Kitabı oku: «Seraphita», sayfa 8
“Let us go a step further. You believe in physics. But your physics begin, like the Catholic religion, with an act of faith. Do they not pre-suppose some external force distinct from substance to which it communicates motion? You see its effects, but what is it? where is it? what is the essence of its nature, its life? has it any limits? – and yet, you deny God!
“Thus, the majority of your scientific axioms, true to their relation to man, are false in relation to the Great Whole. Science is One, but you have divided it. To know the real meaning of the laws of phenomena must we not know the correlations which exist between phenomena and the law of the Whole? There is, in all things, an appearance which strikes your senses; under that appearance stirs a soul; a body is there and a faculty is there. Where do you teach the study of the relations which bind things to each other? Nowhere. Consequently you have nothing positive. Your strongest certainties rest upon the analysis of material forms whose essence you persistently ignore.
“There is a Higher Knowledge of which, too late, some men obtain a glimpse, though they dare not avow it. Such men comprehend the necessity of considering substances not merely in their mathematical properties but also in their entirety, in their occult relations and affinities. The greatest man among you divined, in his latter days, that all was reciprocally cause and effect; that the visible worlds were co-ordinated among themselves and subject to worlds invisible. He groaned at the recollection of having tried to establish fixed precepts. Counting up his worlds, like grape-seeds scattered through ether, he had explained their coherence by the laws of planetary and molecular attraction. You bowed before that man of science – well! I tell you that he died in despair. By supposing that the centrifugal and centripetal forces, which he had invented to explain to himself the universe, were equal, he stopped the universe; yet he admitted motion in an indeterminate sense; but supposing those forces unequal, then utter confusion of the planetary system ensued. His laws therefore were not absolute; some higher problem existed than the principle on which his false glory rested. The connection of the stars with one another and the centripetal action of their internal motion did not deter him from seeking the parent stalk on which his clusters hung. Alas, poor man! the more he widened space the heavier his burden grew. He told you how there came to be equilibrium among the parts, but whither went the whole? His mind contemplated the vast extent, illimitable to human eyes, filled with those groups of worlds a mere fraction of which is all our telescopes can reach, but whose immensity is revealed by the rapidity of light. This sublime contemplation enabled him to perceive myriads of worlds, planted in space like flowers in a field, which are born like infants, grow like men, die as the aged die, and live by assimilating from their atmosphere the substances suitable for their nourishment, – having a centre and a principal of life, guaranteeing to each other their circuits, absorbed and absorbing like plants, and forming a vast Whole endowed with life and possessing a destiny.
“At that sight your man of science trembled! He knew that life is produced by the union of the thing and its principle, that death or inertia or gravity is produced by a rupture between a thing and the movement which appertains to it. Then it was that he foresaw the crumbling of the worlds and their destruction if God should withdraw the Breath of His Word. He searched the Apocalypse for the traces of that Word. You thought him mad. Understand him better! He was seeking pardon for the work of his genius.
“Wilfrid, you have come here hoping to make me solve equations, or rise upon a rain-cloud, or plunge into the fiord and reappear a swan. If science or miracles were the end and object of humanity, Moses would have bequeathed to you the law of fluxions; Jesus Christ would have lightened the darkness of your sciences; his apostles would have told you whence come those vast trains of gas and melted metals, attached to cores which revolve and solidify as they dart through ether, or violently enter some system and combine with a star, jostling and displacing it by the shock, or destroying it by the infiltration of their deadly gases; Saint Paul, instead of telling you to live in God, would have explained why food is the secret bond among all creations and the evident tie between all living Species. In these days the greatest miracle of all would be the discovery of the squaring of the circle, – a problem which you hold to be insoluble, but which is doubtless solved in the march of worlds by the intersection of some mathematical lines whose course is visible to the eye of spirits who have reached the higher spheres. Believe me, miracles are in us, not without us. Here natural facts occur which men call supernatural. God would have been strangely unjust had he confined the testimony of his power to certain generations and peoples and denied them to others. The brazen rod belongs to all. Neither Moses, nor Jacob, nor Zoroaster, nor Paul, nor Pythagoras, nor Swedenborg, not the humblest Messenger nor the loftiest Prophet of the Most High are greater than you are capable of being. Only, there come to nations as to men certain periods when Faith is theirs.
