Melmoth the Wanderer 1820

by Charles Robert Maturin

  ‘Deplorable as had been the image of that life to me before, this representation exceeded my imagination. I had viewed it as excluding all the enjoyments of life, and thought the prospect blasting; but now the other world was weighed in the balance, and found wanting. The genius of monasticism seemed to wield a two-edged sword, and to lift it between and against time and eternity. The blade bore a two-fold inscription – on the side next the world was written the word “suffer,” – on that opposed to eternity, “despair.” In the utter hopelessness of my soul, I still continued to question him for hope – him! while he was bereaving me of its very shadow, by every word he uttered. “But, must all be plunged in this abyss of darkness? Is there no light, no hope, no refuge, for the sufferer? May not some of us become reconciled to our situation – first patient of it, then attached to it? Finally, may we not (if our repugnance be invincible) make a merit of it with God, and offer to him the sacrifice of our earthly hopes and wishes, in the confidence of an ample and glorious equivalent? Even if we are unable to offer this sacrifice with the unction which would ensure its acceptance, still may we not hope it will not be wholly neglected? – that we may become tranquil, if not happy – resigned, if not content. Speak, tell me if this may be?” “And you wish to extort deception from the lips of death – but you will fail. Hear your doom – Those who are possessed of what may be called the religious character, that is, those who are visionary, weak, morose and ascetic, may elevate themselves to a species of intoxication in the moments of devotion. They may, while clasping the images, work themselves into the delusion, that the dead stone thrills to their touch; that the figures move, assent to their petitions, and turn their lifeless eyes on them with an expression of benignity. They may, while kissing the crucifix, believe that they hear celestial voices pronouncing their pardon; that the Saviour of the world extends his arms to them, to invite them to beatitude; that all heaven is expanded to their view, and the harmonies of paradise are enriched to glorify their apotheosis. But this is a mere inebriation that the most ignorant physician could produce in his patients by certain medicines. The secret of this ecstatic swoon might be traced to an apothecary’s shop, or purchased at a cheaper rate. The inhabitants of the north of Europe procure this state of exaltation by the use of liquid fire – the Turks by opium – the Dervises by dancing – and Christian monks by spiritual pride operating on the exhaustion of a macerated frame. It is all intoxication, with this difference only, that the intoxication of men of this world produces always self-complacency – that of men of the other world, a complacency whose supposed source is derived from God. The intoxication is, therefore, more profound, more delusive, and more dangerous. But nature, violated by these excesses, exacts a most usurious interest for this illicit indulgence. She makes them pay for moments of rapture with hours of despair. Their precipitation from extasy to horror is almost instantaneous. In the course of a few moments, they pass from being the favourites of Heaven to becoming its outcasts. They doubt the truth of their raptures, – the truth of their vocation. They doubt every thing – the sincerity of their prayers, even the efficacy of the Saviour’s atonement, and the intercession of the blessed Virgin. They plunge from paradise to hell. They howl, they scream, they blaspheme. From the bottom of the infernal gulph in which they imagine themselves plunged, they bellow imprecations against their Creator – they denounce themselves as damned from all eternity for their sins, while their only sin is their inability to support preternatural excitement. The paroxysm ceases [and] they become the elect of God again in their own imaginations. And to those who interrogate them with regard to their late despair, they answer, That Satan was permitted to buffet them – that they were under the hidings of God’s face, &c. All saints, from Mahomet down to Francis Xavier, were only a compound of insanity, pride and self-imposition; – the latter would have been of less consequence, but that men always revenge their impositions on themselves, by imposing to the utmost on others.”

