Zanoni ebook

Contents

Introduction

Preface to the Edition of 1853

Introduction

Book I. The Musician

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Book II. Art, Love, and Wonder

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Book III. Theurgia

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Book IV. The Dweller of the Threshold

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Book V. The Effects of the Elixir

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Book VI. Superstition Deserting Faith

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Book VII. The Reign of Terror

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Introduction

One of the peculiarities of Bulwer was his passion for occult studies. They had a charm for him early in life, and he pursued them with the earnestness which characterised his pursuit of other studies. He became absorbed in wizard lore; he equipped himself with magical implements–with rods for transmitting influence, and crystal balls in which to discern coming scenes and persons; and communed with spiritualists and mediums. The fruit of these mystic studies is seen in “Zanoni” and “A strange Story,” romances which were a labour of love to the author, and into which he threw all the power he possessed–power reenforced by multifarious reading and an instinctive appreciation of Oriental thought. These weird stories, in which the author has formulated his theory of magic, are of a wholly different type from his previous fictions, and, in place of the heroes and villains of every day life, we have beings that belong in part to another sphere, and that deal with mysterious and occult agencies. Once more the old forgotten lore of the Cabala is unfolded; the furnace of the alchemist, whose fires have been extinct for centuries, is lighted anew, and the lamp of the Rosicrucian reillumined. No other works of the author, contradictory as have been the opinions of them, have provoked such a diversity of criticism as these. To some persons they represent a temporary aberration of genius rather than any serious thought or definite purpose; while others regard them as surpassing in bold and original speculation, profound analysis of character, and thrilling interest, all of the author’s other works. The truth, we believe, lies midway between these extremes. It is questionable whether the introduction into a novel of such subjects as are discussed in these romances be not an offence against good sense and good taste; but it is as unreasonable to deny the vigour and originality of their author’s conceptions, as to deny that the execution is imperfect, and, at times, bungling and absurd.

It has been justly said that the present half century has witnessed the rise and triumphs of science, the extent and marvels of which even Bacon’s fancy never conceived, simultaneously with superstitions grosser than any which Bacon’s age believed. “The one is, in fact, the natural reaction from the other. The more science seeks to exclude the miraculous, and reduce all nature, animate and inanimate, to an invariable law of sequences, the more does the natural instinct of man rebel, and seek an outlet for those obstinate questionings, those “blank misgivings of a creature moving about in worlds not realised,’ taking refuge in delusions as degrading as any of the so-called Dark Ages.” It was the revolt from the chilling materialism of the age which inspired the mystic creations of “Zanoni” and “A Strange Story.” Of these works, which support and supplement each other, one is the contemplation of our actual life through a spiritual medium, the other is designed to show that, without some gleams of the supernatural, man is not man, nor nature nature.

In “Zanoni” the author introduces us to two human beings who have achieved immortality: one, Mejnour, void of all passion or feeling, calm, benignant, bloodless, an intellect rather than a man; the other, Zanoni, the pupil of Mejnour, the representative of an ideal life in its utmost perfection, possessing eternal youth, absolute power, and absolute knowledge, and withal the fullest capacity to enjoy and to love, and, as a necessity of that love, to sorrow and despair. By his love for Viola Zanoni is compelled to descend from his exalted state, to lose his eternal calm, and to share in the cares and anxieties of humanity; and this degradation is completed by the birth of a child. Finally, he gives up the life which hangs on that of another, in order to save that other, the loving and beloved wife, who has delivered him from his solitude and isolation. Wife and child are mortal, and to outlive them and his love for them is impossible. But Mejnour, who is the impersonation of thought–pure intellect without affection–lives on.

