In the first half of the eighteenth century the romance of the middle ages, though dying, was not dead, and the occult sciences still found followers among the Oxford towers. From his early years Temple's mind seems to have been set strongly towards mysticism of all kinds, and he and Jocelyn were versed in the jargon of the alchemist and astrologer, and practised according to the ancient rules. It was his reputation as a necromancer, and the stories current of illicit rites performed in the garden-rooms at St. John's, that contributed largely to his being dismissed from that College. He had also become acquainted with Francis Dashwood, the notorious Lord le Despencer, and many a winter's night saw him riding through the misty Thames meadows to the door of the sham Franciscan abbey. In his diaries were more notices than one of the "Franciscans" and the nameless orgies of Medmenham.
He was devoted to music. It was a rare enough accomplishment then, and a rarer thing still to find a wealthy landowner performing on the violin. Yet so he did, though he kept his passion very much to himself, as fiddling was thought lightly of in those days. His musical skill was altogether exceptional, and he was the first possessor of the Stradivarius violin which afterwards fell so unfortunately into Sir John's hands. This violin Temple bought in the autumn of 1738, on the occasion of a first visit to Italy. In that year died the nonagenarian Antonius Stradivarius, the greatest violin-maker the world has ever seen. After Stradivarius's death the stock of fiddles in his shop was sold by auction. Temple happened to be travelling in Cremona at the time with a tutor, and at the auction he bought that very instrument which we afterwards had cause to know so well. A note in his diary gave its cost at four louis, and said that a curious history attached to it. Though it was of his golden period, and probably the finest instrument he ever made, Stradivarius would never sell it, and it had hung for more than thirty years in his shop. It was said that from some whim as he lay dying he had given orders that it should be burnt; but if that were so, the instructions were neglected, and after his death it came under the hammer. Adrian Temple from the first recognised the great value of the instrument. His notes show that he only used it on certain special occasions, and it was no doubt for its better protection that he devised the hidden cupboard where Sir John eventually found it.
The later years of Temple's life were spent for the most part in Italy. On the Scoglio di Venere, near Naples, he built the Villa de Angelis, and there henceforth passed all except the hottest months of the year. Shortly after the completion of the villa Jocelyn left him suddenly, and became a Carthusian monk. A caustic note in his diary hinted that even this foul parasite was shocked into the austerest form of religion by something he had seen going forward. At Naples Temple's dark life became still darker. He dallied, it is true, with Neo-Platonism, and boasts that he, like Plotinus, had twice passed the circle of the nous and enjoyed the fruition of the deity; but the ideals of even that easy doctrine grew in his evil life still more miserably debased. More than once in the manuscript he made mention by name of the Gagliarda of Graziani as having been played at pagan mysteries which these enthusiasts revived at Naples, and the air had evidently impressed itself deeply on his memory. The last entry in his diary is made on the 16th of December, 1752. He was then in Oxford for a few days, but shortly afterwards returned to Naples. The accident of his having just completed a second volume, induced him, no doubt, to leave it behind him in the secret cupboard. It is probable that he commenced a third, but if so it was never found.
In reading the manuscript I was struck with the author's clear and easy style, and found the interest of the narrative increase rather than diminish. At the same time its study was inexpressibly painful to me. Nothing could have supported me in my determination to thoroughly master it but the conviction that if I was to be of any real assistance to my poor friend Maltravers, I must know as far as possible every circumstance connected with his malady. As it was, I felt myself breathing an atmosphere of moral contagion during the perusal of the manuscript, and certain passages have since returned at times to haunt me in spite of all efforts to dislodge them from my memory. When I came to Worth at Miss Maltravers's urgent invitation, I found my friend Sir John terribly altered. It was not only that he was ill and physically weak, but he had entirely lost the manner of youth, which, though indefinable, is yet so appreciable, and draws so sharp a distinction between the first period of life and middle age. But the most striking feature of his illness was the extraordinary pallor of his complexion, which made his face resemble a subtle counterfeit of white wax rather than that of a living man. He welcomed me undemonstratively, but with evident sincerity; and there was an entire absence of the constraint which often accompanies the meeting again of friends whose cordial relations have suffered interruption. From the time of my arrival at Worth until his death we were constantly together; indeed I was much struck by the almost childish dislike which he showed to be left alone even for a few moments. As night approached this feeling became intensified. Parnham slept always in his master's room; but if anything called the servant away even for a minute, he would send for Carotenuto or myself to be with him until his return. His nerves were weak; he started violently at any unexpected noise, and above all, he dreaded being in the dark. When night fell he had additional lamps brought into his room, and even when he composed himself to sleep, insisted on a strong light being kept by his bedside.
