A Strange Story — Volume 08. Эдвард Бульвер-Литтон

a task that a single night will accomplish, and ravish a prize by which the life that you value the most will be saved from the dust and the worm, to live on, ever young, ever blooming, when each infant, new-born while I speak, shall have passed to the grave. Nay, where is the limit to life, while the earth hides the substance by which life is renewed?"

      I give as faithfully as I can recall them the words in which Margrave addressed me. But who can guess by cold words transcribed, even were they artfully ranged by a master of language, the effect words produce when warm from the breath of the speaker? Ask one of an audience which some orator held enthralled, why his words do not quicken a beat in the reader's pulse, and the answer of one who had listened will be, "The words took their charm from the voice and the eye, the aspect, the manner, the man!" So it was with the incomprehensible being before me. Though his youth was faded, though his beauty was dimmed, though my fancies clothed him with memories of abhorrent dread, though my reason opposed his audacious beliefs and assumptions, still he charmed and spell-bound me; still he was the mystical fascinator; still, if the legends of magic had truth for their basis, he was the born magician,—as genius, in what calling soever, is born with the gift to enchant and subdue us.

      Constraining myself to answer calmly, I said, "You have told me your story; you have defined the object of the experiment in which you ask me to aid. You do right to bid me postpone my replies or my questions. Seek to recruit by sleep the strength you have so sorely tasked. To-morrow—"

      "To-morrow, ere night, you will decide whether the man whom out of all earth I have selected to aid me shall be the foe to condemn me to perish! I tell you plainly I need your aid, and your prompt aid. Three days from this, and all aid will be too late!"

      I had already gained the door of the room, when he called to me to come back.

      "You do not live in this but, but with your family yonder. Do not tell them that I am here; let no one but yourself see me as I now am. Lock the door of the but when you quit it. I should not close my eyes if I were not secure from intruders."

      "There is but one in my house, or in these parts, whom I would except from the interdict you impose. You are aware of your own imminent danger; the life, which you believe the discovery of a Dervish will indefinitely prolong, seems to my eye of physician to hang on a thread. I have already formed my own conjecture as to the nature of the disease that enfeebles you. But I would fain compare that conjecture with the weightier opinion of one whose experience and skill are superior to mine. Permit me, then, when I return to you to-morrow, to bring with me the great physician to whom I refer. His name will not, perhaps, be unknown to you: I speak of Julius Faber."

      "A physician of the schools! I can guess well enough how learnedly he would prate, and how little he could do. But I will not object to his visit, if it satisfies you that, since I should die under the hands of the doctors, I may be permitted to indulge my own whim in placing my hopes in a Dervish. Yet stay. You have, doubtless, spoken of me to this Julius Faber, your fellow-physician and friend? Promise me, if you bring him here, that you will not name me,—that you will not repeat to him the tale I have told you, or the hope which has led me to these shores. What I have told you, no matter whether, at this moment, you consider me the dupe of a chimera, is still under the seal of the confidence which a patient reposes in the physician he himself selects for his confidant. I select you, and not Julius Faber!"

      "Be it as you will," said I, after a moment's reflection. "The moment you make yourself my patient, I am bound to consider what is best for you. And you may more respect, and profit by, an opinion based upon your purely physical condition than by one in which you might suppose the advice was directed rather to the disease of the mind than to that of the body."

      "How amazed and indignant your brother-physician will be if he ever see me a second time! How learnedly he will prove that, according to all correct principles of science and nature, I ought to be dead!"

      He uttered this jest with a faint weary echo of his old merry, melodious laugh, then turned his face to the wall; and so I left him to repose.

      CHAPTER LXXV

      I found Mrs. Ashleigh waiting for me in our usual sitting-room. She was in tears. She had begun to despond of Lilian's recovery, and she infected me with her own alarm. However, I disguised my participation in her fears, soothed and sustained her as I best could, and persuaded her to retire to rest. I saw Faber for a few minutes before I sought my own chamber. He assured me that there was no perceptible change for the worse in Lilian's physical state since he had last seen me, and that her mind, even within the last few hours, had become decidedly more clear. He thought that, within the next twenty-four hours, the reason would make a strong and successful effort for complete recovery; but he declined to hazard more than a hope that the effort would not exhaust the enfeebled powers of the frame. He himself was so in need of a few hours of rest that I ceased to harass him with questions which he could not answer, and fears which he could not appease. Before leaving him for the night, I told him briefly that there was a traveller in my but smitten by a disease which seemed to me so grave that I would ask his opinion of the case, if he could accompany me to the but the next morning.

      My own thoughts that night were not such as would suffer me to sleep.

      Before Margrave's melancholy state much of my former fear and abhorrence faded away. This being, so exceptional that fancy might well invest him with preternatural attributes, was now reduced by human suffering to human sympathy and comprehension; yet his utter want of conscience was still as apparent as in his day of joyous animal spirits. With what hideous candour he had related his perfidy and ingratitude to the man to whom, in his belief, he owed an inestimable obligation, and with what insensibility to the signal retribution which in most natures would have awakened remorse!

      And by what dark hints and confessions did he seem to confirm the incredible memoir of Sir Philip Derval! He owned that he had borne from the corpse of Haroun the medicament to which he ascribed his recovery from a state yet more hopeless than that under which he now laboured! He had alluded, rapidly, obscurely, to some knowledge at his command "surer than man's." And now, even now the mere wreck of his former existence—by what strange charm did he still control and confuse my reason? And how was it that I felt myself murmuring, again and again, "But what, after all, if his hope be no chimera, and if Nature do hide a secret by which I could save the life of my beloved Lilian?"