Bulwer has himself justly characterised this work, in the Introduction, as a romance and not a romance, as a truth for those who can comprehend it, and an extravagance for those who cannot. The most careless or matter-of-fact reader must see that the work, like the enigmatical “Faust,” deals in types and symbols; that the writer intends to suggest to the mind something more subtle and impalpable than that which is embodied to the senses. What that something is, hardly two persons will agree. The most obvious interpretation of the types is, that in Zanoni the author depicts to us humanity, perfected, sublimed, which lives not for self, but for others; in Mejnour, as we have before said, cold, passionless, self-sufficing intellect; in Glyndon, the young Englishman, the mingled strength and weakness of human nature; in the heartless, selfish artist, Nicot, icy, soulless atheism, believing nothing, hoping nothing, trusting and loving nothing; and in the beautiful, artless Viola, an exquisite creation, pure womanhood, loving, trusting and truthful. As a work of art the romance is one of great power. It is original in its conception, and pervaded by one central idea; but it would have been improved, we think, by a more sparing use of the supernatural. The inevitable effect of so much hackneyed diablerie–of such an accumulation of wonder upon wonder–is to deaden the impression they would naturally make upon us. In Hawthorne’s tales we see with what ease a great imaginative artist can produce a deeper thrill by a far slighter use of the weird and the mysterious.

The chief interest of the story for the ordinary reader centres, not in its ghostly characters and improbable machinery, the scenes in Mejnour’s chamber in the ruined castle among the Apennines, the colossal and appalling apparitions on Vesuvius, the hideous phantom with its burning eye that haunted Glyndon, but in the loves of Viola and the mysterious Zanoni, the blissful and the fearful scenes through which they pass, and their final destiny, when the hero of the story sacrifices his own “charmed life” to save hers, and the Immortal finds the only true immortality in death. Among the striking passages in the work are the pathetic sketch of the old violinist and composer, Pisani, with his sympathetic “barbiton” which moaned, groaned, growled, and laughed responsive to the feelings of its master; the description of Viola’s and her father’s triumph, when “The Siren,” his masterpiece, is performed at the San Carlo in Naples; Glyndon’s adventure at the Carnival in Naples; the death of his sister; the vivid pictures of the Reign of Terror in Paris, closing with the downfall of Robespierre and his satellites; and perhaps, above all, the thrilling scene where Zanoni leaves Viola asleep in prison when his guards call him to execution, and she, unconscious of the terrible sacrifice, but awaking and missing him, has a vision of the procession to the guillotine, with Zanoni there, radiant in youth and beauty, followed by the sudden vanishing of the headsman–the horror–and the “Welcome” of her loved one to Heaven in a myriad of melodies from the choral hosts above.

“Zanoni” was originally published by Saunders and Otley, London, in three volumes 12mo., in 1842. A translation into French, made by M. Sheldon under the direction of P. Lorain, was published in Paris in the “Bibliotheque des Meilleurs Romans Etrangers.”

W.M.

Preface to the Edition of 1853

As a work of imagination, “Zanoni” ranks, perhaps, amongst the highest of my prose fictions. In the Poem of “King Arthur,” published many years afterwards, I have taken up an analogous design, in the contemplation of our positive life through a spiritual medium; and I have enforced, through a far wider development, and, I believe, with more complete and enduring success, that harmony between the external events which are all that the superficial behold on the surface of human affairs, and the subtle and intellectual agencies which in reality influence the conduct of individuals, and shape out the destinies of the world. As man has two lives–that of action and that of thought–so I conceive that work to be the truest representation of humanity which faithfully delineates both, and opens some elevating glimpse into the sublimest mysteries of our being, by establishing the inevitable union that exists between the plain things of the day, in which our earthly bodies perform their allotted part, and the latent, often uncultivated, often invisible, affinities of the soul with all the powers that eternally breathe and move throughout the Universe of Spirit.

I refer those who do me the honour to read “Zanoni” with more attention than is given to ordinary romance, to the Poem of “King Arthur,” for suggestive conjecture into most of the regions of speculative research, affecting the higher and more important condition of our ultimate being, which have engaged the students of immaterial philosophy in my own age.

Affixed to the “Note” with which this work concludes, and which treats of the distinctions between type and allegory, the reader will find, from the pen of one of our most eminent living writers, an ingenious attempt to explain the interior or typical meanings of the work now before him.