I had often read in books of people wearing a "hunted" expression, and had laughed at the phrase as conventional and unmeaning. But when I came to Worth I knew its truth; for if any face ever wore a hunted — I had almost written a haunted — look, it was the white face of Sir John Maltravers. His air seemed that of a man who was constantly expecting the arrival of some evil tidings, and at times reminded me painfully of the guilty expectation of a felon who knows that a warrant is issued for his arrest.
During my visit he spoke to me frequently about his past life, and instead of showing any reluctance to discuss the subject, seemed glad of the opportunity of disburdening his mind. I gathered from him that the reading of Adrian Temple's memoirs had made a deep impression on his mind, which was no doubt intensified by the vision which he thought he saw in his rooms at Oxford, and by the discovery of the portrait at Royston. Of those singular phenomena I have no explanation to offer.
The romantic element in his disposition rendered him peculiarly susceptible to the fascination of that mysticism which breathed through Temple's narrative. He told me that almost from the first time he read it he was filled with a longing to visit the places and to revive the strange life of which it spoke. This inclination he kept at first in check, but by degrees it gathered strength enough to master him.
There is no doubt in my mind that the music of the Gagliarda of Graziani helped materially in this process of mental degradation. It is curious that Michael Prætorius in the "Syntagma musicum" should speak of the Galliard generally as an "invention of the devil, full of shameful and licentious gestures and immodest movements," and the singular melody of the Gagliarda in the "Areopagita" suite certainly exercised from the first a strange influence over me. I shall not do more than touch on the question here, because I see Miss Maltravers has spoken of it at length, and will only say, that though since the day of Sir John's death I have never heard a note of it, the air is still fresh in my mind, and has at times presented itself to me unexpectedly, and always with an unwholesome effect. This I have found happen generally in times of physical depression, and the same air no doubt exerted a similar influence on Sir John, which his impressionable nature rendered from the first more deleterious to him.
I say this advisedly, because I am sure that if some music is good for man and elevates him, other melodies are equally bad and enervating. An experience far wider than any we yet possess is necessary to enable us to say how far this influence is capable of extension. How far, that is, the mind may be directed on the one hand to ascetic abnegation by the systematic use of certain music, or on the other to illicit and dangerous pleasures
by melodies of an opposite tendency. But this much is, I think, certain, that after a comparatively advanced standard of culture has once been attained, music is the readiest if not the only key which admits to the yet narrower circle of the highest imaginative thought.
On the occasion for travel afforded him by his honeymoon, an impulse which he could not at the time explain, but which after-events have convinced me was the haunting suggestion of the Gagliarda, drove him to visit the scenes mentioned so often in Temple's diary. He had always been an excellent scholar, and a classic of more than ordinary ability. Rome and Southern Italy filled him with a strange delight. His education enabled him to appreciate to the full what he saw; he peopled the stage with the figures of the original actors, and tried to assimilate his thought to theirs. He began reading classical literature widely, no longer from the scholarly but the literary standpoint. In Rome he spent much time in the librarians' shops, and there met with copies of the numerous authors of the later empire and of those Alexandrine philosophers which are rarely seen in England. In these he found a new delight and fresh food for his mysticism.