  ‘There is no more horrible state of mind than that in which we are forced by conviction to listen on, wishing every word to be false, and knowing every word to be true. Such was mine, but I tried to palliate it by saying, “It was never my ambition to be a saint; but is the lot of all, then, so deplorable?” The monk, who appeared to rejoice in this opportunity to discharge the concentrated malignity of sixty years of suffering and hypocrisy, collected his dying voice to answer. He seemed as if he never could inflict enough, for what had been inflicted on himself. “Those who possess strong sensibility, without the religious character, are of all others the most unhappy, but their miseries are soonest terminated. They are harassed by trivial constraints, stupefied by monotonous devotion, exasperated by full insolence and bloated superiority. They struggle, they resist. Penance and punishment are applied. Their own violence justifies increased violence of treatment; and, at all events, it would be applied without this justification, for there is nothing that delights the pride of power, more than a victorious strife with the pride of intellect. The remainder is easily to be conceived by you, who have witnessed it. You saw the unfortunate youth who interfered about Paolo. He was lashed to madness. Tortured first to phrenzy, then to stupefaction, – he died! I was the secret, unsuspected adviser of the whole proceeding.” “Monster!” I exclaimed, for truth had made us equal now, and even precluded the language that humanity would dictate when uttered to a dying man. – “But why?” – said he, with that calmness which had once attracted, and now revolted me, but which had at all times undisputed possession of his physiognomy; – “his sufferings were shorter, do you blame me for diminishing their duration?” – There was something cold, ironical and jeering, even in the suavity of this man, that gave a certain force to his simplest observations. It seemed as if he had reserved the truth all his life, to utter it at his dying hour. “Such is the fate of those who possess strong sensibility; those who have less languish away in an imperceptible decline. They spend their time in watching a few flowers, in tending birds. They are punctual in their religious exercises, they receive neither blame or praise, – they melt away in torpor and ennui. They wish for death, as the preparation it might put the convent to might produce a short excitement, but they are disappointed, for their state forbids excitement, and they die as they have lived, – unexcited, unawakened. The tapers are lit, they do not see them, – the unction is applied, they do not feel it, – prayers are uttered, they cannot partake in them; – in fact, the whole drama is acted, but the principal performer is absent, – is gone. Others indulge themselves in perpetual reverie. They walk alone in the cloister, – in the garden. They feed themselves with the poison of delicious, innutritive illusion. They dream that an earthquake will shake the walls to atoms, that a volcano will burst forth in the centre of the garden. They imagine a revolution of government, – an attack of banditti, – any thing, however improbable. Then they take refuge in the possibility of a fire, (if a fire bursts out in a convent, the doors are thrown open, and “Sauve qui peut,” is the word). At this thought they conceived the most ardent hope, – they could rush out, – they could precipitate themselves into the streets, into the country, – in fact, they would fly any where to escape. Then these hopes fail, – they begin to get nervous, morbid, restless. If they have interest, they are indulged with remission from their duties, and they remain in their cells, relaxed, – torpid, – idiotical; if they have not interest, they are forced to the punctual performance of their duties, and then idiotism comes on much sooner, as diseased horses, employed in a mill, become blind sooner than those who are suffered to wear out existence in ordinary labour. Some of them take refuge in religion, as they call it. They call for relief on the Superior, but what can the Superior do? He is but human too, and perhaps feels the despair that is devouring the wretches who supplicate him to deliver them from it. Then they prostrate themselves before the images of the saints, – they invoke, they sometimes revile them. They call for their intercession, deplore its inefficacy, and fly to some
other, whose merits they imagine are higher in the sight of God. They supplicate for an interest in the intercession of Christ and the Virgin, as their last resort. That resort fails them too, – the Virgin herself is inexorable, though they wear out her pedestal with their knees, and her feet with their kisses. Then they go about the galleries all night, they rouse the sleepers. They knock at every door, – they cry, “Brother Saint Jerome, pray for me, – Brother Saint Augustine, pray for me.” Then the placard is seen fastened to the rails of the altar, “Dear brothers, pray for the wandering soul of a monk.” The next day the placard bears this inscription, “The prayers of the community are implored for a monk who is in despair.” Then they find human intercession as unavailing as divine, to procure them a remission of the sufferings which, while their profession continues to inflict on them, no power can reverse or mitigate. They crawl to their cells, – in a few days the toll of the bell is heard, and the brethren exclaim, “He died in the odour of sanctity,” and hasten to spread their snares for another victim.” “And is this, then, monastic life?” “It is, – there are but two exceptions, that of those who can every day renew, by the aid of imagination, the hope of escape, and who cherish that hope even on their dying bed; and those who, like me, diminish their misery by dividing it, and, like the spider, feel relieved of the poison that swells, and would burst them, by instilling a drop of it into every insect that toils, agonizes and perishes in their net, – like you.” At these last words, a glare of malignity flashed on the features of the dying wretch, that appalled me. I retreated from his bed for a moment. I returned, I looked at him, – his eyes were closed, – his hands extended. I touched him, – raised him, – he was dead, – those were his last words. The expression of his features was the physiognomy of his soul, – they were calm and pale, but still a cold expression of derision lingered about the curve of his lips.