Introduction

It is possible that among my readers there may be a few not unacquainted with an old-book shop, existing some years since in the neighbourhood of Covent Garden; I say a few, for certainly there was little enough to attract the many in those precious volumes which the labour of a life had accumulated on the dusty shelves of my old friend D–. There were to be found no popular treatises, no entertaining romances, no histories, no travels, no “Library for the People,” no “Amusement for the Million.” But there, perhaps, throughout all Europe, the curious might discover the most notable collection, ever amassed by an enthusiast, of the works of alchemist, cabalist, and astrologer. The owner had lavished a fortune in the purchase of unsalable treasures. But old D–did not desire to sell. It absolutely went to his heart when a customer entered his shop: he watched the movements of the presumptuous intruder with a vindictive glare; he fluttered around him with uneasy vigilance–he frowned, he groaned, when profane hands dislodged his idols from their niches. If it were one of the favourite sultanas of his wizard harem that attracted you, and the price named were not sufficiently enormous, he would not unfrequently double the sum. Demur, and in brisk delight he snatched the venerable charmer from your hands; accede, and he became the picture of despair–nor unfrequently, at the dead of night, would he knock at your door, and entreat you to sell him back, at your own terms, what you had so egregiously bought at his. A believer himself in his Averroes and Paracelsus, he was as loth as the philosophers he studied to communicate to the profane the learning he had collected.

It so chanced that some years ago, in my younger days, whether of authorship or life, I felt a desire to make myself acquainted with the true origin and tenets of the singular sect known by the name of Rosicrucians. Dissatisfied with the scanty and superficial accounts to be found in the works usually referred to on the subject, it struck me as possible that Mr. D–”s collection, which was rich, not only in black-letter, but in manuscripts, might contain some more accurate and authentic records of that famous brotherhood–written, who knows? by one of their own order, and confirming by authority and detail the pretensions to wisdom and to virtue which Bringaret had arrogated to the successors of the Chaldean and Gymnosophist. Accordingly I repaired to what, doubtless, I ought to be ashamed to confess, was once one of my favourite haunts. But are there no errors and no fallacies, in the chronicles of our own day, as absurd as those of the alchemists of old? Our very newspapers may seem to our posterity as full of delusions as the books of the alchemists do to us; not but what the press is the air we breathe–and uncommonly foggy the air is too!

On entering the shop, I was struck by the venerable appearance of a customer whom I had never seen there before. I was struck yet more by the respect with which he was treated by the disdainful collector. “Sir,” cried the last, emphatically, as I was turning over the leaves of the catalogue–“sir, you are the only man I have met, in five-and-forty years that I have spent in these researches, who is worthy to be my customer. How–where, in this frivolous age, could you have acquired a knowledge so profound? And this august fraternity, whose doctrines, hinted at by the earliest philosophers, are still a mystery to the latest; tell me if there really exists upon the earth any book, any manuscript, in which their discoveries, their tenets, are to be learned?”

At the words, “august fraternity,” I need scarcely say that my attention had been at once aroused, and I listened eagerly for the stranger’s reply.

“I do not think,” said the old gentleman, “that the masters of the school have ever consigned, except by obscure hint and mystical parable, their real doctrines to the world. And I do not blame them for their discretion.”

Here he paused, and seemed about to retire, when I said, somewhat abruptly, to the collector, “I see nothing, Mr. D–in this catalogue which relates to the Rosicrucians!”

“The Rosicrucians!” repeated the old gentleman, and in his turn he surveyed me with deliberate surprise. “Who but a Rosicrucian could explain the Rosicrucian mysteries! And can you imagine that any members of that sect, the most jealous of all secret societies, would themselves lift the veil that hides the Isis of their wisdom from the world?”

“Aha!” thought I, “this, then, is “the august fraternity’ of which you spoke. Heaven be praised! I certainly have stumbled on one of the brotherhood.”

“But,” I said aloud, “if not in books, sir, where else am I to obtain information? Nowadays one can hazard nothing in print without authority, and one may scarcely quote Shakespeare without citing chapter and verse. This is the age of facts–the age of facts, sir.”

“Well,” said the old gentleman, with a pleasant smile, “if we meet again, perhaps, at least, I may direct your researches to the proper source of intelligence.” And with that he buttoned his greatcoat, whistled to his dog, and departed.

It so happened that I did meet again with the old gentleman, exactly four days after our brief conversation in Mr. D–”s bookshop. I was riding leisurely towards Highgate, when, at the foot of its classic hill, I recognised the stranger; he was mounted on a black pony, and before him trotted his dog, which was black also.

