had returned to dust. The worm had food no more. The sense of being had at length utterly departed, and there reigned in its stead—instead of all things—dominant and perpetual—the autocrats Place and Time. For that which was not—for that which had no form—for that which had no thought—for that which had no sentience—for that which was soulless, yet of which matter formed no portion—for all this nothingness, yet for all this immortality, the grave was still a home, and the corrosive hours, co-mates.
THE CONVERSATION OF EIROS AND CHARMION
Πυρ σοι προσοισω.
I will bring fire to thee.
—EURIPIDES—Androm.
EIROS.
Why do you call me Eiros?
CHARMION. So henceforward will you always be called. You must forget too, my earthly name, and speak to me as Charmion.
EIROS.
This is indeed no dream!
CHARMION. Dreams are with us no more; but of these mysteries anon. I rejoice to see you looking life-like and rational. The film of the shadow has already passed from off your eyes. Be of heart and fear nothing. Your allotted days of stupor have expired and, to-morrow, I will myself induct you into the full joys and wonders of your novel existence.
EIROS. True—I feel no stupor—none at all. The wild sickness and the terrible darkness have left me, and I hear no longer that mad, rushing, horrible sound, like the “voice of many waters.” Yet my senses are bewildered, Charmion, with the keenness of their perception of the new.
CHARMION. A few days will remove all this;—but I fully understand you, and feel for you. It is now ten earthly years since I underwent what you undergo—yet the remembrance of it hangs by me still. You have now suffered all of pain, however, which you will suffer in Aidenn.
EIROS.
In Aidenn?
CHARMION.
In Aidenn.
EIROS. Oh God!—pity me, Charmion!—I am overburthened with the majesty of all things—of the unknown now known—of the speculative Future merged in the august and certain Present.
CHARMION. Grapple not now with such thoughts. To-morrow we will speak of this. Your mind wavers, and its agitation will find relief in the exercise of simple memories. Look not around, nor forward—but back. I am burning with anxiety to hear the details of that stupendous event which threw you among us. Tell me of it. Let us converse of familiar things, in the old familiar language of the world which has so fearfully perished.
EIROS.
Most fearfully, fearfully!—this is indeed no dream.
CHARMION.
Dreams are no more. Was I much mourned, my Eiros?
EIROS. Mourned, Charmion?—oh deeply. To that last hour of all, there hung a cloud of intense gloom and devout sorrow over your household.
CHARMION. And that last hour—speak of it. Remember that, beyond the naked fact of the catastrophe itself, I know nothing. When, coming out from among mankind, I passed into Night through the Grave—at that period, if I remember aright, the calamity which overwhelmed you was utterly unanticipated. But, indeed, I knew little of the speculative philosophy of the day.
EIROS. The individual calamity was as you say entirely unanticipated; but analogous misfortunes had been long a subject of discussion with astronomers. I need scarce tell you, my friend, that, even when you left us, men had agreed to understand those passages in the most holy writings which speak of the final destruction of all things by fire, as having reference to the orb of the earth alone. But in regard to the immediate agency of the ruin, speculation had been at fault from that epoch in astronomical knowledge in which the comets were divested of the terrors of flame. The very moderate density of these bodies had been well established. They had been observed to pass among the satellites of Jupiter, without bringing about any sensible alteration either in the masses or in the orbits of these secondary planets. We had long regarded the wanderers as vapory creations of inconceivable tenuity, and as altogether incapable of doing injury to our substantial globe, even in the event of contact. But contact was not in any degree dreaded; for the elements of all the comets were accurately known. That among them we should look for the agency of the threatened fiery destruction had been for many years considered an inadmissible idea. But wonders and wild fancies had been, of late days, strangely rife among mankind; and, although it was only with a few of the ignorant that actual apprehension prevailed, upon the announcement by astronomers of a new comet, yet this announcement was generally received with I know not what of agitation and mistrust.
