Harper's New Monthly Magazine, Vol. IV, No. 19, Dec 1851

Such stuff as dreams are made of —

But belong to the more interior workings of the spirit, when disease has released it, either wholly or partially, from the restrictive outward influence. Still, whatever may be our theory of explanation, the thought we would set forth remains equally impressive. Such facts as these show the amazing power of the soul in respect to time. They teach us that in respect to our spiritual, as well as our material organization, we are indeed "most fearfully and wonderfully made." They startle us with the supposition that, in another state of existence, time may be mainly, if not wholly what the spiritual action causes it to appear. We have heard of well-attested cases, in which the whole past, even to its most minute events, has flashed before the soul, in the dying moments, or during some brief period of imminent danger arousing the spirit to a preternatural energy. If there be truth in such experiences, then no former exercise or emotion of the soul is ever lost. They belong to us still, just as much as our present thought, or our present sensation, and at some period may start up again to sleep no more, causing us actually to realize that conception of Boethius which now appears only a scholastic subtlety —a whole life ever in one, carrying with it a consciousness of its whole abiding presence in every moment of its existence —tota simul et interminabilis vitæ possessio. But we may give the thought a more plain and practical turn. Even now, it may be said, what we have lived forms still a part of our being. However it may stand in respect to outward time, it is never past to us. We are too much in the habit of regarding ourselves only in reference to what may seem our present moral state. We need the corrective power of the idea that we are, not simply what we may now appear to be, but all we ever have been, and that such we must forever be, unless in the psychology and theology of a higher dispensation there is some mode of separating us from our former selves. Now the soul is broken and dispersed. Then will it come together, and as in the poetic imagination of the resurrection of the body, bone meets its fellow-bone, and dust hastens to join once more in living organization with its kindred dust, so in the soul's anastasis will all the lost and scattered thoughts come home again to their spiritual abode, and from the chaos of the past will stand forth forever one fixed and changeless being, the discordant and deformed result of a false and evil life, or a glorious organization in harmony with all that is fair and good in the universe.

Geology has created difficulties in the interpretation of certain parts of the Scriptures; but these are more than balanced by a most important aid, which in another respect, it is rendering to the cause of faith. The former are fast giving way before that sound interpretation of the primeval record which was maintained by some of the most learned and pious in the Church, centuries before the new science was ever dreamed of. The latter is gathering strength from every fresh discovery. We refer to the proof geology is furnishing of the late origin of the human race, and of the absolute necessity of ascribing it to a supernatural cause. While there has been an ascending scale of orders, every new order has commenced with the most mature specimens. The subsequent history has been ever one of degeneracy, until a higher power came to the aid of exhausted nature, and made another step of real progress in the supernatural organization of a superior type. The largest fishes, the most powerful reptiles, were first in the periods of their respective families. And thus it went on until the introduction of the human species. An attenuating series of physical and hyper-physical powers forms the only theory which, on the fair Baconian induction, will account for the phenomena presented. There are scientific as well as theological bigots, and both are equally puzzled to explain the facts on either set of principles to the exclusion of the other. It is chiefly, however, in regard to man that the argument acquires its great importance; as bearing directly on that first article, and fundamental support of all faith – the veritable existence of the supernatural. This is not the same with faith in the Scriptures, and yet is most intimately connected with it. With the utter rejection of the latter, must soon go all available belief in a personal deity or a personal future state; and so, on the contrary, whatever in science shuts up the soul to a clear belief in the supernatural, even in its most remote aspect, is so much gained, ultimately, for the cause of the written oracles. And this is just what geology is now doing. She proves, beyond doubt, the late introduction of man upon the earth, and thus compels us to admit the most supernatural of all known events within a period comparatively very near to our own. The fact that, after a very few thousand years, the light of history is quenched in total darkness, presenting no farther trace of man or human things, goes far to prove his prior non-existence. But it might, perhaps, be maintained, that of former generations, only the merest fragments had, from time to time, survived the wreck of physical convulsions, in which all outward memoranda of their older existence had wholly perished. Such memorials, it is true, might have departed from the surface, but then geology must have found them. She has dug up abundant remains of types and orders, which, from their position in the strata, she is compelled to assign to a period anterior to that of man. There would have been no lack of zeal on the part of some of her votaries. More than once, on the supposed discovery of some old bone in a wrong place (to which it had been carried by some ordinary disturbance of the deposits), have they rejoiced thereat, "like one who findeth great spoil." But the evidence is now beyond all impeachment. Remains of every other type have been discovered. The relative periods of their different deposits have been ascertained. No stone, we may literally say it, has been left unturned; and yet, not a single joint or splinter of a human bone has been found to reward the search. The argument from this is of immense importance. The essence of all skepticism will be found, on analysis, to consist in a secret distrust of the very existence of any thing supernatural – a latent doubt whether, after all, every thing may not be nature, and nature every thing. Unnatural as it may seem, there are those who actually take delight in such a view. It hides from the consciousness a secret, yet real antipathy to the thought of a personal God, and the moral power of such an idea. Whatever disturbs this feeling excites alarm, lest all the foundations of unbelief (if we may use the word of a thing which has no foundations) should be rendered insecure by the bare possibility of such direct interference. Hence the moral power of well attested miracles, although it has been denied, even by religious writers, that there is any such moral power. It is the felt presence of a near personal Deity. It is the startling thought of the Great Life of the universe coming very nigh to us, and revealing the latent skepticism of men's souls. Although greatly transcending, it is like the effect produced by those operations of nature that startle us by their instantaneous exhibition of resistless power, and which no amount of science can prevent our regarding with reverence, or religious awe. With all our knowledge of physical laws, no man, we venture to say it, is wholly an atheist, or even a consistent naturalist, when the earth is heaving, or the lightning bolts are striking thick and fast around him.

