Godolphin, Complete

Lucilla obeyed, and took her seat upon the very stool on which she had been seated the last night on which the Englishman had seen her.

“I have been thinking,” said Volktman, as he placed his hand on his daughter’s head, “that I shall soon leave thee; and I should like to see thee protected by another before my own departure.”

“Ah, father,” said Lucilla, as the tears rushed to her eyes, “do not talk thus! indeed, indeed, you must not indulge in this perpetual gloom and seclusion of life. You promised to take me with you, some day this week, to the Vatican. Do let it be to-morrow; the weather has been so fine lately; and who knows how long it may last?”

“True,” said Volktman; “and to-morrow will not, I think, be unfavourable to our stirring abroad, for the moon will be of the same age as at my birth—an accident that thou wilt note, my child, to be especially auspicious towards any enterprise.”

The poor astrologer so rarely stirred from his home, that he did well to consider a walk of a mile or two in the light of an enterprise.—“I have wished,” continued he, after a pause, “that I might see our English friend once more—that is, ere long. For, to tell thee the truth, Lucilla, certain events happening unto him do, strangely enough, occur about the same time as that in which events, equally boding, will befall thee. This coincidence it was which contributed to make me assume so warm an interest in the lot of a stranger. I would I might see him soon.”

Lucilla’s beautiful breast heaved, and her face was covered with blushes: these were symptoms of a disorder that never occurred to the recluse.

“Thou rememberest the foreigner?” asked Volktman, after a pause.

“Yes,” said Lucilla, half inaudibly.

“I have not heard from him of late: I will make question concerning him ere the cock crow.”

“Nay my father!” said Lucilla, quickly: “not tonight: you want rest, your eyes are heavy.”

“Girl,” said the mystic, “the soul sleepeth not, nor wanteth sleep: even as the stars, to which (as the Arabian saith) there is also a soul, wherewith an intent passion of our own doth make a union—so that we, by an unslumbering diligence, do constitute ourselves a part of the heaven itself!—even, I say, as the stars may vanish from the human eye, nor be seen in the common day—though all the while their course is stopped not, nor their voices dumb—even so doth the soul of man retire, as it were, into a seeming sleep and torpor, yet it worketh all the same—and perhaps with a less impeded power, in that it is more free from common obstruction and trivial hindrance. And if I purpose to confer this night with the ‘Intelligence’ that ruleth earth and earth’s beings, concerning this stranger, it will not be by the vigil and the scheme, but by the very sleep which thou imaginest, in thy mental darkness, would deprive me of the resources of my art.”

“Can you really, then, my father,” said Lucilla, in a tone half anxious, half timid,—“can you really, at will, conjure up in your dreams the persons you wish to see; or draw, from sleep, any oracle concerning their present state?”

“Of a surety,” answered the astrologer; “it is one of the great—though not perchance the most gifted—of our endowments.”

“Can you teach me the method?” asked Lucilla, gravely.

“All that relates to the art I can,” rejoined the mystic: “but the chief and main power rests with thyself. For know, my daughter, that one who seeks the wisdom that is above the earth must cultivate and excite, with long labour and deep thought, his least earthly faculty.”

Here the visionary, observing that the countenance of Lucilla was stamped with a fixed attention, which she did not often bestow upon his metaphysical exordiums; paused for a moment; and then pursued the theme with the tone of one desirous of making himself at once as clear and impressive as the nature of an abstruse science would allow.

“There are two things in the outer creation, which, according to the great Hermes, suffice for the operation of all that is wonderful and glorious—Fire and Earth. Even so, my child, there are in the human mind two powers that affect all of which our nature is capable—reason and imagination. Now mankind,—less wise in themselves than in the outer world—have cultivated, for the most part, but one of these faculties; and that the inferior and more passive, reason. They have tilled the earth of the human heart, but suffered its fire to remain dormant, or waste itself in chance and frivolous directions. Hence the insufficiency of human knowledge. Inventions founded only on reason move within a circle from which their escape is momentary and trivial. When some few, endowed with a just instinct, have had recourse to the diviner element, imagination, thou wilt observe, that they have used it only in the service of the lighter arts, and those chiefly disconnected from reason. Such is poetry and music, and other delicious fabrications of genius, that amuse men, soften men, but advance them not. They have—with but rare exceptions—left this glorious and winged faculty utterly passive in the service of Philosophy. There, reason alone has been admitted, and imagination hath been carefully banished, as an erratic and deceitful meteor. Now mark me, child: I, noting this our error in early youth, did resolve to see what might be effected by the culture of this renounced and maltreated element; and finding, as I proceeded in the studies that grew from this desire, by the occult yet guiding writings of the great philosophers of old, that they had forestalled me in this discovery, I resolved to learn, from their experience, by what means the imagination is best fostered, and, as it were, sublimed.