The elements of the strange orb were immediately calculated, and it was at once conceded by all observers, that its path, at perihelion, would bring it into very close proximity with the earth. There were two or three astronomers, of secondary note, who resolutely maintained that a contact was inevitable. I cannot very well express to you the effect of this intelligence upon the people. For a few short days they would not believe an assertion which their intellect so long employed among worldly considerations could not in any manner grasp. But the truth of a vitally important fact soon makes its way into the understanding of even the most stolid. Finally, all men saw that astronomical knowledge lied not, and they awaited the comet. Its approach was not, at first, seemingly rapid; nor was its appearance of very unusual character. It was of a dull red, and had little perceptible train. For seven or eight days we saw no material increase in its apparent diameter, and but a partial alteration in its color. Meantime, the ordinary affairs of men were discarded and all interests absorbed in a growing discussion, instituted by the philosophic, in respect to the cometary nature. Even the grossly ignorant aroused their sluggish capacities to such considerations. The learned now gave their intellect—their soul—to no such points as the allaying of fear, or to the sustenance of loved theory. They sought—they panted for right views. They groaned for perfected knowledge. Truth arose in the purity of her strength and exceeding majesty, and the wise bowed down and adored.
That material injury to our globe or to its inhabitants would result from the apprehended contact, was an opinion which hourly lost ground among the wise; and the wise were now freely permitted to rule the reason and the fancy of the crowd. It was demonstrated, that the density of the comet’s nucleus was far less than that of our rarest gas; and the harmless passage of a similar visitor among the satellites of Jupiter was a point strongly insisted upon, and which served greatly to allay terror. Theologists with an earnestness fear-enkindled, dwelt upon the biblical prophecies, and expounded them to the people with a directness and simplicity of which no previous instance had been known. That the final destruction of the earth must be brought about by the agency of fire, was urged with a spirit that enforced every where conviction; and that the comets were of no fiery nature (as all men now knew) was a truth which relieved all, in a great measure, from the apprehension of the great calamity foretold. It is noticeable that the popular prejudices and vulgar errors in regard to pestilences and wars—errors which were wont to prevail upon every appearance of a comet—were now altogether unknown. As if by some sudden convulsive exertion, reason had at once hurled superstition from her throne. The feeblest intellect had derived vigor from excessive interest.
What minor evils might arise from the contact were points of elaborate question. The learned spoke of slight geological disturbances, of probable alterations in climate, and consequently in vegetation, of possible magnetic and electric influences. Many held that no visible or perceptible effect would in any manner be produced. While such discussions were going on, their subject gradually approached, growing larger in apparent diameter, and of a more brilliant lustre. Mankind grew paler as it came. All human operations were suspended.
There was an epoch in the course of the general sentiment when the comet had attained, at length, a size surpassing that of any previously recorded visitation. The people now, dismissing any lingering hope that the astronomers were wrong, experienced all the certainty of evil. The chimerical aspect of their terror was gone. The hearts of the stoutest of our race beat violently within their bosoms. A very few days sufficed, however, to merge even such feelings in sentiments more unendurable We could no longer apply to the strange orb any accustomed thoughts. Its historical attributes had disappeared. It oppressed us with a hideous novelty of emotion. We saw it not as an astronomical phenomenon in the heavens, but as an incubus upon our hearts, and a shadow upon our brains. It had taken, with inconceivable rapidity, the character of a gigantic mantle of rare flame, extending from horizon to horizon.
Yet a day, and men breathed with greater freedom. It was clear that we were already within the influence of the comet; yet we lived. We even felt an unusual elasticity of frame and vivacity of mind. The exceeding tenuity of the object of our dread was apparent; for all heavenly objects were plainly visible through it. Meantime, our vegetation had perceptibly altered; and we gained faith, from this predicted circumstance, in the foresight of the wise. A wild luxuriance of foliage, utterly unknown before, burst out upon every vegetable thing.