If you meet the man whom you wish to know, on horseback, at the commencement of a long hill, where, unless he has borrowed a friend’s favourite hack, he cannot, in decent humanity to the brute creation, ride away from you, I apprehend that it is your own fault if you have not gone far in your object before you have gained the top. In short, so well did I succeed, that on reaching Highgate the old gentleman invited me to rest at his house, which was a little apart from the village; and an excellent house it was–small, but commodious, with a large garden, and commanding from the windows such a prospect as Lucretius would recommend to philosophers: the spires and domes of London, on a clear day, distinctly visible; here the Retreat of the Hermit, and there the Mare Magnum of the world.

The walls of the principal rooms were embellished with pictures of extraordinary merit, and in that high school of art which is so little understood out of Italy. I was surprised to learn that they were all from the hand of the owner. My evident admiration pleased my new friend, and led to talk upon his part, which showed him no less elevated in his theories of art than an adept in the practice. Without fatiguing the reader with irrelevant criticism, it is necessary, perhaps, as elucidating much of the design and character of the work which these prefatory pages introduce, that I should briefly observe, that he insisted as much upon the connection of the arts, as a distinguished author has upon that of the sciences; that he held that in all works of imagination, whether expressed by words or by colours, the artist of the higher schools must make the broadest distinction between the real and the true–in other words, between the imitation of actual life, and the exaltation of Nature into the Ideal.

“The one,” said he, “is the Dutch School, the other is the Greek.”

“Sir,” said I, “the Dutch is the most in fashion.”

“Yes, in painting, perhaps,” answered my host, “but in literature–”

“It was of literature I spoke. Our growing poets are all for simplicity and Betty Foy; and our critics hold it the highest praise of a work of imagination, to say that its characters are exact to common life, even in sculpture–”

“In sculpture! No, no! THERE the high ideal must at least be essential!”

“Pardon me; I fear you have not seen Souter Johnny and Tam O’Shanter.”

“Ah!” said the old gentleman, shaking his head, “I live very much out of the world, I see. I suppose Shakespeare has ceased to be admired?”

“On the contrary; people make the adoration of Shakespeare the excuse for attacking everybody else. But then our critics have discovered that Shakespeare is so REAL!”

“Real! The poet who has never once drawn a character to be met with in actual life–who has never once descended to a passion that is false, or a personage who is real!”

I was about to reply very severely to this paradox, when I perceived that my companion was growing a little out of temper. And he who wishes to catch a Rosicrucian, must take care not to disturb the waters. I thought it better, therefore, to turn the conversation.

“Revenons a nos moutons,” said I; “you promised to enlighten my ignorance as to the Rosicrucians.”

“Well!” quoth he, rather sternly; “but for what purpose? Perhaps you desire only to enter the temple in order to ridicule the rites?”

“What do you take me for! Surely, were I so inclined, the fate of the Abbe de Villars is a sufficient warning to all men not to treat idly of the realms of the Salamander and the Sylph. Everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his “Comte de Gabalis.’”

“Salamander and Sylph! I see that you fall into the vulgar error, and translate literally the allegorical language of the mystics.”

With that the old gentleman condescended to enter into a very interesting, and, as it seemed to me, a very erudite relation, of the tenets of the Rosicrucians, some of whom, he asserted, still existed, and still prosecuted, in august secrecy, their profound researches into natural science and occult philosophy.

“But this fraternity,” said he, “however respectable and virtuous–virtuous I say, for no monastic order is more severe in the practice of moral precepts, or more ardent in Christian faith–this fraternity is but a branch of others yet more transcendent in the powers they have obtained, and yet more illustrious in their origin. Are you acquainted with the Platonists?”

“I have occasionally lost my way in their labyrinth,” said I. “Faith, they are rather difficult gentlemen to understand.”

“Yet their knottiest problems have never yet been published. Their sublimest works are in manuscript, and constitute the initiatory learning, not only of the Rosicrucians, but of the nobler brotherhoods I have referred to. More solemn and sublime still is the knowledge to be gleaned from the elder Pythagoreans, and the immortal masterpieces of Apollonius.”

“Apollonius, the imposter of Tyanea! are his writings extant?”

“Imposter!” cried my host; “Apollonius an imposter!”