Such study, if carried to any extent, is probably dangerous to the English character, and certainly was to a man of Maltravers's romantic sympathies. This reading produced in time so real an effect upon his mind that if he did not definitely abandon Christianity, as I fear he did, he at least adulterated it with other doctrines till it became to him Neo-Platonism. That most seductive of philosophies, which has enthralled so many minds from Proclus and Julian to Augustine and the Renaissancists, found an easy convert in John Maltravers. Its passionate longing for the vague and undefined good, its tolerance of æsthetic impressions, the pleasant superstitions of its dynamic pantheism, all touched responsive chords in his nature. His mind, he told me, became filled with a measureless yearning for the old culture of pagan philosophy, and as the past became clearer and more real, so the present grew dimmer, and his thoughts were gradually weaned entirely from all the natural objects of affection and interest which should otherwise have occupied them. To what a terrible extent this process went on, Miss Maltravers's narrative shows. Soon after reaching Naples he visited the Villa de Angelis, which Temple had built on the ruins of a sea-house of Pomponius. The later building had in its turn become dismantled and ruinous, and Sir John found no difficulty in buying the site outright. He afterwards rebuilt it on an elaborate scale, endeavouring to reproduce in its equipment the luxury of the later empire. I had occasion to visit the house more than once in my capacity of executor, and found it full of priceless works of art, which, though neither so difficult to procure at that time nor so costly as they would be now, were yet sufficiently valuable to have necessitated an unjustifiable outlay.
The situation of the building fostered his infatuation for the past. It lay between the Bay of Naples and the Bay of Baia, and from its windows commanded the same exquisite view which had charmed Cicero and Lucullus, Severus and the Antonines. Hard by stood Baia, the princely seaside resort of the empire. That most luxurious and wanton of all cities of antiquity survived the cataclysms of ages, and only lost its civic continuity and became the ruined village of to-day in the sack of the fifteenth century. But a continuity of wickedness is not so easily broken, and those who know the spot best say that it is still instinct with memories of a shameful past.
For miles along that haunted coast the foot cannot be put down except on the ruins of some splendid villa, and over all there broods a spirit of corruption and debasement actually sensible and oppressive. Of the dawns and sunsets, of the noonday sun tempered by the sea-breeze and the shade of scented groves, those who have been there know the charm, and to those who have not no words can describe it. But there are malefic vapours rising from the corpse of a past not altogether buried, and most cultivated Englishmen who tarry there long feel their influence as did John Maltravers. Like so many decepti deceptores of the Neo-Platonic school, he did not practise the abnegation enjoined by the very cult he professed to follow. Though his nature was far too refined, I believe, ever to sink into the sensualism revealed in Temple's diaries, yet it was through the gratification of corporeal tastes that he endeavoured to achieve the divine extasis; and there were constantly lavish and sumptuous entertainments at the villa, at which strange guests were present.
In such a nightmare of a life it was not to be expected that any mind would find repose, and Maltravers certainly found none. All those cares which usually occupy men's minds, all thoughts of wife, child, and home were, it is true, abandoned; but a wild unrest had hold of him, and never suffered him to be at ease. Though he never told me as much, yet I believe he was under the impression that the form which he had seen at Oxford and Royston had reappeared to him on more than one subsequent occasion. It must have been, I fancy, with a vague hope of "laying" this spectre that he now set himself with eagerness to discover where or how Temple had died. He remembered that Royston tradition said he had succumbed at Naples in the plague of 1752, but an idea seized him that this was not the case; indeed I half suspect his fancy unconsciously pictured that evil man as still alive. The methods by which he eventually discovered the skeleton, or learnt the episodes which preceded Temple's death, I do not know. He promised to tell me some day at length, but a sudden death prevented his ever doing so. The facts as he narrated them, and as I have little doubt they actually occurred, were these: Adrian Temple, after Jocelyn's departure, had made a confidant of one Palamede Domacavalli, a scion of a splendid Parthenopean family of that name. Palamede had a palace in the heart of Naples, and was Temple's equal in age and also in his great wealth. The two men became boon companions, associated in all kinds of wickedness and excess. At length Palamede married a beautiful girl named Olimpia Aldobrandini, who was also of the noblest lineage; but the intimacy between him and Temple was not interrupted. About a year subsequent to this marriage dancing was going on after a splendid banquet in the great hall of the Palazzo Domacavalli. Adrian, who was a favoured guest, called to the musicians in the gallery to play the "Areopagita" suite, and danced it with Olimpia, the wife of his host. The Gagliarda was reached but never finished, for near the end of the second movement Palamede from behind drove a stiletto into his friend's heart. He had found out that day that Adrian had not spared even Olimpia's honour.