Yet another day—and the evil was not altogether upon us. It was now evident that its nucleus would first reach us. A wild change had come over all men; and the first sense of pain was the wild signal for general lamentation and horror. This first sense of pain lay in a rigorous constriction of the breast and lungs, and an insufferable dryness of the skin. It could not be denied that our atmosphere was radically affected; the conformation of this atmosphere and the possible modifications to which it might be subjected, were now the topics of discussion. The result of investigation sent an electric thrill of the intensest terror through the universal heart of man.
It had been long known that the air which encircled us was a compound of oxygen and nitrogen gases, in the proportion of twenty-one measures of oxygen, and seventy-nine of nitrogen in every one hundred of the atmosphere. Oxygen, which was the principle of combustion, and the vehicle of heat, was absolutely necessary to the support of animal life, and was the most powerful and energetic agent in nature. Nitrogen, on the contrary, was incapable of supporting either animal life or flame. An unnatural excess of oxygen would result, it had been ascertained in just such an elevation of the animal spirits as we had latterly experienced. It was the pursuit, the extension of the idea, which had engendered awe. What would be the result of a total extraction of the nitrogen? A combustion irresistible, all-devouring, omni-prevalent, immediate;—the entire fulfilment, in all their minute and terrible details, of the fiery and horror-inspiring denunciations of the prophecies of the Holy Book.
Why need I paint, Charmion, the now disenchained frenzy of mankind? That tenuity in the comet which had previously inspired us with hope, was now the source of the bitterness of despair. In its impalpable gaseous character we clearly perceived the consummation of Fate. Meantime a day again passed—bearing away with it the last shadow of Hope. We gasped in the rapid modification of the air. The red blood bounded tumultuously through its strict channels. A furious delirium possessed all men; and, with arms rigidly outstretched towards the threatening heavens, they trembled and shrieked aloud. But the nucleus of the destroyer was now upon us; even here in Aidenn, I shudder while I speak. Let me be brief—brief as the ruin that overwhelmed. For a moment there was a wild lurid light alone, visiting and penetrating all things. Then—let us bow down, Charmion, before the excessive majesty of the great God!—then, there came a shouting and pervading sound, as if from the mouth itself of HIM; while the whole incumbent mass of ether in which we existed, burst at once into a species of intense flame, for whose surpassing brilliancy and all-fervid heat even the angels in the high Heaven of pure knowledge have no name. Thus ended all.
SHADOW—A PARABLE
Yea, though I walk through the valley of the Shadow.
—Psalm of David.
Ye who read are still among the living; but I who write shall have long since gone my way into the region of shadows. For indeed strange things shall happen, and secret things be known, and many centuries shall pass away, ere these memorials be seen of men. And, when seen, there will be some to disbelieve, and some to doubt, and yet a few who will find much to ponder upon in the characters here graven with a stylus of iron.
The year had been a year of terror, and of feelings more intense than terror for which there is no name upon the earth. For many prodigies and signs had taken place, and far and wide, over sea and land, the black wings of the Pestilence were spread abroad. To those, nevertheless, cunning in the stars, it was not unknown that the heavens wore an aspect of ill; and to me, the Greek Oinos, among others, it was evident that now had arrived the alternation of that seven hundred and ninety-fourth year when, at the entrance of Aries, the planet Jupiter is conjoined with the red ring of the terrible Saturnus. The peculiar spirit of the skies, if I mistake not greatly, made itself manifest, not only in the physical orb of the earth, but in the souls, imaginations, and meditations of mankind.