“Anxiously following their precepts—the truth of which soon appeared—I found that solitude, fast, intense reverie upon the one theme on which we desired knowledge, were the true elements and purifiers of this glorious faculty. It was by these means, and by this power, that men so far behind us in lesser lore achieved, on the mooned plains of Chaldea and by the dark waters of Egypt, their penetration into the womb of Event;—by these means, and this power, the solitaries of the Gothic time not only attained to the most intricate arcana of the stars, but to the empire of the spirits about, above, and beneath the earth; a power, indeed, disputed by the presumptuous sophists of the present time, but of which their writings yet contain ample proof. Nay, by the constant feeding, and impressing and moulding, and refining, and heightening, the imaginative power, I do conceive that even the false prophets and the evil practitioners of the blacker cabala clomb into the power seemingly inconceivable—the power of accomplishing miracles and prodigies, and to appearance belie, but in truth verify, the course of nature. By this spirit within the flesh, we grow from the flesh, and may see, and at length invoke, the souls of the dead, and receive warnings, and hear omens, and girdle our sleep with dreams.

“Not unto me,” continued the cabalist, in a lowlier tone, “have been vouchsafed all these gifts; for I began the art when the first fire of youth was dim within me; and it was therefore with duller and already earth-clogged pinions that I sought to rise. Something, however, I have won as a recompense for austere abstinence and much labour; and this power over the land of dreams is at least within my command.”

“Then,” said Lucilla, in a disappointed tone, “it is only by a long course of indulgence to the fervour of the imagination, and not by spell or charm, that one can gain a similar power?”

“Not wholly so, my daughter,” replied the mystic; “they who do so excite, and have so raised the diviner faculty, can alone possess the certain and invariable power over dreams, even without charms and talismans; but the most dull or idle may hope to do so with just confidence (though not certainty) by help of skill, and by directing the full force of their half-roused fancy towards the person or object they wish to see reflected in the glass of Sleep.”

“And what means should the uninitiated employ?” asked Lucilla, in a tone betokening her interest.

“I will tell thee,” answered the astrologer. “Thou must inscribe on a white parchment an image of the sun.”

“As how?” interrupted Lucilla.

“Thus!” said the astrologer, drawing from among his papers one inscribed with the figure of a man asleep on the bosom of an angel. “This was made at the potential and appointed time, when the sun was in the Ninth of the Celestial Houses, and the Lion shook his bright mane as he ascended the blue mount. Observe, that on the figure must be written thy desire—the name of the person thou wishest to see, or the thing thou wouldst have foreshown: then having prepared and brought the mind to a faith in the effect—for without faith the imagination lies inert and lifeless—this image will be placed under the head of the invoker, and when the moon goeth through the sign which was in the Ninth House of his nativity, the Dream will glide into him, and his soul walk with the spirit of the vision.”

“Give me the image,” said Lucilla, eagerly.

The mystic hesitated—“No, Lucilla,” said he, at length; “no, it is a dark and comfortless path, that of prescience and unearthly knowledge, save to the few that walk it with a gifted light and a fearless soul. It is not for women or children—nay, for few amongst men: it withers up the sap of life, and makes the hair grey before its time. No, no; take the broad sunshine, and the brief but sweet flowers of earth; they are better for thee, my child, and for thy years than the fever and hope of the night-dream and the planetary influence.”

So saying, the astrologer replaced the image within the leaves of one of his books; and with prudence not common to him, thrust the volume into a drawer, which he locked. The fair face of Lucilla became clouded, but the ill health of her father imposed a restraint on her wild temper.

Just at that moment the door slowly opened, and the Englishman stood before the daughter and sire. They did not note him at first. The solitary servant of the sage had admitted him; he had proceeded, without ceremony, to the well-remembered apartment.