“If material sciences be the end and object of human effort, tell me, both of you, would societies, – those great centres where men congregate, – would they perpetually be dispersed? If civilization were the object of our Species, would intelligence perish? would it continue purely individual? The grandeur of all nations that were truly great was based on exceptions; when the exception ceased their power died. If such were the End-all, Prophets, Seers, and Messengers of God would have lent their hand to Science rather than have given it to Belief. Surely they would have quickened your brains sooner than have touched your hearts! But no; one and all they came to lead the nations back to God; they proclaimed the sacred Path in simple words that showed the way to heaven; all were wrapped in love and faith, all were inspired by that word which hovers above the inhabitants of earth, enfolding them, inspiriting them, uplifting them; none were prompted by any human interest. Your great geniuses, your poets, your kings, your learned men are engulfed with their cities; while the names of these good pastors of humanity, ever blessed, have survived all cataclysms.
“Alas! we cannot understand each other on any point. We are separated by an abyss. You are on the side of darkness, while I – I live in the light, the true Light! Is this the word that you ask of me? I say it with joy; it may change you. Know this: there are sciences of matter and sciences of spirit. There, where you see substances, I see forces that stretch one toward another with generating power. To me, the character of bodies is the indication of their principles and the sign of their properties. Those principles beget affinities which escape your knowledge, and which are linked to centres. The different species among which life is distributed are unfailing streams which correspond unfailingly among themselves. Each has his own vocation. Man is effect and cause. He is fed, but he feeds in turn. When you call God a Creator, you dwarf Him. He did not create, as you think He did, plants or animals or stars. Could He proceed by a variety of means? Must He not act by unity of composition? Moreover, He gave forth principles to be developed, according to His universal law, at the will of the surroundings in which they were placed. Hence a single substance and motion, a single plant, a single animal, but correlations everywhere. In fact, all affinities are linked together by contiguous similitudes; the life of the worlds is drawn toward the centres by famished aspiration, as you are drawn by hunger to seek food.
“To give you an example of affinities linked to similitudes (a secondary law on which the creations of your thought are based), music, that celestial art, is the working out of this principle; for is it not a complement of sounds harmonized by number? Is not sound a modification of air, compressed, dilated, echoed? You know the composition of air, – oxygen, nitrogen, and carbon. As you cannot obtain sound from the void, it is plain that music and the human voice are the result of organized chemical substances, which put themselves in unison with the same substances prepared within you by your thought, co-ordinated by means of light, the great nourisher of your globe. Have you ever meditated on the masses of nitre deposited by the snow, have you ever observed a thunderstorm and seen the plants breathing in from the air about them the metal it contains, without concluding that the sun has fused and distributed the subtle essence which nourishes all things here below? Swedenborg has said, ‘The earth is a man.’
“Your Science, which makes you great in your own eyes, is paltry indeed beside the light which bathes a Seer. Cease, cease to question me; our languages are different. For a moment I have used yours to cast, if it be possible, a ray of faith into your soul; to give you, as it were, the hem of my garment and draw you up into the regions of Prayer. Can God abase Himself to you? Is it not for you to rise to Him? If human reason finds the ladder of its own strength too weak to bring God down to it, is it not evident that you must find some other path to reach Him? That Path is in ourselves. The Seer and the Believer find eyes within their souls more piercing far than eyes that probe the things of earth, – they see the Dawn. Hear this truth: Your science, let it be never so exact, your meditations, however bold, your noblest lights are Clouds. Above, above is the Sanctuary whence the true Light flows.”
She sat down and remained silent; her calm face bore no sign of the agitation which orators betray after their least fervid improvisations.
Wilfrid bent toward Monsieur Becker and said in a low voice, “Who taught her that?”
“I do not know,” he answered.
“He was gentler on the Falberg,” Minna whispered to herself.
Seraphita passed her hand across her eyes and then she said, smiling: —
“You are very thoughtful to-night, gentlemen. You treat Minna and me as though we were men to whom you must talk politics or commerce; whereas we are young girls, and you ought to tell us tales while you drink your tea. That is what we do, Monsieur Wilfrid, in our long Norwegian evenings. Come, dear pastor, tell me some Saga that I have not heard, – that of Frithiof, the chronicle that you believe and have so often promised me. Tell us the story of the peasant lad who owned the ship that talked and had a soul. Come! I dream of the frigate Ellida, the fairy with the sails young girls should navigate!”