Be it, then, near or remote, one unanswerable evidence of supernatural intervention gives a foundation for all faith. And this geology does. Only a few centuries back, on any chronology – a mere yesterday we may say – she brings us face to face with the most stupendous of personal, miraculous interventions. No mediate stages – no transitional developments have been, or can be discovered – no links of half human, half beastly monsters, such as the old Epicureans loved to imagine, and some modern savans would have been glad to find. Nothing of this kind, but all at once, after ages of fishes, and reptiles, and every kind of lower animation, "a new thing upon the earth" – the wondrous human body united to that surpassingly wondrous entity, the human soul, and both new born, in all their maturity, from a previous state of non-existence. So the rocks tell us; and the rocks, we are assured, on good scientific authority, "can not deceive us" like the "poetical myths of man's unreasoning infancy."

Now what difficulties are there for faith after this? What is there in any of the earlier narrations of the Bible that should stumble us – such as the account of the flood, or the burning of Sodom, or the transactions at Sinai? The supernatural once established, and in such an astounding way as this, what more natural than that the new created race should receive their earliest moral nurture directly from the source of their so recent existence? What more credible than such an early intercourse as the Bible reveals – when God walked with men, and spake to them from his supernatural abode, and angels came and went on messages of reproof or mercy. How irrational the skepticism, which, when compelled to admit the one will still stumble at the other, as being in itself, and aside from outward testimony, too marvelous for belief. There are those who are yet disposed to assail with desperation the doctrine of man's late supernatural origin. But the danger from that source is past. Geology and the Scriptures speak the same language here. There is no need of any forced exegesis to bring them into harmony. It is only of yesterday that the Eternal Deity has been upon the earth. His footsteps are more recent than many of those natural changes science has taken such pains to trace. Geology has proved, beyond all doubt, the fact of man's creation; what then is there hard for faith in the revealed facts of his redemption? Is the supernatural origin of a soul an event more easy to be believed than a series of supernatural interventions for its deliverance from moral evil, and its exaltation to a destiny worthy of its heavenly origin?

