SUSPIRIA DE PROFUNDIS: BEING A SEQUEL TO THE CONFESSIONS OF AN ENGLISH OPIUM-EATER. Part I. Concluded . The Palimpsest .

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

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

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

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

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

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

Such were the achievements of rude monastic chemistry. But the more elaborate chemistry of our own days has reversed all these motions of our simple ancestors, with results in every stage that to them would have realized the most fantastic amongst the promises of thaumaturgy. Insolent vaunt of Paracelsus, that he would restore the original rose or violet out of the ashes settling from its combustion—that is now rivalled in this modern achievement. The traces of each successive handwriting, regularly effaced, as had been imagined, have, in the inverse order, been regularly called back: the footsteps of the game pursued, wolf or stag, in each several chase, have been unlinked, and hunted back through all their doubles; and, as the chorus of the Athenian stage unwove through the antistrophe every step that had been mystically woven through the strophe, so, by our modern conjurations of science, secrets of ages remote from each other have been exorcised[9] from the accumulated shadows of centuries. Chemistry, a witch as potent as the Erictho of Lucan, (Pharsalia, lib. vi. or vii.,) has extorted by her torments, from the dust and ashes of forgotten centuries, the secrets of a life extinct for the general eye, but still glowing in the embers. Even the fable of the Phoenix—that secular bird, who propagated his solitary existence, and his solitary births, along the line of centuries, through eternal relays of funeral mists—is but a type of what we have done with Palimpsests. We have backed upon each Phoenix in the long regressus, and forced him to expose his ancestral Phoenix, sleeping in the ashes below his own ashes. Our good old forefathers would have been aghast at our sorceries; and, if they speculated on the propriety of burning Dr Faustus, us they would have burned by acclamation. Trial there would have been none; and they could no otherwise have satisfied their horror of the brazen profligacy marking our modern magic, than by ploughing up the houses of all who had been parties to it, and sowing the ground with salt.

Fancy not, reader, that this tumult of images, illustrative or allusive, moves under any impulse or purpose of mirth. It is but the coruscation of a restless understanding, often made ten times more so by irritation of the nerves, such as you will first learn to comprehend (its how and its why) some stage or two ahead. The image, the memorial, the record, which for me is derived from a palimpsest, as to one great fact in our human being, and which immediately I will show you, is but too repellent of laughter; or, even if laughter had been possible, it would have been such laughter as often times is thrown off from the fields of ocean[10]—laughter that hides, or that seems to evade mustering tumult; foam-bells that weave garlands of phosphoric radiance for one moment round the eddies of gleaming abysses; mimicries of earth-born flowers that for the eye raise phantoms of gaiety, as oftentimes for the ear they raise echoes of fugitive laughter, mixing with the ravings and choir-voices of an angry sea.

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

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

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

Yes, reader, countless are the mysterious handwritings of grief or joy which have inscribed themselves successively upon the palimpsest of your brain; and, like the annual leaves of aboriginal forests, or the undissolving snows on the Himalaya, or light falling upon light, the endless strata have covered up each other in forgetfulness. But by the hour of death, but by fever, but by the searchings of opium, all these can revive in strength. They are not dead, but sleeping. In the illustration imagined by myself, from the case of some individual palimpsest, the Grecian tragedy had seemed to be displaced, but was not displaced, by the monkish legend; and the monkish legend had seemed to be displaced, but was not displaced, by the knightly romance. In some potent convulsion of the system, all wheels back into its earliest elementary stage. The bewildering romance, light tarnished with darkness, the semi-fabulous legend, truth celestial mixed with human falsehoods, these fade even of themselves as life advances. The romance has perished that the young man adored. The legend has gone that deluded the boy. But the deep deep tragedies of infancy, as when the child's hands were unlinked for ever from his mother's neck, or his lips for ever from his sister's kisses, these remain lurking below all, and these lurk to the last. Alchemy there is none of passion or disease that can scorch away these immortal impresses. And the dream which closed the preceding section, together with the succeeding dreams of this, (which may be viewed as in the nature of choruses winding up the overture contained in Part I.,) are but illustrations of this truth, such as every man probably will meet experimentally who passes through similar convulsions of dreaming or delirium from any similar or equal disturbance in his nature.[11]

Levana and Our Ladies of Sorrow.

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

This is the explanation of Levana. And hence it has arisen that some people have understood by Levana the tutelary power that controls the education of the nursery. She, that would not suffer at his birth even a prefigurative or mimic degradation for her awful ward, far less could be supposed to suffer the real degradation attaching to the 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 crystallization of languages) from the word educo, with the penultimate long. Whatsoever educes or developes—educates. By the education of Levana, therefore, is meant—not the poor machinery that moves by spelling-books 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[12] 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 world where it means usually. Now I am far from saying that children universally are capable of grief like mine. But there are more than you ever heard of, who die of grief in this island of ours. I will tell you a common case. The rules of Eton require that a boy on the foundation should be there twelve years: he is superannuated at eighteen, consequently he must come at six. Children torn away from mothers and sisters at that age not unfrequently die. I speak of what I know. The complaint is not entered by the registrar as grief; but that it is. Grief of that sort, and at that age, has killed more than ever have been counted amongst its martyrs.

Therefore it is that Levana often communes with the powers that shake man's heart: therefore it is that she doats 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 ParcÆ 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 on the other side of the grave offences that walk upon this; and once even the Muses were but three, who fit the harp, the trumpet, or the lute, to the great burdens of man's impassioned creations. These are the Sorrows, all three of whom I know." The last words I say now; but in Oxford I said—"one of whom I know, and the others too surely I shall know." For already, in my fervent youth, I saw (dimly relieved upon the dark background of my dreams) the imperfect lineaments of the awful sisters. These sisters—by what name shall we call them?