“Since we have returned to the regions of Jarvis,” said Wilfrid, whose eyes were fastened on Seraphita as those of a robber, lurking in the darkness, fasten on the spot where he knows the jewels lie, “tell me why you do not marry?”
“You are all born widows and widowers,” she replied; “but my marriage was arranged at my birth. I am betrothed.”
“To whom?” they cried.
“Ask not my secret,” she said; “I will promise, if our father permits it, to invite you to these mysterious nuptials.”
“Will they be soon?”
“I think so.”
A long silence followed these words.
“The spring has come!” said Seraphita, suddenly. “The noise of the waters and the breaking of the ice begins. Come, let us welcome the first spring of the new century.”
She rose, followed by Wilfrid, and together they went to a window which David had opened. After the long silence of winter, the waters stirred beneath the ice and resounded through the fiord like music, – for there are sounds which space refines, so that they reach the ear in waves of light and freshness.
“Wilfrid, cease to nourish evil thoughts whose triumph would be hard to bear. Your desires are easily read in the fire of your eyes. Be kind; take one step forward in well-doing. Advance beyond the love of man and sacrifice yourself completely to the happiness of her you love. Obey me; I will lead you in a path where you shall obtain the distinctions which you crave, and where Love is infinite indeed.”
She left him thoughtful.
“That soft creature!” he said within himself; “is she indeed the prophetess whose eyes have just flashed lightnings, whose voice has rung through worlds, whose hand has wielded the axe of doubt against our sciences? Have we been dreaming? Am I awake?”
“Minna,” said Seraphita, returning to the young girl, “the eagle swoops where the carrion lies, but the dove seeks the mountain spring beneath the peaceful greenery of the glades. The eagle soars to heaven, the dove descends from it. Cease to venture into regions where thou canst find no spring of waters, no umbrageous shade. If on the Falberg thou couldst not gaze into the abyss and live, keep all thy strength for him who will love thee. Go, poor girl; thou knowest, I am betrothed.”
Minna rose and followed Seraphita to the window where Wilfrid stood. All three listened to the Sieg bounding out the rush of the upper waters, which brought down trees uprooted by the ice; the fiord had regained its voice; all illusions were dispelled! They rejoiced in Nature as she burst her bonds and seemed to answer with sublime accord to the Spirit whose breath had wakened her.
When the three guests of this mysterious being left the house, they were filled with the vague sensation which is neither sleep, nor torpor, nor astonishment, but partakes of the nature of each, – a state that is neither dusk nor dawn, but which creates a thirst for light. All three were thinking.
“I begin to believe that she is indeed a Spirit hidden in human form,” said Monsieur Becker.
Wilfrid, re-entering his own apartments, calm and convinced, was unable to struggle against that influence so divinely majestic.
Minna said in her heart, “Why will he not let me love him!”
CHAPTER V. FAREWELL
There is in man an almost hopeless phenomenon for thoughtful minds who seek a meaning in the march of civilization, and who endeavor to give laws of progression to the movement of intelligence. However portentous a fact may be, or even supernatural, – if such facts exist, – however solemnly a miracle may be done in sight of all, the lightning of that fact, the thunderbolt of that miracle is quickly swallowed up in the ocean of life, whose surface, scarcely stirred by the brief convulsion, returns to the level of its habitual flow.