Over some flasks of the red Chian wine, within the walls of a noble hall, in a dim city called Ptolemais, we sat, at night, a company of seven. And to our chamber there was no entrance save by a lofty door of brass: and the door was fashioned by the artisan Corinnos, and, being of rare workmanship, was fastened from within. Black draperies, likewise, in the gloomy room, shut out from our view the moon, the lurid stars, and the peopleless streets—but the boding and the memory of Evil, they would not be so excluded. There were things around us and about of which I can render no distinct account—things material and spiritual—heaviness in the atmosphere—a sense of suffocation—anxiety—and, above all, that terrible state of existence which the nervous experience when the senses are keenly living and awake, and meanwhile the powers of thought lie dormant. A dead weight hung upon us. It hung upon our limbs—upon the household furniture—upon the goblets from which we drank; and all things were depressed, and borne down thereby—all things save only the flames of the seven lamps which illumined our revel. Uprearing themselves in tall slender lines of light, they thus remained burning all pallid and motionless; and in the mirror which their lustre formed upon the round table of ebony at which we sat, each of us there assembled beheld the pallor of his own countenance, and the unquiet glare in the downcast eyes of his companions. Yet we laughed and were merry in our proper way—which was hysterical; and sang the songs of Anacreon—which are madness; and drank deeply—although the purple wine reminded us of blood. For there was yet another tenant of our chamber in the person of young Zoilus. Dead, and at full length he lay, enshrouded; the genius and the demon of the scene. Alas! he bore no portion in our mirth, save that his countenance, distorted with the plague, and his eyes, in which Death had but half extinguished the fire of the pestilence, seemed to take such interest in our merriment as the dead may haply take in the merriment of those who are to die.
But although I, Oinos, felt that the eyes of the departed were upon me, still I forced myself not to perceive the bitterness of their expression, and gazing down steadily into the depths of the ebony mirror, sang with a loud and sonorous voice the songs of the son of Teios. But gradually my songs they ceased, and their echoes, rolling afar off among the sable draperies of the chamber, became weak, and undistinguishable, and so faded away. And lo! from among those sable draperies where the sounds of the song departed, there came forth a dark and undefined shadow—a shadow such as the moon, when low in heaven, might fashion from the figure of a man: but it was the shadow neither of man nor of God, nor of any familiar thing. And quivering awhile among the draperies of the room, it at length rested in full view upon the surface of the door of brass. But the shadow was vague, and formless, and indefinite, and was the shadow neither of man nor of God—neither God of Greece, nor God of Chaldaea, nor any Egyptian God. And the shadow rested upon the brazen doorway, and under the arch of the entablature of the door, and moved not, nor spoke any word, but there became stationary and remained. And the door whereupon the shadow rested was, if I remember aright, over against the feet of the young Zoilus enshrouded. But we, the seven there assembled, having seen the shadow as it came out from among the draperies, dared not steadily behold it, but cast down our eyes, and gazed continually into the depths of the mirror of ebony. And at length I, Oinos, speaking some low words, demanded of the shadow its dwelling and its appellation. And the shadow answered, “I am SHADOW, and my dwelling is near to the Catacombs of Ptolemais, and hard by those dim plains of Helusion which border upon the foul Charonian canal.” And then did we, the seven, start from our seats in horror, and stand trembling, and shuddering, and aghast, for the tones in the voice of the shadow were not the tones of any one being, but of a multitude of beings, and, varying in their cadences from syllable to syllable fell duskly upon our ears in the well-remembered and familiar accents of many thousand departed friends.
VOLUME 5.
PHILOSOPHY OF FURNITURE.
In the internal decoration, if not in the external architecture of their residences, the English are supreme. The Italians have but little sentiment beyond marbles and colours. In France, _meliora probant, deteriora _sequuntur—the people are too much a race of gadabouts to maintain those household proprieties of which, indeed, they have a delicate appreciation, or at least the elements of a proper sense. The Chinese and most of the eastern races have a warm but inappropriate fancy. The Scotch are poor decorists. The Dutch have, perhaps, an indeterminate idea that a curtain is not a cabbage. In Spain they are _all _curtains—a nation of hangmen. The Russians do not furnish. The Hottentots and Kickapoos are very well in their way. The Yankees alone are preposterous.