Editor's Easy Chair

Next to the winter weather, which is just now beguiling the town ladies to as pretty a show of velvets and of martens, as the importers could desire – talk is centering upon that redoubtable hero, Louis Kossuth. We are an impulsive people, and take off our hats, one moment, with a hearty good-will and devotion; and thrust them over our ears, the next, with the most dogged contempt; and it would not be strange, therefore, if we sometimes made mistakes in our practice of civilities. We fell, naturally enough, into a momentary counter current – started by anonymous and ill-natured letter writers from the other side of the sea – in regard to Kossuth. While he was riding the very topmost wave of popular admiration, a rumor that he had been uncivil and unduly exacting in his intercourse with the officers of the Mississippi frigate, struck his gallant craft and threatened to whelm her under the sea she was so triumphantly riding. The opportune arrival of the Mississippi, and the unanimous testimony of her officers to the respectful and altogether proper demeanor of the Hungarian hero, restored him to favor and even swelled the tide which sweeps him to a higher point of popularity than any other foreigner, La Fayette excepted, has ever reached in our republican country. How he has earned their respect, a biographical sketch in another part of our Magazine will enable each reader to judge for himself.

Linked to Kossuth is the new talk about the new and strange action of that gone-by hero Louis Napoleon. Curiosity-mongers can not but be gratified at such spectacle of a Republic as France just now presents; where a man is not only afraid to express his opinions, but is afraid to entertain them! It must be a gratifying scene for such old hankerers after the lusts of Despotism, and the energy of Emperors, as Metternich, to see the loving fraternity of our sister Republic, called France, running over into such heart-felt action of benevolence and liberality as characterize the diplomacy of Faucher!

Stout Emile de Girardin, working away at his giant Presse, with the same indomitable courage, and the same incongruity of impulse, which belonged to his battle for Louis Napoleon, now raises the war cry of a Working-man for President! And his reasoning is worth quoting; for it offers an honest, though sad picture of the heart of political France. "The choice lies," says he, "between Louis Napoleon and another. Louis Napoleon has the eclat of his name to work upon the ignorant millions of country voters: unless that other shall have similar eclat, there is no hope. No name in France can start a cry, even now, like the name of Napoleon. Therefore," says Girardin, "abandon the name of a man, and take the name of a class. Choose your workingman, no matter who, and let the rally be – 'The Laborer, or the Prince!'"

There is not a little good sense in this, viewed as a matter of political strategy; but as a promise of national weal, it is fearfully vain. Heaven help our good estate of the Union, when we must resort to such chicanery, to guard our seat of honor, and to secure the guaranty of our Freedom!

The cool air – nothing else – has quickened our pen-stroke to a side-dash at political action: we will loiter back now, in our old, gossiping way, to the pleasant current of the dinner chat.

The winter-music has its share of regard; and between Biscaccianti – whose American birth does not seem to lend any patriotic fervor to her triumphs – and the new Opera, conversation is again set off with its rounding Italian expletives, and our ladies – very many of them – show proof of their enthusiasm, by their bouquets, and their bravos. It would seem that we are becoming, with all our practical cast, almost as music-loving a people as the finest of foreign dillettanti: we defy a stranger to work his way easily and deftly into the habit of our salon talk, without meeting with such surfeit of musical critique, as he would hardly find at any soirée of the Chausée d'Antin, or of Grosvenor Place. There is bruited just now, with fresh force, the old design of music for the million; and an opera house with five thousand seats, will be – if carried into effect – a wonder to ourselves, and to the world.

As our pen runs just now to music, it may be worth while to sketch – from Parisian chronicle – an interview of the famous composer Rossini, with the great musical purveyor of the old world – Mr. Lumley.

Rossini, it is well known, has lately lived in a quiet and indolent seclusion; and however much he may enjoy his honors, has felt little disposition to renew them. The English Director, anxious to secure some crowning triumph for his winter campaign, and knowing well that a new composition of the great Italian would be a novelty sure of success, determined to try, at the cost of an Italian voyage, a personal interview.