A Voice is heard from the jaws of an Animal; a Hand writes on the wall before a feasting Court; an Eye gleams in the slumber of a king, and a Prophet explains the dream; Death, evoked, rises on the confines of the luminous sphere were faculties revive; Spirit annihilates Matter at the foot of that mystic ladder of the Seven Spiritual Worlds, one resting upon another in space and revealing themselves in shining waves that break in light upon the steps of the celestial Tabernacle. But however solemn the inward Revelation, however clear the visible outward Sign, be sure that on the morrow Balaam doubts both himself and his ass, Belshazzar and Pharoah call Moses and Daniel to qualify the Word. The Spirit, descending, bears man above this earth, opens the seas and lets him see their depths, shows him lost species, wakens dry bones whose dust is the soil of valleys; the Apostle writes the Apocalypse, and twenty centuries later human science ratifies his words and turns his visions into maxims. And what comes of it all? Why this, – that the peoples live as they have ever lived, as they lived in the first Olympiad, as they lived on the morrow of Creation, and on the eve of the great cataclysm. The waves of Doubt have covered all things. The same floods surge with the same measured motion on the human granite which serves as a boundary to the ocean of intelligence. When man has inquired of himself whether he has seen that which he has seen, whether he has heard the words that entered his ears, whether the facts were facts and the idea is indeed an idea, then he resumes his wonted bearing, thinks of his worldly interests, obeys some envoy of death and of oblivion whose dusky mantle covers like a pall an ancient Humanity of which the moderns retain no memory. Man never pauses; he goes his round, he vegetates until the appointed day when his Axe falls. If this wave force, this pressure of bitter waters prevents all progress, no doubt it also warns of death. Spirits prepared by faith among the higher souls of earth can alone perceive the mystic ladder of Jacob.
After listening to Seraphita’s answer in which (being earnestly questioned) she unrolled before their eyes a Divine Perspective, – as an organ fills a church with sonorous sound and reveals a musical universe, its solemn tones rising to the loftiest arches and playing, like light, upon their foliated capitals, – Wilfrid returned to his own room, awed by the sight of a world in ruins, and on those ruins the brilliance of mysterious lights poured forth in torrents by the hand of a young girl. On the morrow he still thought of these things, but his awe was gone; he felt he was neither destroyed nor changed; his passions, his ideas awoke in full force, fresh and vigorous. He went to breakfast with Monsieur Becker and found the old man absorbed in the “Treatise on Incantations,” which he had searched since early morning to convince his guest that there was nothing unprecedented in all that they had seen and heard at the Swedish castle. With the childlike trustfulness of a true scholar he had folded down the pages in which Jean Wier related authentic facts which proved the possibility of the events that had happened the night before, – for to learned men an idea is a event, just as the greatest events often present no idea at all to them. By the time they had swallowed their fifth cup of tea, these philosophers had come to think the mysterious scene of the preceding evening wholly natural. The celestial truths to which they had listened were arguments susceptible of examination; Seraphita was a girl, more or less eloquent; allowance must be made for the charms of her voice, her seductive beauty, her fascinating motions, in short, for all those oratorical arts by which an actor puts a world of sentiment and thought into phrases which are often commonplace.
“Bah!” said the worthy pastor, making a philosophical grimace as he spread a layer of salt butter on his slice of bread, “the final word of all these fine enigmas is six feet under ground.”
“But,” said Wilfrid, sugaring his tea, “I cannot image how a young girl of seventeen can know so much; what she said was certainly a compact argument.”
“Read the account of that Italian woman,” said Monsieur Becker, “who at the age of twelve spoke forty-two languages, ancient and modern; also the history of that monk who could guess thought by smell. I can give you a thousand such cases from Jean Wier and other writers.”
“I admit all that, dear pastor; but to my thinking, Seraphita would make a perfect wife.”
“She is all mind,” said Monsieur Becker, dubiously.
Several days went by, during which the snow in the valleys melted gradually away; the green of the forests and of the grass began to show; Norwegian Nature made ready her wedding garments for her brief bridal of a day. During this period, when the softened air invited every one to leave the house, Seraphita remained at home in solitude. When at last she admitted Minna the latter saw at once the ravages of inward fever; Seraphita’s voice was hollow, her skin pallid; hitherto a poet might have compared her lustre to that of diamonds, – now it was that of a topaz.
“Have you seen her?” asked Wilfrid, who had wandered around the Swedish dwelling waiting for Minna’s return.
“Yes,” answered the young girl, weeping; “We must lose him!”
“Mademoiselle,” cried Wilfrid, endeavoring to repress the loud tones of his angry voice, “do not jest with me. You can love Seraphita only as one young girl can love another, and not with the love which she inspires in me. You do not know your danger if my jealousy were really aroused. Why can I not go to her? Is it you who stand in my way?”