  ‘I rushed from the infirmary. I was at that time indulged, like all the other visitants of the sick, to go to the garden beyond the allotted hours perhaps to diminish the chance of infection. I was but too ready to avail myself of this permission. The garden, with its calm moon-light beauty, its innocence of heaven, its theology of the stars, was at once a reproach and a consolation to me. I tried to reflect, to feel, – both efforts failed; and perhaps it is in this silence of the soul, this suspension of all the clamorous voices of the passions, that we are most ready to hear the voice of God. My imagination suddenly represented to me the august and ample vault above me as a church, – the images of the saints grew dim in my eyes as I gazed on the stars, and even the altar, over which the crucifixion of the Saviour of the world was represented, turned pale to the eye of the soul, as I gazed on the moon “walking in her brightness.” I fell on my knees. I knew not to whom I was about to pray, but I never felt so disposed to pray. I felt my habit touched at this moment. I at first trembled, from the idea of being detected in a forbidden act. I started up. A dark figure stood beside me, who said in indistinct and faultering tones, “Read this,” and he thrust a paper into my hand; “I have worn it sewed into my habit for four days. I have watched you night and day. I had no opportunity but this, – you were in your cell, in the choir, or in the infirmary. Tear it in pieces, throw the fragments into the fountain, or swallow them, the moment you have read it. – Adieu. I have risked every thing for you,” and he glided away. I recognized his figure as he departed; it was the porter of the convent. I well understood the risk he must have run in delivering this paper, for it was the regulation of the convent, that all letters, whether addressed to or written by boarders, novices, or monks, were first to be read by the Superior, and I never knew an instance of its infringement. The moon gave me sufficient light. I began to read, while a vague hope, that had neither object or basis, trembled at the bottom of my heart. The paper contained these words:

  “My dearest brother, (My God; how I started!) I see you revolt at the first lines which I address to you, – I implore you, for both our sakes, to read them with calmness and attention. We have been both the victims of parental and priestly imposition; the former we must forgive, for our parents are the victims of it too. The Director has their consciences in his hand, and their destiny and ours at his feet. Oh, my brother, what a tale have I to disclose to you! I was brought up, by the Director’s orders, whose influence over the domestics is as unbounded as it is over their unhappy master, in complete hostility against you, as one who was depriving me of my natural rights, and degrading the family by your illegitimate intrusion. May not this palliate, in some degree, my unnatural repulsiveness when we first met? I was taught from my cradle to hate and fear you, – to hate you as an enemy, and fear you as an impostor. This was the Director’s plan. He thought the hold he had over my father and mother too slight to gratify his ambition of domestic power, or realize his hopes of professional distinction. The basis of all ecclesiastical power rests upon fear. A crime must be discovered or invented. The vague reports circulated in the family, my mother’s constant dejection, my father’s occasional agitation, offered him a clue, which he followed with incessant industry through all its windings of doubt, mystery, and disappointment, till, in a moment of penitence, my mother, terrified by his constant denunciations if she concealed any secret of her heart or life from him, disclosed the truth.

  ‘We were both infants then. He adopted immediately the plan he has since realized at the expence of all but himself. I am convinced he had not, from the first hour of his machinations, the least malignity against you. The aggrandizement of his interest, which ecclesiastics always individualize with that of the church, was his only object. To dictate, to tyrannize, to manage a whole family, and that of rank, by his knowledge of the frailty of one of its members, was all he looked to. Those who by their vows are excluded from the interest which natural affections give us in life, must seek for it in the artificial ones of pride and domination, and the Director found it there. All thenceforth was conducted and inspired by him. It was he who caused us to be kept asunder from our infancy, fearful that nature might frustrate his plans, – it was he who reared me in sentiments of implacable animosity against you. When my mother fluctuated he reminded her of her vow, with which she had rashly intrusted him. When my father murmured, the shame of my mother’s frailty, the bitter feuds of domestic discussion, the tremendous sounds of imposture, perjury, sacrilege, and the resentment of the church, were thundered in his ears. You may conceive there is nothing this man would shrink at, when, almost in my childhood, he disclosed to me my mother’s frailty, to insure my early and zealous participation in his views. Heaven blast the wretch who could thus contaminate the ears, and wither the heart of a child, with the tale of a parent’s shame, to secure a partizan for the church! This was not all. From the first hour I was able to hear and comprehend him, he poisoned my heart by every channel he could approach. He exaggerated my mother’s partiality for you, which he assured me often contended vainly with her conscience. He represented my father as weak and dissipated, but affectionate; and, with the natural pride of a boy-father, immoveably attached to his eldest offspring. He said, “My son, prepare yourself to struggle with a host of prejudices, – the interests of God, as well as of society, demand it. Assume a high tone with your parents, – you are in possession of the secret that corrodes their consciences, make your own use of it.” Judge the effect of these words on a temper naturally violent, – words, too, uttered by one whom I was taught to regard as the agent of the Divinity.

  ‘All this time, as I have since been informed, he was debating in his own mind whether he would not adopt your part instead of mine, or at least vacillate between both, so as to augment his influence over our parents, by the additional feature of suspicion. Whatever influenced his determination, the effect of his lessons on me may be easily calculated. I became restless, jealous, and vindictive; – insolent to my parents, and suspicious of all around me. Before I was eleven years of age I reviled my father for his partiality to you, – I insulted my mother with h
er crime, – I tyrannized over the domestics, – I was the dread and the torment of the whole household; and the wretch who had made me thus a premature demon, had outraged nature, and compelled me to trample on every tie he should have taught me to hallow and cherish, consoled himself with the thought that he was obeying the calls of his function, and strengthening the hands of the church.

