Part 19 (1/2)
”He is at the Scotch Bar,” said Sir Philip, ”and of course without practice. I understand that he has fair average abilities, but no application. If I am rightly informed, he is, however, a thoroughly honourable, upright man, and of an affectionate and grateful disposition.”
”I can answer for all you have said in his praise. He had the qualities you name too deeply rooted in youth to have lost them now.”
Sir Philip remained for some moments in a musing silence; and I took advantage of that silence to examine him with more minute attention than I had done before, much as the first sight of him had struck me.
He was somewhat below the common height,--so delicately formed that one might call him rather fragile than slight. But in his carriage and air there was remarkable dignity. His countenance was at direct variance with his figure; for as delicacy was the attribute of the last, so power was unmistakably the characteristic of the first. He looked fully the age his steward had ascribed to him,--about forty-eight; at a superficial glance, more, for his hair was prematurely white,--not gray, but white as snow. But his eyebrows were still jet black, and his eyes, equally dark, were serenely bright. His forehead was magnificent,--lofty and s.p.a.cious, and with only one slight wrinkle between the brows. His complexion was sunburnt, showing no sign of weak health. The outline of his lips was that which I have often remarked in men accustomed to great dangers, and contracting in such dangers the habit of self-reliance,--firm and quiet, compressed without an effort. And the power of this very n.o.ble countenance was not intimidating, not aggressive; it was mild, it was benignant. A man oppressed by some formidable tyranny, and despairing to find a protector, would, on seeing that face, have said, ”Here is one who can protect me, and who will!”
Sir Philip was the first to break the silence.
”I have so many relations scattered over England, that fortunately not one of them can venture to calculate on my property if I die childless, and therefore not one of them can feel himself injured when, a few weeks hence, he shall read in the newspapers that Philip Derval is married.
But for Richard Strahan at least, though I never saw him, I must do something before the newspapers make that announcement. His sister was very dear to me.”
”Your neighbours, Sir Philip, will rejoice at your marriage, since, I presume, it may induce you to settle amongst them at Derval Court.”
”At Derval Court! No! I shall not settle there.” Again he paused a moment or so, and then went on: ”I have long lived a wandering life, and in it learned much that the wisdom of cities cannot teach. I return to my native land with a profound conviction that the happiest life is the life most in common with all. I have gone out of my way to do what I deemed good, and to avert or mitigate what appeared to me evil. I pause now and ask myself, whether the most virtuous existence be not that in which virtue flows spontaneously from the springs of quiet everyday action; when a man does good without restlessly seeking it, does good unconsciously, simply because he is good and he lives. Better, perhaps, for me, if I had thought so long ago! And now I come back to England with the intention of marrying, late in life though it be, and with such hopes of happiness as any matter-of-fact man may form. But my hope will not be at Derval Court. I shall reside either in London or its immediate neighbourhood, and seek to gather round me minds by which I can correct, if I cannot confide to them, the knowledge I myself have acquired.”
”Nay, if, as I have accidentally heard, you are fond of scientific pursuits, I cannot wonder, that after so long an absence from England, you should feel interest in learning what new discoveries have been made, what new ideas are unfolding the germs of discoveries yet to be.
But, pardon me, if in answer to your concluding remark, I venture to say that no man can hope to correct any error in his own knowledge, unless he has the courage to confide the error to those who can correct. La Place has said, 'Tout se tient dans le chaine immense des verites;'
and the mistake we make in some science we have specially cultivated is often only to be seen by the light of a separate science as specially cultivated by another. Thus, in the investigation of truth, frank exposition to congenial minds is essential to the earnest seeker.”
”I am pleased with what you say,” said Sir Philip, ”and I shall be still more pleased to find in you the very confidant I require. But what was your controversy with my old friend, Dr. Lloyd? Do I understand our host rightly, that it related to what in Europe has of late days obtained the name of mesmerism?”