As he now stood gazing on the pair, he observed with an inward smile, how exactly their present attitudes (as well as the old aspect of the scene) resembled those in which he had broken upon them on the last evening he had visited that chamber; the father bending over the old, worn, quaint, table; and the daughter seated beside him on the same low stool. The character of their countenances struck him, too, as wearing the same ominous expression as when those countenances had chilled him on that evening. For Volktman’s features were impressed with the sadness that breathed from, and caused, his prohibition to his daughter; and that prohibition had given to her features an abstraction and shadow similar to the dejection they had worn on the night we recur to.

This remembered coincidence did not cheer the spirits of the young traveller; he muttered to himself; and then, as if anxious to break the silence, moved forward with a heavy step.

Volktman started at the sound; and looking up, seemed literally electrified by this sudden apparition of one whom he had so lately expressed his desire to see. His lips muttered the intruder’s name, one well known to the reader (it was the name of Godolphin) and then closed; but Lucilla sprang from her seat, and, clasping her hands joyously together, darted forward till she came within a foot of the unexpected visitor. There she abruptly arrested herself, blushed deeply, and stood before him humbled, agitated, but all vivid with delight.

“What, is this Lucilla?” said Godolphin admiringly: “how beautiful she is grown!” and advancing, he saluted, with a light and fraternal kiss, her girlish and damask cheek: then, without heeding her confusion, he turned to the astrologer, who by this time had a little recovered from his amaze.

CHAPTER XXIX

THE EFFECT OF YEARS AND EXPERIENCE.—THE ITALIAN CHARACTER

Godolphin now came almost daily to the astrologer’s abode. He was shocked to perceive the physical alteration four years had wrought in his singular friend; and, with the warmth of a heart naturally kind, he sought to contribute to the comfort and enjoyment of a life that was evidently drawing to a close.

Godolphin’s company seemed to give Volktman a pleasure which nothing else could afford him. He loved to converse on the various incidents that had occurred to each since they met; and, in whatsoever Godolphin communicated to him, the mystic sought to impress upon his friend’s attention the fulfilment of an astrological prediction.

Godolphin, though no longer impressed with a belief in the visionary’s science, did not affect to combat his assertions. He had not, in his progress through life, found much to shake his habitual indolence in ordinary affairs; and it was no easy matter to provoke one of his quiet temper and self-indulging wisdom into conversational dispute. Besides, who argues with fanaticism?

Since the young idealist had left England, the elements of his character had been slowly performing the ordination of time, and working their due change in its general aspect. The warm fountains of youth flowed not so freely as before the selfishness that always comes, sooner or later, to solitary men of the world, had gradually mingled itself with all the channels of his heart. The brooding and thoughtful disposition of his faculties having turned from romance to what he deemed philosophy, that which once was enthusiasm had hardened into wisdom. He neither hated men nor loved them with a sanguine philanthropy; he viewed them with cool and discerning eyes. He did not think it within the power of governments to make the mass, in any country, much happier or more elevated than they are. Republics, he was wont to say, favoured aristocratic virtues, and despotisms extinguished them: but, whether in a monarchy or republic, the hewers of wood and the drawers of the water, the multitude, still remained intrinsically the same.

This theory heightened his indifference to ambition. The watchwords of party appeared to him ridiculous; and politics in general—what a great moralist termed one question in particular—a shuttlecock kept up by the contention of noisy children. His mind thus rested as to all public matters in a state of quietude, and covered over with the mantle of a most false, a most perilous philosophy. His appetites to pleasure had grown somewhat dulled by experience, but he was as yet neither sated nor discontented. One feeling at his breast still remained scarcely diminished of its effect, when the string was touched—his tender remembrance of Constance; and this had prevented any subsequent but momentary attachment deepening into love. Thus, at the age of seven and twenty, Percy Godolphin reappears on our stage.