Rossini lives at Bologna – a gloomy old town, under the thrall and shadow of the modern Gallic papacy. He inhabits an obscure house, in a dark and narrow street. Mr. Lumley rings his bell, and is informed by the padrona that the great master has just finished his siesta, and will perhaps see him. He enters his little parlor unannounced. It is comfortably furnished – as comfort is counted in the flea-swarming houses of Italy; the furniture is rich and old; the piano is covered with dust. The old master of sweet sounds is seated in a high-backed chair, with a gray cat upon his knees, and another cat dextrously poising on his lank shoulder, playing with the tassel of his velvet cap.

He rises to meet the stranger with an air of ennui, and a look of annoyance, that seems to say, "Please sir, your face is strange, and your business is unknown."

"My name is Lumley," says the imperturbable Director.

"Lumley – Lumley," says the master, "I do not know the name."

It is a hard thing for the most enterprising musical director of Europe to believe that he is utterly unknown to the first composer of Southern Europe.

"You should be an Englishman," continues the host. "Yet the English are good fellows, though something indiscreet. They are capital sailors, for example; and good fishermen. Pray, do you fish, monsieur? If your visit looks that way, you are welcome."

"Precisely," says the smiling Director; "I bring you a new style of bait, which will be, I am sure, quite to your fancy." And with this he unrolls his "fly-book," and lays upon the table bank-bills to the amount of one hundred thousand francs. He knows the master's reputed avarice, and watches his eye gloating on the treasure as he goes on. "I am, may it please you, Director of the Opera at London and at Paris. I wish a new opera three months from now. I offer you these notes as advance premium for its completion. Will you accept the terms, and gratify Europe?"

The old man's eye dwelt on the notes: he ceased fondling the gray cat. "A hundred thousand francs in bank-notes," said he, speaking to himself.

"You prefer gold, perhaps," said the Englishman.

"Not at all."

"You accept, then?"

The old man's brow grew flushed. A thought of indignity crossed his mind. "There is then a dearth of composers, that you come to trouble an old man's peace?"

"Not at all: the world is full of them – gaining honors every season," and the wily Director talked in a phrase to stir the old master's pride; and again the brow grew flushed, as a thought of the electric notes came over him, that had flashed through Europe and the world, and made his name immortal.

The Director waited hopefully.

But the paroxysm of pride went by; "I can not:" said the old man, plaintively. "My life is done; my brain is dry!"

And the Director left him, with his tasseled cap lying against the high chair back and the gray cat playing upon his knee.

In English papers, the ending of the Great Exhibition has not yet ceased to give point to paragraphs. Observers say that the despoiling of the palace of its wonders, reduces sadly the effect of the building; and it is to be feared that the reaction may lead to its entire demolition. Every country represented is finding some ground for self-gratulation in its peculiar awards; and the opinion is universal, that they have been honestly and fairly made. For ourselves, whatever our later boasts may be, it is quite certain that on the score of taste, we made a bad show in the palace. It was in bad taste to claim more room than we could fill; it was in bad taste, to decorate our comparatively small show, with insignia and lettering so glaring and pretentious; it was in bad taste, not to wear a little more of that modesty, which conscious strength ought certainly to give.

But, on the other hand, now that the occasion is over, we may congratulate ourselves on having made signal triumphs in just those Arts which most distinguish civilized man from the savage; and in having lost honor only in those Arts, which most distinguish a luxurious nation from the hardy energy of practical workers.

It is an odd indication of national characteristic, that a little episode of love rarely finds a narrator in either English or American journalism; whereas, nothing is more common than to find the most habile of French feuilletonists turning their pen to a deft exposition of some little garret story of affection; which, if it be only well told, is sure to have the range of all the journals in France.