I had conceived a strong desire to conciliate the good opinion of a man who had treated me with so singular and so familiar a kindness, and it was sincerely that I expressed my regret at the acerbity with which I had a.s.sailed Dr. Lloyd; but of his theories and pretensions I could not disguise my contempt. I enlarged on the extravagant fallacies involved in a fabulous ”clairvoyance,” which always failed when put to plain test by sober-minded examiners. I did not deny the effects of imagination on certain nervous const.i.tutions. ”Mesmerism could cure n.o.body; credulity could cure many. There was the well-known story of the old woman tried as a witch; she cured agues by a charm. She owned the impeachment, and was ready to endure gibbet or stake for the truth of her talisman,--more than a mesmerist would for the truth of his pa.s.ses! And the charm was a scroll of gibberish sewn in an old bag and given to the woman in a freak by the judge himself when a young scamp on the circuit. But the charm cured? Certainly; just as mesmerism cures. Fools believed in it. Faith, that moves mountains, may well cure agues.”
Thus I ran on, supporting my views with anecdote and facts, to which Sir Philip listened with placid gravity.
When I had come to an end he said: ”Of mesmerism, as practised in Europe, I know nothing except by report. I can well understand that medical men may hesitate to admit it amongst the legitimate resources of orthodox pathology; because, as I gather from what you and others say of its practice, it must, at the best, be far too uncertain in its application to satisfy the requirements of science. Yet an examination of its pretensions may enable you to perceive the truth that lies hid in the powers ascribed to witchcraft; benevolence is but a weak agency compared to malignity; magnetism perverted to evil may solve half the riddles of sorcery. On this, however, I say no more at present. But as to that which you appear to reject as the most preposterous and incredible pretension of the mesmerists, and which you designate by the word 'clairvoyance,' it is clear to me that you have never yourself witnessed even those very imperfect exhibitions which you decide at once to be imposture. I say imperfect, because it is only a limited number of persons whom the eye or the pa.s.ses of the mesmerist can effect; and by such means, unaided by other means, it is rarely indeed that the magnetic sleep advances beyond the first vague shadowy twilight-dawn of that condition to which only in its fuller developments I would apply the name of 'trance.' But still trance is as essential a condition of being as sleep or as waking, having privileges peculiar to itself. By means within the range of the science that explores its nature and its laws, trance, unlike the clairvoyance you describe, is producible in every human being, however unimpressible to mere mesmerism.”
”Producible in every human being! Pardon me if I say that I will give any enchanter his own terms who will produce that effect upon me.”
”Will you? You consent to have the experiment tried on yourself?”
”Consent most readily.”
”I will remember that promise. But to return to the subject. By the word 'trance' I do not mean exclusively the spiritual trance of the Alexandrian Platonists. There is one kind of trance,--that to which all human beings are susceptible,--in which the soul has no share: for of this kind of trance, and it was of this I spoke, some of the inferior animals are susceptible; and, therefore, trance is no more a proof of soul than is the clairvoyance of the mesmerists, or the dream of our ordinary sleep, which last has been called a proof of soul, though any man who has kept a dog must have observed that dogs dream as vividly as we do. But in this trance there is an extraordinary cerebral activity, a projectile force given to the mind, distinct from the soul, by which it sends forth its own emanations to a distance in spite of material obstacles, just as a flower, in an altered condition of atmosphere, sends forth the particles of its aroma. This should not surprise you.
Your thought travels over land and sea in your waking state; thought, too, can travel in trance, and in trance may acquire an intensified force. There is, however, another kind of trance which is truly called spiritual, a trance much more rare, and in which the soul entirely supersedes the mere action of the mind.”
”Stay!” said I; ”you speak of the soul as something distinct from the mind. What the soul may be, I cannot pretend to conjecture; but I cannot separate it from the intelligence!”
”Can you not? A blow on the brain can destroy the intelligence! Do you think it can destroy the soul?
'From Marlbro's eyes the tears of dotage flow, And Swift expires, a driveller and a show.'
”Towards the close of his life even Kant's giant intellect left him.
Do you suppose that in these various archetypes of intellectual man the soul was worn out by the years that loosened the strings, or made tuneless the keys, of the peris.h.i.+ng instrument on which the mind must rely for all notes of its music? If you cannot distinguish the operations of the mind from the essence of the soul, I know not by what rational inductions you arrive at the conclusion that the soul is imperishable.”
I remained silent. Sir Philip fixed on me his dark eyes quietly and searchingly, and, after a short pause, said,--