How this happens, it is not difficult to see. We have no aristocracy of blood, and having therefore as a natural, and indeed as an inevitable thing, fashioned for ourselves an aristocracy of dollars, the _display of wealth _has here to take the place and perform the office of the heraldic display in monarchical countries. By a transition readily understood, and which might have been as readily foreseen, we have been brought to merge in simple show our notions of taste itself.
To speak less abstractly. In England, for example, no mere parade of costly appurtenances would be so likely as with us, to create an impression of the beautiful in respect to the appurtenances themselves—or of taste as regards the proprietor:—this for the reason, first, that wealth is not, in England, the loftiest object of ambition as constituting a nobility; and secondly, that there, the true nobility of blood, confining itself within the strict limits of legitimate taste, rather avoids than affects that mere costliness in which a parvenu rivalry may at any time be successfully attempted.
The people will imitate the nobles, and the result is a thorough diffusion of the proper feeling. But in America, the coins current being the sole arms of the aristocracy, their display may be said, in general, to be the sole means of the aristocratic distinction; and the populace, looking always upward for models, are insensibly led to confound the two entirely separate ideas of magnificence and beauty. In short, the cost of an article of furniture has at length come to be, with us, nearly the sole test of its merit in a decorative point of view—and this test, once established, has led the way to many analogous errors, readily traceable to the one primitive folly.
There could be nothing more directly offensive to the eye of an artist than the interior of what is termed in the United States—that is to say, in Appallachia—a well-furnished apartment. Its most usual defect is a want of keeping. We speak of the keeping of a room as we would of the keeping of a picture—for both the picture and the room are amenable to those undeviating principles which regulate all varieties of art; and very nearly the same laws by which we decide on the higher merits of a painting, suffice for decision on the adjustment of a chamber.
A want of keeping is observable sometimes in the character of the several pieces of furniture, but generally in their colours or modes of adaptation to use Very often the eye is offended by their inartistic arrangement. Straight lines are too prevalent—too uninterruptedly continued—or clumsily interrupted at right angles. If curved lines occur, they are repeated into unpleasant uniformity. By undue precision, the appearance of many a fine apartment is utterly spoiled.
Curtains are rarely well disposed, or well chosen in respect to other decorations. With formal furniture, curtains are out of place; and an extensive volume of drapery of any kind is, under any circumstance, irreconcilable with good taste—the proper quantum, as well as the proper adjustment, depending upon the character of the general effect.
Carpets are better understood of late than of ancient days, but we still very frequently err in their patterns and colours. The soul of the apartment is the carpet. From it are deduced not only the hues but the forms of all objects incumbent. A judge at common law may be an ordinary man; a good judge of a carpet must be a genius. Yet we have heard discoursing of carpets, with the air “d’un mouton qui reve,” fellows who should not and who could not be entrusted with the management of their own moustaches. Every one knows that a large floor may have a covering of large figures, and that a small one must have a covering of small—yet this is not all the knowledge in the world. As regards texture, the Saxony is alone admissible. Brussels is the preterpluperfect tense of fashion, and Turkey is taste in its dying agonies. Touching pattern—a carpet should not be bedizzened out like a Riccaree Indian—all red chalk, yellow ochre, and cock’s feathers. In brief—distinct grounds, and vivid circular or cycloid figures, of no meaning, are here Median laws. The abomination of flowers, or representations of well-known objects of any kind, should not be endured within the limits of Christendom. Indeed, whether on carpets, or curtains, or tapestry, or ottoman coverings, all upholstery of this nature should be rigidly Arabesque. As for those antique floor-cloth & still occasionally seen in the dwellings of the rabble—cloths of huge, sprawling, and radiating devises, stripe-interspersed, and glorious with all hues, among which no ground is intelligible—these are but the wicked invention of a race of time-servers and money-lovers—children of Baal and worshippers of Mammon—Benthams, who, to spare thought and economize fancy, first cruelly invented the Kaleidoscope, and then established joint-stock companies to twirl it by steam.