“I do not know by what right you probe my heart,” said Minna, calm in appearance, but inwardly terrified. “Yes, I love him,” she said, recovering the courage of her convictions, that she might, for once, confess the religion of her heart. “But my jealousy, natural as it is in love, fears no one here below. Alas! I am jealous of a secret feeling that absorbs him. Between him and me there is a great gulf fixed which I cannot cross. Would that I knew who loves him best, the stars or I! which of us would sacrifice our being most eagerly for his happiness! Why should I not be free to avow my love? In the presence of death we may declare our feelings, – and Seraphitus is about to die.”
“Minna, you are mistaken; the siren I so love and long for, she, whom I have seen, feeble and languid, on her couch of furs, is not a young man.”
“Monsieur,” answered Minna, distressfully, “the being whose powerful hand guided me on the Falberg, who led me to the saeter sheltered beneath the Ice-Cap, there – ” she said, pointing to the peak, “is not a feeble girl. Ah, had you but heard him prophesying! His poem was the music of thought. A young girl never uttered those solemn tones of a voice which stirred my soul.”
“What certainty have you?” said Wilfrid.
“None but that of the heart,” answered Minna.
“And I,” cried Wilfrid, casting on his companion the terrible glance of the earthly desire that kills, “I, too, know how powerful is her empire over me, and I will undeceive you.”
At this moment, while the words were rushing from Wilfrid’s lips as rapidly as the thoughts surged in his brain, they saw Seraphita coming towards them from the house, followed by David. The apparition calmed the man’s excitement.
“Look,” he said, “could any but a woman move with that grace and langor?”
“He suffers; he comes forth for the last time,” said Minna.
David went back at a sign from his mistress, who advanced towards Wilfrid and Minna.
“Let us go to the falls of the Sieg,” she said, expressing one of those desires which suddenly possess the sick and which the well hasten to obey.
A thin white mist covered the valleys around the fiord and the sides of the mountains, whose icy summits, sparkling like stars, pierced the vapor and gave it the appearance of a moving milky way. The sun was visible through the haze like a globe of red fire. Though winter still lingered, puffs of warm air laden with the scent of the birch-trees, already adorned with their rosy efflorescence, and of the larches, whose silken tassels were beginning to appear, – breezes tempered by the incense and the sighs of earth, – gave token of the glorious Northern spring, the rapid, fleeting joy of that most melancholy of Natures. The wind was beginning to lift the veil of mist which half-obscured the gulf. The birds sang. The bark of the trees where the sun had not yet dried the clinging hoar-frost shone gayly to the eye in its fantastic wreathings which trickled away in murmuring rivulets as the warmth reached them. The three friends walked in silence along the shore. Wilfrid and Minna alone noticed the magic transformation that was taking place in the monotonous picture of the winter landscape. Their companion walked in thought, as though a voice were sounding to her ears in this concert of Nature.
Presently they reached the ledge of rocks through which the Sieg had forced its way, after escaping from the long avenue cut by its waters in an undulating line through the forest, – a fluvial pathway flanked by aged firs and roofed with strong-ribbed arches like those of a cathedral. Looking back from that vantage-ground, the whole extent of the fiord could be seen at a glance, with the open sea sparkling on the horizon beyond it like a burnished blade.
At this moment the mist, rolling away, left the sky blue and clear. Among the valleys and around the trees flitted the shining fragments, – a diamond dust swept by the freshening breeze. The torrent rolled on toward them; along its length a vapor rose, tinted by the sun with every color of his light; the decomposing rays flashing prismatic fires along the many-tinted scarf of waters. The rugged ledge on which they stood was carpeted by several kinds of lichen, forming a noble mat variegated by moisture and lustrous like the sheen of a silken fabric. Shrubs, already in bloom, crowned the rocks with garlands. Their waving foliage, eager for the freshness of the water, drooped its tresses above the stream; the larches shook their light fringes and played with the pines, stiff and motionless as aged men. This luxuriant beauty was foiled by the solemn colonnades of the forest-trees, rising in terraces upon the mountains, and by the calm sheet of the fiord, lying below, where the torrent buried its fury and was still. Beyond, the sea hemmed in this page of Nature, written by the greatest of poets, Chance; to whom the wild luxuriance of creation when apparently abandoned to itself is owing.