      And again and again, as that thought would force itself on me, I rose and crept to Lilian's threshold, listening to catch the faintest sound of her breathing. All still, all dark! In that sufferer recognized science detects no mortal disease, yet dares not bid me rely on its amplest resources of skill to turn aside from her slumber the stealthy advance of death; while in yon log-hut one whose malady recognized science could not doubt to be mortal has composed himself to sleep, confident of life! Recognized science?—recognized ignorance! The science of to-day is the ignorance of to-morrow! Every year some bold guess lights up a truth to which, but the year before, the schoolmen of science were as blinded as moles.

      "What, then," my lips kept repeating,—"what if Nature do hide a secret by which the life of my life can be saved? What do we know of the secrets of Nature? What said Newton himself of his knowledge? 'I am like a child picking up pebbles and shells on the sand, while the great ocean of Truth lies all undiscovered around me!' And did Newton himself, in the ripest growth of his matchless intellect, hold the creed of the alchemists in scorn? Had he not given to one object of their research, in the transmutation of metals, his days and his nights? Is there proof that he ever convinced himself that the research was the dream, which we, who are not Newtons, call it?1 And that other great sage, inferior only to Newton—the calculating doubt-weigher, Descartes—had he not believed in the yet nobler hope of the alchemists,—believed in some occult nostrum or process by which human life could attain to the age of the Patriarchs?"2

      In thoughts like these the night wore away, the moonbeams that streamed through my window lighting up the spacious solitudes beyond,—mead and creek, forest-land, mountaintop,—and the silence without broken by the wild cry of the night hawk and the sibilant melancholy dirge of the shining

1

"Besides the three great subjects of Newton's labours—the fluxional calculus, physical astronomy, and optics—a very large portion of his time, while resident in his college, was devoted to researches of which scarcely a trace remains. Alchemy, which had fascinated so many eager and ambitious minds, seems to have tempted Newton with an overwhelming force. What theories he formed, what experiments he tried, in that laboratory where, it is said, the fire was scarcely extinguished for weeks together, will never be known. It is certain that no success attended his labours; and Newton was not a man—like Kepler—to detail to the world all the hopes and disappointments, all the crude and mystical fancies, which mixed themselves up with his career of philosophy… Many years later we find Newton in correspondence with Locke, with reference to a mysterious red earth by which Boyle, who was then recently dead, had asserted that he could effect the grand desideratum of multiplying gold. By this time, however, Newton's faith had become somewhat shaken by the unsatisfactory communications which he had himself received from Boyle on the subject of the golden recipe, though he did not abandon the idea of giving the experiment a further trial as soon as the weather should become suitable for furnace experiments."—Quarterly Review, No. 220, pp. 125, 126.

2

Southey, in his "Doctor," vol. vi. p. 2, reports the conversation of Sir Kenelm Digby with Descartes, in which the great geometrician said, "That as for rendering man immortal, it was what he could not venture to promise, but that he was very sure he could prolong his life to the standard of the patriarchs." And Southey adds, "that St. Evremond, to whom Digby repeated this, says that this opinion of Descartes was well known both to his friends in Holland and in France." By the stress Southey lays on this hearsay evidence, it is clear that he was not acquainted with the works and biography of Descartes, or be would have gone to the fountain-head for authority on Descartes's opinions, namely, Descartes himself. It is to be wished that Southey had done so, for no one more than he would have appreciated the exquisitely candid and lovable nature of the illustrious Frenchman, and the sincerity with which he cherished in his heart whatever doctrine he conceived in his understanding. Descartes, whose knowledge of anatomy was considerable, had that passion for the art of medicine which is almost inseparable from the pursuit of natural philosophy. At the age of twenty-four he had sought (in Germany) to obtain initiation into the brotherhood of the Rosicrucians, but unluckily could not discover any member of the society to introduce him. "He desired," says Cousin, "to assure the health of man, diminish his ills, extend his existence. He was terrified by the rapid and almost momentary passage of man upon earth. He believed it was not, perhaps, impossible to prolong its duration." There is a hidden recess of grandeur in this idea, and the means proposed by Descartes for the execution of his project were not less grand. In his "Discourse on Method," Descartes says, "If it is possible to find some means to render generally men more wise and more able than they have been till now, it is, I believe, in medicine that those means must be sought… I am sure that there is no one, even in the medical profession, who will not avow that all which one knows of the medical art is almost nothing in comparison to that which remains to learn, and that one could be exempted from an infinity of maladies, both of body and mind, and even, perhaps, from the decrepitude of old age, if one had sufficient lore of their causes and of all the remedies which nature provides for them. Therefore, having design to employ all my life in the research of a science so necessary, and having discovered a path which appears to me such that one ought infallibly, in following, to find it, if one is not hindered prematurely by the brevity of life or by the defects of experience, I consider that there is no better remedy against those two hindrances than to communicate faithfully to the public the little I have found," etc. ("Discours de la Methode," vol. i. OEuvres de Descartes, Cousin's Edition.) And again, in his "Correspondence" (vol. ix. p. 341), he says: "The conservation of health has been always the principal object of my studies, and I have no doubt that there is a means of acquiring much knowledge touching medicine which, up to this time, is ignored." He then refers to his meditated Treatise on Animals as only an entrance upon that knowledge. But whatever secrets Descartes may have thought to discover, they are not made known to the public according to his promise. And in a letter to M. Chanut, written in 1646 (four years before he died), he says ingenuously: "I will tell you in confidence that the notion, such as it is, which I have endeavoured to acquire in physical philosophy, had greatly assisted me to establish certain foundations for moral philosophy; and that I am more easily satisfied upon this point than I am on many others touching medicine, to which I have, nevertheless, devoted much more time. So that"—(adds the grand thinker, with a pathetic nobleness )—"so that, instead of finding the means to preserve life, I have found another good, more easy and more sure, which is—not to fear death."