Glare is a leading error in the philosophy of American household decoration—an error easily recognised as deduced from the perversion of taste just specified., We are violently enamoured of gas and of glass. The former is totally inadmissible within doors. Its harsh and unsteady light offends. No one having both brains and eyes will use it. A mild, or what artists term a cool light, with its consequent warm shadows, will do wonders for even an ill-furnished apartment. Never was a more lovely thought than that of the astral lamp. We mean, of course, the astral lamp proper—the lamp of Argand, with its original plain ground-glass shade, and its tempered and uniform moonlight rays. The cut-glass shade is a weak invention of the enemy. The eagerness with which we have adopted it, partly on account of its flashiness, but principally on account of its greater rest, is a good commentary on the proposition with which we began. It is not too much to say, that the deliberate employer of a cut-glass shade, is either radically deficient in taste, or blindly subservient to the caprices of fashion. The light proceeding from one of these gaudy abominations is unequal broken, and painful. It alone is sufficient to mar a world of good effect in the furniture subjected to its influence. Female loveliness, in especial, is more than one-half disenchanted beneath its evil eye.
In the matter of glass, generally, we proceed upon false principles. Its leading feature is glitter—and in that one word how much of all that is detestable do we express! Flickering, unquiet lights, are _sometimes _pleasing—to children and idiots always so—but in the embellishment of a room they should be scrupulously avoided. In truth, even strong steady lights are inadmissible. The huge and unmeaning glass chandeliers, prism-cut, gas-lighted, and without shade, which dangle in our most fashionable drawing-rooms, may be cited as the quintessence of all that is false in taste or preposterous in folly.
The rage for glitter-because its idea has become as we before observed, confounded with that of magnificence in the abstract—has led us, also, to the exaggerated employment of mirrors. We line our dwellings with great British plates, and then imagine we have done a fine thing. Now the slightest thought will be sufficient to convince any one who has an eye at all, of the ill effect of numerous looking-glasses, and especially of large ones. Regarded apart from its reflection, the mirror presents a continuous, flat, colourless, unrelieved surface,—a thing always and obviously unpleasant. Considered as a reflector, it is potent in producing a monstrous and odious uniformity: and the evil is here aggravated, not in merely direct proportion with the augmentation of its sources, but in a ratio constantly increasing. In fact, a room with four or five mirrors arranged at random, is, for all purposes of artistic show, a room of no shape at all. If we add to this evil, the attendant glitter upon glitter, we have a perfect farrago of discordant and displeasing effects. The veriest bumpkin, on entering an apartment so bedizzened, would be instantly aware of something wrong, although he might be altogether unable to assign a cause for his dissatisfaction. But let the same person be led into a room tastefully furnished, and he would be startled into an exclamation of pleasure and surprise.
It is an evil growing out of our republican institutions, that here a man of large purse has usually a very little soul which he keeps in it. The corruption of taste is a portion or a pendant of the dollar-manufacture. As we grow rich, our ideas grow rusty. It is, therefore, not among _our _aristocracy that we must look (if at all, in Appallachia), for the spirituality of a British boudoir. But we have seen apartments in the tenure of Americans of moderns [possibly “modest” or “moderate”] means, which, in negative merit at least, might vie with any of the or-molu’d cabinets of our friends across the water. Even now, there is present to our mind’s eye a small and not, ostentatious chamber with whose decorations no fault can be found. The proprietor lies asleep on a sofa—the weather is cool—the time is near midnight: we will make a sketch of the room during his slumber.