The village of Jarvis was a lost point in the landscape, in this immensity of Nature, sublime at this moment like all things else of ephemeral life which present a fleeting image of perfection; for, by a law fatal to no eyes but our own, creations which appear complete – the love of our heart and the desire of our eyes – have but one spring-tide here below. Standing on this breast-work of rock these three persons might well suppose themselves alone in the universe.
“What beauty!” cried Wilfrid.
“Nature sings hymns,” said Seraphita. “Is not her music exquisite? Tell me, Wilfrid, could any of the women you once knew create such a glorious retreat for herself as this? I am conscious here of a feeling seldom inspired by the sight of cities, a longing to lie down amid this quickening verdure. Here, with eyes to heaven and an open heart, lost in the bosom of immensity, I could hear the sighings of the flower, scarce budded, which longs for wings, or the cry of the eider grieving that it can only fly, and remember the desires of man who, issuing from all, is none the less ever longing. But that, Wilfrid, is only a woman’s thought. You find seductive fancies in the wreathing mists, the light embroidered veils which Nature dons like a coy maiden, in this atmosphere where she perfumes for her spousals the greenery of her tresses. You seek the naiad’s form amid the gauzy vapors, and to your thinking my ears should listen only to the virile voice of the Torrent.”
“But Love is there, like the bee in the calyx of the flower,” replied Wilfrid, perceiving for the first time a trace of earthly sentiment in her words, and fancying the moment favorable for an expression of his passionate tenderness.
“Always there?” said Seraphita, smiling. Minna had left them for a moment to gather the blue saxifrages growing on a rock above.
“Always,” repeated Wilfrid. “Hear me,” he said, with a masterful glance which was foiled as by a diamond breast-plate. “You know not what I am, nor what I can be, nor what I will. Do not reject my last entreaty. Be mine for the good of that world whose happiness you bear upon your heart. Be mine that my conscience may be pure; that a voice divine may sound in my ears and infuse Good into the great enterprise I have undertaken prompted by my hatred to the nations, but which I swear to accomplish for their benefit if you will walk beside me. What higher mission can you ask for love? what nobler part can woman aspire to? I came to Norway to meditate a grand design.”
“And you will sacrifice its grandeur,” she said, “to an innocent girl who loves you, and who will lead you in the paths of peace.”
“What matters sacrifice,” he cried, “if I have you? Hear my secret. I have gone from end to end of the North, – that great smithy from whose anvils new races have spread over the earth, like human tides appointed to refresh the wornout civilizations. I wished to begin my work at some Northern point, to win the empire which force and intellect must ever give over a primitive people; to form that people for battle, to drive them to wars which should ravage Europe like a conflagration, crying liberty to some, pillage to others, glory here, pleasure there! – I, myself, remaining an image of Destiny, cruel, implacable, advancing like the whirlwind, which sucks from the atmosphere the particles that make the thunderbolt, and falls like a devouring scourge upon the nations. Europe is at an epoch when she awaits the new Messiah who shall destroy society and remake it. She can no longer believe except in him who crushes her under foot. The day is at hand when poets and historians will justify me, exalt me, and borrow my ideas, mine! And all the while my triumph will be a jest, written in blood, the jest of my vengeance! But not here, Seraphita; what I see in the North disgusts me. Hers is a mere blind force; I thirst for the Indies! I would rather fight a selfish, cowardly, mercantile government. Besides, it is easier to stir the imagination of the peoples at the feet of the Caucasus than to argue with the intellect of the icy lands which here surround me. Therefore am I tempted to cross the Russian steps and pour my triumphant human tide through Asia to the Ganges, and overthrow the British rule. Seven men have done this thing before me in other epochs of the world. I will emulate them. I will spread Art like the Saracens, hurled by Mohammed upon Europe. Mine shall be no paltry sovereignty like those that govern to-day the ancient provinces of the Roman empire, disputing with their subjects about a customs right! No, nothing can bar my way! Like Genghis Khan, my feet shall tread a third of the globe, my hand shall grasp the throat of Asia like Aurung-Zeb. Be my companion! Let me seat thee, beautiful and noble being, on a throne! I do not doubt success, but live within my heart and I am sure of it.”