  Scire volunt secreta domus et inde timeri.

  ‘On the day preceding our first meetings, (which had not been intended before), the Director went to my father; he said, “Senhor, I think it best the brothers should meet. Perhaps God may touch their hearts, and by his merciful influence over them, enable you to reverse the decree that threatens one of them with seclusion, and both with a cruel and final separation.” My father assented with tears of delight. Those tears did not melt the heart of the Director; he hastened to my apartment, and said, “My child, summon all your resolution, your artful, cruel, partial parents, are preparing a scene for you, – they are determined on introducing you to your spurious brother.” “I will spurn him before their faces, if they dare to do so,” said I, with the pride of premature tyranny. “No, my child, that will not do, you must appear to comply with their wishes, but you must not be their victim, – promise me that, my dear child, – promise me resolution and dissimulation.” “I promise you resolution, keep the dissimulation for yourself.” “Well, I will do so, since your interests require it.” He hurried back to my father. “Senhor, I have employed all the eloquence of heaven and nature with your younger son. He is softened, – he melts already, – he longs to precipitate himself into the fraternal embrace, and hear your benediction poured over the united hearts and bodies of your two children, – they are both your children. You must banish all prejudices, and –” “I have no prejudices!” said my poor father; “let me but see my children embrace, and if Heaven summoned me at that moment, I should obey it by dying of joy.” – The Director reproved him for the expressions which gushed from his heart, and, wholly unmoved by them, hurried back to me, full of his commission. “My child, I have warned you of the conspiracy formed against you by your own family. You will receive a proof of it to-morrow, – your brother is to be introduced, – you will be required to embrace him, – your consent is reckoned on, but at the moment you do so, your father is resolved to interpret this as the signal, on your part, of the resignation of all your natural rights. Comply with your hypocritical parents, embrace this brother, but give an air of repugnance to the action that will justify your conscience, while it deceives those who would deceive you. Watch the signal-word, my dear child; embrace him as you would a serpent, – his art is not less, and his poison as deadly. Remember that your resolution will decide the event of this meeting. Assume the appearance of affection, but remember you hold your deadliest enemy in your arms.” At these words, unnatural as I was, I shuddered. I said, “My brother!” “Never mind,” said the Director, “he is the enemy of God, – an illegitimate impostor. Now, my child, are you prepared?” and I answered, “I am prepared.” That night, however, I was very restless. I required the Director to be summoned. I said in my pride, “But how is this poor wretch (meaning you) to be disposed of?” “Let him embrace the monastic life,” said the Director. At these words I felt an interest on your account I had never recognized before. I said decidedly, for he had taught me to assume a tone of decision, “He shall never be a monk.” The Director appeared staggered, yet he trembled before the spirit he had himself raised. “Let him go into the army,” I said; “let him inlist as a common soldier, I can supply him with the means of promotion; – let him engage in the meanest profession, I shall not blush to acknowledge him, but, father, he shall never be a monk.” “But, my dear child, on what foundation does this extraordinary objection rest? It is the only means to restore peace to the family, and procure it for the unfortunate being for whom you are so much interested.” “My father, have done with this language. Promise me, as the condition of my obedience to your wishes to-morrow, that my brother shall never be compelled to be a monk.” “Compelled, my dear child! there can be no compulsion in a holy vocation.” “I am not certain of that; but I demand from you the promise I have mentioned.” The Director hesitated, at last he said, “I promise.” And he hastened to tell my father there was no longer any opposition to our meeting, and that I was delighted with the determination which had been announced to me of my brother eagerly embracing the monastic life. Thus was our first meeting arranged. When, at the command of my father, our arms were entwined, I swear to you, my brother, I felt them thrill with affection. But the instinct of nature was soon superseded by the force of habit, and I recoiled, collected all the forces of nature and passion in the terrible expression that I dared to direct towards our parents, while the Director stood behind them smiling, and encouraging me by gestures. I thought I had acted my part with applause, at least I gave myself enough, and retired from the scene with as proud a step as if I had trampled on a prostrate world, – I had only trampled on nature and my own heart. A few days after I was sent to a convent. The Director was alarmed at the dogmatizing tone he himself had taught me to assume, and he urged the necessity of my education being attended to. My parents complied with every thing he required. I, for a wonder, consented; but, as the carriage conveyed me to the convent, I repeated to the Director, “Remember, my brother is not to be a monk.”