“I beg your pardon; I did not know he was a friend of yours; and if you vouch for his character, I will believe him to have been a very respectable man, who only spoke the truth when he boasted of his power to be in two places at the same time.”

“Is that so difficult?” said the old gentleman; “if so, you have never dreamed!”

Here ended our conversation; but from that time an acquaintance was formed between us which lasted till my venerable friend departed this life. Peace to his ashes! He was a person of singular habits and eccentric opinions; but the chief part of his time was occupied in acts of quiet and unostentatious goodness. He was an enthusiast in the duties of the Samaritan; and as his virtues were softened by the gentlest charity, so his hopes were based upon the devoutest belief. He never conversed upon his own origin and history, nor have I ever been able to penetrate the darkness in which they were concealed. He seemed to have seen much of the world, and to have been an eye-witness of the first French Revolution, a subject upon which he was equally eloquent and instructive. At the same time he did not regard the crimes of that stormy period with the philosophical leniency with which enlightened writers (their heads safe upon their shoulders) are, in the present day, inclined to treat the massacres of the past: he spoke not as a student who had read and reasoned, but as a man who had seen and suffered. The old gentleman seemed alone in the world; nor did I know that he had one relation, till his executor, a distant cousin, residing abroad, informed me of the very handsome legacy which my poor friend had bequeathed me. This consisted, first, of a sum about which I think it best to be guarded, foreseeing the possibility of a new tax upon real and funded property; and, secondly, of certain precious manuscripts, to which the following volumes owe their existence.

I imagine I trace this latter bequest to a visit I paid the Sage, if so I may be permitted to call him, a few weeks before his death.

Although he read little of our modern literature, my friend, with the affable good-nature which belonged to him, graciously permitted me to consult him upon various literary undertakings meditated by the desultory ambition of a young and inexperienced student. And at that time I sought his advice upon a work of imagination, intended to depict the effects of enthusiasm upon different modifications of character. He listened to my conception, which was sufficiently trite and prosaic, with his usual patience; and then, thoughtfully turning to his bookshelves, took down an old volume, and read to me, first, in Greek, and secondly, in English, some extracts to the following effect:–

“Plato here expresses four kinds of mania, by which I desire to understand enthusiasm and the inspiration of the gods: Firstly, the musical; secondly, the telestic or mystic; thirdly, the prophetic; and fourthly, that which belongs to love.”

The author he quoted, after contending that there is something in the soul above intellect, and stating that there are in our nature distinct energies–by the one of which we discover and seize, as it were, on sciences and theorems with almost intuitive rapidity, by another, through which high art is accomplished, like the statues of Phidias–proceeded to state that “enthusiasm, in the true acceptation of the word, is, when that part of the soul which is above intellect is excited to the gods, and thence derives its inspiration.”

The author, then pursuing his comment upon Plato, observes, that “one of these manias may suffice (especially that which belongs to love) to lead back the soul to its first divinity and happiness; but that there is an intimate union with them all; and that the ordinary progress through which the soul ascends is, primarily, through the musical; next, through the telestic or mystic; thirdly, through the prophetic; and lastly, through the enthusiasm of love.”

While with a bewildered understanding and a reluctant attention I listened to these intricate sublimities, my adviser closed the volume, and said with complacency, “There is the motto for your book–the thesis for your theme.”

“Davus sum, non Oedipus,” said I, shaking my head, discontentedly. “All this may be exceedingly fine, but, Heaven forgive me–I don’t understand a word of it. The mysteries of your Rosicrucians, and your fraternities, are mere child’s play to the jargon of the Platonists.”

“Yet, not till you rightly understand this passage, can you understand the higher theories of the Rosicrucians, or of the still nobler fraternities you speak of with so much levity.”

“Oh, if that be the case, I give up in despair. Why not, since you are so well versed in the matter, take the motto for a book of your own?”

“But if I have already composed a book with that thesis for its theme, will you prepare it for the public?”

“With the greatest pleasure,” said I–alas, too rashly!

“I shall hold you to your promise,” returned the old gentleman, “and when I am no more, you will receive the manuscripts. From what you say of the prevailing taste in literature, I cannot flatter you with the hope that you will gain much by the undertaking. And I tell you beforehand that you will find it not a little laborious.”

“Is your work a romance?”

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