It is oblong—some thirty feet in length and twenty-five in breadth—a shape affording the best(ordinary) opportunities for the adjustment of furniture. It has but one door—by no means a wide one—which is at one end of the parallelogram, and but two windows, which are at the other. These latter are large, reaching down to the floor—have deep recesses—and open on an Italian veranda. Their panes are of a crimson-tinted glass, set in rose-wood framings, more massive than usual. They are curtained within the recess, by a thick silver tissue adapted to the shape of the window, and hanging loosely in small volumes. Without the recess are curtains of an exceedingly rich crimson silk, fringed with a deep network of gold, and lined with silver tissue, which is the material of the exterior blind. There are no cornices; but the folds of the whole fabric (which are sharp rather than massive, and have an airy appearance), issue from beneath a broad entablature of rich giltwork, which encircles the room at the junction of the ceiling and walls. The drapery is thrown open also, or closed, by means of a thick rope of gold loosely enveloping it, and resolving itself readily into a knot; no pins or other such devices are apparent. The colours of the curtains and their fringe—the tints of crimson and gold—appear everywhere in profusion, and determine the character of the room. The carpet—of Saxony material—is quite half an inch thick, and is of the same crimson ground, relieved simply by the appearance of a gold cord (like that festooning the curtains) slightly relieved above the surface of the _ground, _and thrown upon it in such a manner as to form a succession of short irregular curves—one occasionally overlaying the other. The walls are prepared with a glossy paper of a silver gray tint, spotted with small Arabesque devices of a fainter hue of the prevalent crimson. Many paintings relieve the expanse of paper. These are chiefly landscapes of an imaginative cast—such as the fairy grottoes of Stanfield, or the lake of the Dismal Swamp of Chapman. There are, nevertheless, three or four female heads, of an ethereal beauty-portraits in the manner of Sully.
The tone of each picture is warm, but dark. There are no “brilliant effects.” Repose speaks in all. Not one is of small size. Diminutive paintings give that spotty look to a room, which is the blemish of so many a fine work of Art overtouched. The frames are broad but not deep, and richly carved, without being dulled or filagreed. They have the whole lustre of burnished gold. They lie flat on the walls, and do not hang off with cords. The designs themselves are often seen to better advantage in this latter position, but the general appearance of the chamber is injured. But one mirror—and this not a very large one—is visible. In shape it is nearly circular—and it is hung so that a reflection of the person can be obtained from it in none of the ordinary sitting-places of the room. Two large low sofas of rosewood and crimson silk, gold-flowered, form the only seats, with the exception of two light conversation chairs, also of rose-wood. There is a pianoforte (rose-wood, also), without cover, and thrown open. An octagonal table, formed altogether of the richest gold-threaded marble, is placed near one of the sofas. This is also without cover—the drapery of the curtains has been thought sufficient.. Four large and gorgeous Sevres vases, in which bloom a profusion of sweet and vivid flowers, occupy the slightly rounded angles of the room. A tall candelabrum, bearing a small antique lamp with highly perfumed oil, is standing near the head of my sleeping friend. Some light and graceful hanging shelves, with golden edges and crimson silk cords with gold tassels, sustain two or three hundred magnificently bound books. Beyond these things, there is no furniture, if we except an Argand lamp, with a plain crimson-tinted ground glass shade, which depends from He lofty vaulted ceiling by a single slender gold chain, and throws a tranquil but magical radiance over all.
A TALE OF JERUSALEM
Intensos rigidam in frontem ascendere canos
Passus erat——
—Lucan—De Catone
——a bristly bore.
Translation.
“Let us hurry to the walls,” said Abel-Phittim to Buzi-Ben-Levi and Simeon the Pharisee, on the tenth day of the month Thammuz, in the year of the world three thousand nine hundred and forty-one—“let us hasten to the ramparts adjoining the gate of Benjamin, which is in the city of David, and overlooking the camp of the uncircumcised; for it is the last hour of the fourth watch, being sunrise; and the idolaters, in fulfilment of the promise of Pompey, should be awaiting us with the lambs for the sacrifices.”
Simeon, Abel-Phittim, and Duzi-Ben-Levi were the Gizbarim, or sub-collectors of the offering, in the holy city of Jerusalem.
“Verily,” replied the Pharisee; “let us hasten: for this generosity in the heathen is unwonted; and fickle-mindedness has ever been an attribute of the worshippers of Baal.”
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Literature · Short Stories
The Works of Edgar Allan Poe: Contents and Index 55