I have endeavoured to condense into a connected story the facts learnt piecemeal from Sir John in conversation. To a certain extent they supplied, if not an explanation, at least an account of the change that had come over my friend. But only to a certain extent; there the explanation broke down and I was left baffled. I could imagine that a life of unwholesome surroundings and disordered studies might in time produce such a loss of mental tone as would lead in turn to moral acolasia, sensual excess, and physical ruin. But in Sir John's case the cause was not adequate; he had, so far as I know, never wholly given the reins to sensuality, and the change was too abrupt and the breakdown of body and mind too complete to be accounted for by such events as those of which he had spoken.
I had, too, an uneasy feeling, which grew upon me the more I saw of him, that while he spoke freely enough on certain topics, and obviously meant to give a complete history of his past life, there was in reality something in the background which he always kept from my view. He was, it seemed, like a young man asked by an indulgent father to disclose his debts in order that they may be discharged, who, although he knows his parent's leniency, and that any debt not now disclosed will be afterwards but a weight upon his own neck, yet hesitates for very shame to tell the full amount, and keeps some items back. So poor Sir John kept something back from me his friend, whose only aim was to afford him consolation and relief, and whose compassion would have made me listen without rebuke to the narration of the blackest crimes. I cannot say how much this conviction grieved me. I would most willingly have given my all, my very life, to save my friend and Miss Maltravers's brother; but my efforts were paralysed by the feeling that I did not know what I had to combat, that some evil
influence was at work on him which continually evaded my grasp. Once or twice it seemed as though he were within an ace of telling me all; once or twice, I believe, he had definitely made up his mind to do so; but then the mood changed, or more probably his courage failed him.
It was on one of these occasions that he asked me, somewhat suddenly, whether I thought that a man could by any conscious act committed in the flesh take away from himself all possibility of repentance and ultimate salvation. Though, I trust, a sincere Christian, I am nothing of a theologian, and the question touching on a topic which had not occurred to my mind since childhood, and which seemed to savour rather of medieval romance than of practical religion, took me for a moment aback. I hesitated for an instant, and then replied that the means of salvation offered man were undoubtedly so sufficient as to remove from one truly penitent the guilt of any crime however dark. My hesitation had been but momentary; but Sir John seemed to have noticed it, and sealed his lips to any confession, if he had indeed intended to make any, by changing the subject abruptly. This question naturally gave me food for serious reflection and anxiety. It was the first occasion on which he appeared to me to be undoubtedly suffering from definite hallucination, and I was aware that any illusions connected with religion are generally most difficult to remove. At the same time, anything of this sort was the more remarkable in Sir John's case, as he had, so far as I knew, for a considerable time entirely abandoned the Christian belief.
Unable to elicit any further information from him, and being thus thrown entirely upon my own resources, I determined that I would read through again the whole of Temple's diaries. The task was a very distasteful one, as I have already explained, but I hoped that a second reading might perhaps throw some light on the dark misgiving that was troubling Sir John. I read the manuscript again with the closest attention. Nothing, however, of any importance seemed to have escaped me on the former occasions, and I had reached nearly the end of the second volume when a comparatively slight matter arrested my attention. I have said that the pages were all carefully numbered, and the events of each day recorded separately; even where Temple had found nothing of moment to notice on a given day, he had still inserted the date with the word nil written against it. But as I sat one evening in the library at Worth after Sir John had gone to bed, and was finally glancing through the days of the months in Temple's diary to make sure that all were complete, I found one day was missing. It was towards the end of the second volume, and the day was the 23d of October in the year 1752. A glance at the numbering of the pages revealed the fact that three leaves had been entirely removed, and that the pages numbered 349 to 354 were not to be found. Again I ran through the diaries to see whether there were any leaves removed in other places, but found no other single page missing. All was complete except at this one place, the manuscript beautifully written, with scarcely an error or erasure throughout. A closer examination showed that these leaves had been cut out close to the back, and the cut edges of the paper appeared too fresh to admit of this being done a century ago. A very short reflection convinced me, in fact, that the excision was not likely to have been Temple's, and that it must have been made by Sir John.
The Lost Stradivarius Page 13