Our eye just now falls upon something of the sort, with the taking caption of "Love and Devotion;" and in order to give our seventy odd thousand readers an idea of the graceful way in which such French story is told, we shall render the half-story into English:

In 1848, a young girl of high family, who had been reared in luxury, and who had previously lost her mother, found herself in a single day fatherless and penniless. The friends to whom she would have naturally looked for protection and consolation, were either ruined or away. Nothing remained but personal effort to secure a livelihood.

She rented a small garret-room, and sought to secure such comforts as she required by embroidering. But employers were few and suspicious. Want and care wore upon her feeble frame, and she fell sick. With none to watch over or provide for her, she would soon have passed off (as thousands do in that gay world) to a quick and a lonely death.

But there happened to be living in the same pile of building, and upon the same landing, a young Piedmontese street-porter, who had seen often, with admiring eyes, the frail and beautiful figure of his neighbor. He devised a plan for her support, and for proper attendance. He professed to be the agent of some third party of wealth, who furnished the means regularly for whatever she might require. His earnings were small; but by dint of early and hard working, he succeeded in furnishing all that her necessities required.

After some weeks, Mlle. Sophie (such is the name our paragraphist gives the heroine) recovered; and was, of course, anxious to learn from the poor Piedmontese the name of her benefactor. The poor fellow, however, was true to the trust of his own devotion, and told nothing. Times grew better, and Sophie had a hope of interesting the old friends of her family. She had no acquaintance to employ as mediator but the poor Piedmontese. He accepted readily the task, and, armed with her authority, he plead so modestly, and yet so earnestly for the unfortunate girl, that she recovered again her position, and with it no small portion of her lost estate.

Again she endeavored to find the name of her generous benefactor, but no promises could wrest the secret from the faithful Giacomo. At least, thought the grateful Sophie, the messenger of his bounties shall not go unrewarded; and she inclosed a large sum to her neighbor of the garret.

Poor Giacomo was overcome! – the sight of the money, and of the delicate note of thanks, opened his eyes to the wide difference of estate that lay between him and the adored object of his long devotion. To gain her heart was impossible; to live without it, was even more impossible. He determined – in the Paris way – to put an end to his cankerous hope, and to his life – together.

Upon a ledge of the deserted chamber he found a vial of medicine, which his own hard-earned money had purchased, and with this he determined to slip away from the world, and from his grief.

He penned a letter, in his rude way, full of his love, and of his desolation, and having left it where it would reach Sophie, when all should be over, he swallowed the poison. Happily – (French story is always happy in these interventions) – a friend had need of his services shortly after! and hearing sad groans at his door, he burst it open, and finding the dangerous state of the Piedmontese, ran for a physician. Prompt effort brought Giacomo to life again. But his story had been told; and before this, the gay Sophie had grown sad over the history of his griefs.

We should like well to finish up our tale of devotions, with mention of the graceful recognition of the love of the infatuated Piedmontese, by the blooming Mademoiselle Sophie. But, alas! truth – as represented by the ingenious Journalist – forbids such sequel. And we can only write, in view of the vain devotion of the Sardinian lover —le pauvre Giacomo!

Yet again, these graceful columns of French newsmakers, lend us an episode – of quite another sort of devotion. The other showed that the persuasion of love is often vain; and this will show, that the persuasion of a wife is – vainer still.

– A grave magistrate of France – no matter who – was voyaging through Belgium with his wife. They had spun out a month of summer with that graceful mingling of idlesse and wonder, that a Frenchwoman can so well graft upon the habit of a husband's travel: they had bidden adieu to Brussels, and to Liege, and were fast nearing the border-town, beyond which lay their own sunny realm of France.

The wife suddenly cuts short her smiles, and whispers her husband – "Mon cher, I have been guilty of an imprudence."

"It is not possible."

"Si: a great one. I have my satchel full of laces, they are contraband; pray, take them and hide them until the frontier is past."

The husband was thunderstruck: "But, my dear, I – a magistrate, conceal contraband goods?"

"Pray, consider, mon cher, they are worth fifteen hundred francs; there is not a moment to lose."