If I say simply—"The Sorrows," there will be a chance of mistaking the term; it might be understood of individual sorrow—separate cases of sorrow,—whereas I want term expressing the mighty abstractions that incarnate themselves in all individual sufferings of man's heart; and I wish to have these abstractions presented as impersonations, that is, as clothed with human attributes of life, and with functions pointing to flesh. Let us call them, therefore, Our Ladies of Sorrow. I know them thoroughly, and have walked in all their kingdoms. Three sisters they are, of one mysterious household; and their paths are wide apart; but of their dominion there is no end. Them I saw often conversing with Levana, and sometimes about myself. Do they talk, then? Oh, no! Mighty phantoms like these disdain the infirmities of language. They may utter voices through the organs of man when they dwell in human hearts, but amongst themselves is no voice nor sound—eternal silence reigns in their kingdoms. They spoke not as they talked with Levana. They whispered not. They sang not. Though oftentimes methought they might have sung; for I upon earth had heard their mysteries oftentimes deciphered by harp and timbrel, by dulcimer and organ. Like God, whose servants they are, they utter their pleasure, not by sounds that perish, or by words that go astray, but by signs in heaven—by changes on earth—by pulses in secret rivers—heraldries painted on darkness—and hieroglyphics written on the tablets of the brain. They wheeled in mazes; I spelled the steps. They telegraphed from afar; I read the signals. They conspired together; and on the mirrors of darkness my eye traced the plots. Theirs were the symbols,—mine are the words.

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

The eldest of the three is named Mater Lachrymarum, Our Lady of Tears. She it is that night and day raves and moans, calling for vanished faces. She stood in Rama, when 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, the elder, it is that carries keys more than Papal at her girdle, which open every cottage and every palace. She, to my knowledge, sate all last summer by the bedside of the blind beggar, him that so often and so gladly I talked with, whose pious daughter, eight years old, with the sunny countenance, resisted the temptations of play and village mirth to travel all day long on dusty roads with her afflicted father. For this did God send her a great reward. In the spring-time of the year, and whilst yet her own spring was budding, he recalled her to himself. But her blind father mourns 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 winter of 1844-5 within the bedchamber of the Czar, bringing before his eyes a daughter (not less pious) that vanished to God not less suddenly, and left behind her a darkness not less profound. By the power of her keys it is that Our Lady of Tears glides a ghostly intruder into the chambers of sleepless men, sleepless women, sleepless children, from Ganges to the Nile, from Nile to Mississippi. And her, because she is the first-born of her house, and has the widest empire, let us honour with the title of "Madonna."

The second sister is called Mater Suspiriorum, Our Lady of Sighs. She never scales the clouds, nor walks abroad upon the winds. She wears no diadem. And her eyes, if they were ever seen, would be neither sweet nor subtle; no man could read their story; they would be found filled with perishing dreams, and with wrecks of forgotten delirium. But she raises not her eyes; her head, on which sits a dilapidated turban, droops 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 Mediterranean galleys, of the English criminal in Norfolk island, blotted out from the books of remembrance in sweet far-off England, of the baffled penitent reverting his eye 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 him a stepmother, as he points with the other hand to the Bible, our general teacher, but against him sealed and sequestered;[13]—every woman sitting in darkness, without love to shelter her head, or hope to illumine her solitude, because the heaven-born instincts kindling in her nature germs of holy affections, which God implanted in her womanly bosom, having been stifled by social necessities, now burn sullenly to waste, like sepulchral lamps amongst the ancients;—every nun defrauded of her unreturning May-time by wicked kinsmen, whom God will judge;—every captive in every dungeon;—all that are betrayed, and all that are rejected; outcasts by traditionary law, and children of hereditary disgrace—all these walk with "Our Lady of Sighs." She also carries a key; but she needs it little. For her kingdom is chiefly amongst the tents of Shem, and the houseless vagrant of every clime. Yet in the very highest ranks of man she finds chapels of her own; and even in glorious England there are some that, to the world, carry their heads as proudly as the reindeer, who yet secretly have received her mark upon their foreheads.

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

These were the Semnai Theai, or Sublime Goddesses[14]—these were the Eumenides, or Gracious Ladies, (so called by antiquity in shuddering propitiation)—of my Oxford dreams. Madonna spoke. She spoke by her mysterious hand. Touching my head, she beckoned to Our Lady of Sighs; and what she spoke, translated out of the signs which (except in dreams) no man reads, was this:—

"Lo! here is he, whom in childhood I dedicated to my altars. This is he that once I made my darling. Him I led astray, him I beguiled, and from heaven I stole away his young heart to mine. Through me did he become idolatrous; and through me it was, by languishing desires, that he worshipped the worm, and prayed to the wormy grave. Holy was the grave to him; lovely was its darkness; saintly its corruption. Him, this young idolater, I have seasoned for thee, dear gentle Sister of Sighs! Do thou take him now to thy heart, and season him for our dreadful sister. And thou"—turning to the Mater Tenebrarum, she said—"wicked sister, that temptest and hatest, do thou take him from her. See that thy sceptre lie heavy on his head. Suffer not woman and her tenderness to sit near him in his darkness. Banish the frailties of hope—wither the relentings of love—scorch the fountains of tears: curse him as only thou canst curse. So shall he be accomplished in the furnace—so shall he see the things that ought not to be seen—sights that are abominable, and secrets that are unutterable. So shall he read elder truths, sad truths, grand truths, fearful truths. So shall he rise again before he dies. And so shall our commission be accomplished which from God we had—to plague his heart until we had unfolded the capacities of his spirit."[15]