There was a great deal in the Italian character that our traveller liked: its love of ease, reduced into a system; its courtesy; its content with the world as it is; its moral apathy as regards all that agitates life, save one passion—and the universal tenderness, ardour, and delicacy which, in that passion, it ennobles itself in displaying. The commonest peasant of Rome or Naples, though not perhaps in the freer land of Tuscany, can comprehend all the romance and mystery of the most subtle species of love; all that it requires in England the idle habits of aristocracy, or the sensitive fibre of genius, even to conceive. And what is yet stranger, the worn-out debauches, sage with an experience and variety of licentiousness, which come not within the compass of a northern profligacy, remains alive to the earliest and most innocent sentiments of the passion. And if Platonism in its coldest purity exist on earth, it is among the Aretins of southern Italy.

This unworldly refinement, amidst so much worldly callousness, was a peculiarity that afforded perpetual amusement to the nice eye and subtle judgment of Godolphin. He loved not to note the common elements of character; whatever was most abstract and difficult to analyse, pleased him most. He mixed then much with the Romans, and was a favourite amongst them; but, during his present visit to the Immortal City, he did not, how distantly soever, associate with the English. His carelessness of show, and the independence of a single man from burdensome connexions, rendered his income fully competent to his wants; but, like many proud men, he was not willing to make it seem even to himself, as a comparative poverty, beside the lavish expenses of his ostentatious countrymen. Travel, moreover, had augmented those stores of reflection which rob solitude of ennui.

CHAPTER XXX

MAGNETISM.—SYMPATHY.—THE RETURN OF ELEMENTS TO ELEMENTS

Daily did the health of Volktman decline; Lucilla was the only one ignorant of his danger. She had never seen the gradual approaches of death: her mother’s abrupt and rapid illness made the whole of her experience of disease. Physicians and dark rooms were necessarily coupled in her mind with all graver maladies; and as the astrologer, wrapt in his calculations, altered not any of his habits, and was insensible to pain, she fondly attributed his occasional complaints to the melancholy induced by seclusion. With sedentary men, diseases being often those connected with the Organisation of the heart, do not usually terminate suddenly: it was so with Volktman.

One day he was alone with Godolphin, and their conversation turned upon one of the doctrines of the old Magnetism, a doctrine which, depending as it does so much upon a seeming reference to experience, survived the rest of its associates, and is still not wholly out of repute among the wild imaginations of Germany.

“One of the most remarkable and abstruse points in what students call metaphysics,” said Volktman, “is sympathy! the first principle, according to some, of all human virtue. It is this, say they, which makes men just, humane, charitable. When one who has never heard of the duty of assisting his neighbour, sees another drowning, he plunges into the water and saves him. Why? because involuntarily, and at once, his imagination places himself in the situation of the stranger: the pain he would experience in the watery death glances across him: from this pain he hastens,—without analysing its cause, to deliver himself.

“Humanity is thus taught him by sympathy: where is this sympathy placed?—in the nerves: the nerves are the communicants with outward nature; the more delicate the nerves, the finer the sympathies; hence, women and children are more alive to sympathy than men. Well, mark me: do not these nerves have attraction and sympathy–not only with human suffering, but with the powers of what is falsely termed inanimate nature? Do not the wind, the influences of the weather and the seasons, act confessedly upon them? and if one part of nature, why not another, inseparably connected too with that part? If the weather and seasons have sympathy with the nerves, why not the moon and the stars, by which the weather and the seasons are influenced and changed? Ye of the schools may allow that sympathy originates some of our actions; I say it governs the whole world—the whole creation! Before the child is born, it is this secret affinity which can mark and stamp him with the witness of his mother’s terror or his mother’s desire.”

“Yet,” said Godolphin, “you would scarcely, in your zeal for sympathy, advocate the same cause as Edricius Mohynnus, who cured wounds by a powder, not applied to the wound, but to the towel that had been dipped in its blood?”

“No,” answered Volktman: “it is these quacks and pretenders that have wronged all sciences, by clamouring for false deductions. But I do believe of sympathy, that it has a power to transport ourselves out of the body and reunite us with the absent. Hence, trances, and raptures, in which the patient, being sincere, will tell thee, in grave earnestness, and with minute detail, of all that he saw, and heard, and encountered, afar off, in other parts of the earth, or even above the earth. As thou knowest the accredited story of the youth, who, being transported with a vehement and long-nursed desire to see his mother, did, through that same desire, become as it were rapt, and beheld her, being at the distance of many miles, and giving and exchanging signs of their real and bodily conference.”