The Complete Works. Эдгар Аллан По

the circumstances which originated or attended it? And, indeed, if ever she, the wan and the misty-winged Ashtophet of idolatrous Egypt, presided, as they tell, over marriages ill-omened, then most surely she presided over mine.

      There is one dear topic, however, on which my memory falls me not. It is the person of Ligeia. In stature she was tall, somewhat slender, and, in her latter days, even emaciated. I would in vain attempt to portray the majesty, the quiet ease, of her demeanor, or the incomprehensible lightness and elasticity of her footfall. She came and departed as a shadow. I was never made aware of her entrance into my closed study save by the dear music of her low sweet voice, as she placed her marble hand upon my shoulder. In beauty of face no maiden ever equalled her. It was the radiance of an opium-dream — an airy and spirit-lifting vision more wildly divine than the phantasies which hovered vision about the slumbering souls of the daughters of Delos. Yet her features were not of that regular mould which we have been falsely taught to worship in the classical labors of the heathen. “There is no exquisite beauty,” says Bacon, Lord Verulam, speaking truly of all the forms and genera of beauty, without some strangeness in the proportion.” Yet, although I saw that the features of Ligeia were not of a classic regularity — although I perceived that her loveliness was indeed “exquisite,” and felt that there was much of “strangeness” pervading it, yet I have tried in vain to detect the irregularity and to trace home my own perception of “the strange.” I examined the contour of the lofty and pale forehead — it was faultless — how cold indeed that word when applied to a majesty so divine! — the skin rivalling the purest ivory, the commanding extent and repose, the gentle prominence of the regions above the temples; and then the raven-black, the glossy, the luxuriant and naturally-curling tresses, setting forth the full force of the Homeric epithet, “hyacinthine!” I looked at the delicate outlines of the nose — and nowhere but in the graceful medallions of the Hebrews had I beheld a similar perfection. There were the same luxurious smoothness of surface, the same scarcely perceptible tendency to the aquiline, the same harmoniously curved nostrils speaking the free spirit. I regarded the sweet mouth. Here was indeed the triumph of all things heavenly — the magnificent turn of the short upper lip — the soft, voluptuous slumber of the under — the dimples which sported, and the color which spoke — the teeth glancing back, with a brilliancy almost startling, every ray of the holy light which fell upon them in her serene and placid, yet most exultingly radiant of all smiles. I scrutinized the formation of the chin — and here, too, I found the gentleness of breadth, the softness and the majesty, the fullness and the spirituality, of the Greek — the contour which the god Apollo revealed but in a dream, to Cleomenes, the son of the Athenian. And then I peered into the large eves of Ligeia.

      For eyes we have no models in the remotely antique. It might have been, too, that in these eves of my beloved lay the secret to which Lord Verulam alludes. They were, I must believe, far larger than the ordinary eyes of our own race. They were even fuller than the fullest of the gazelle eyes of the tribe of the valley of Nourjahad. Yet it was only at intervals — in moments of intense excitement — that this peculiarity became more than slightly noticeable in Ligeia. And at such moments was her beauty — in my heated fancy thus it appeared perhaps — the beauty of beings either above or apart from the earth — the beauty of the fabulous Houri of the Turk. The hue of the orbs was the most brilliant of black, and, far over them, hung jetty lashes of great length. The brows, slightly irregular in outline, had the same tint. The “strangeness,” however, which I found in the eyes, was of a nature distinct from the formation, or the color, or the brilliancy of the features, and must, after all, be referred to the expression. Ah, word of no meaning! behind whose vast latitude of mere sound we intrench our ignorance of so much of the spiritual. The expression of the eyes of Ligeia! How for long hours have I pondered upon it! How have I, through the whole of a midsummer night, struggled to fathom it! What was it — that something more profound than the well of Democritus — which lay far within the pupils of my beloved? What was it? I was possessed with a passion to discover. Those eyes! those large, those shining, those divine orbs! they became to me twin stars of Leda, and I to them devoutest of astrologers.

      There is no point, among the many incomprehensible anomalies of the science of mind, more thrillingly exciting than the fact — never, I believe, noticed in the schools — that, in our endeavors to recall to memory something long forgotten, we often find ourselves upon the very verge of remembrance, without being able, in the end, to remember. And thus how frequently, in my intense scrutiny of Ligeia’s eyes, have I felt approaching the full knowledge of their expression — felt it approaching — yet not quite be mine — and so at length entirely depart! And (strange, oh strangest mystery of all!) I found, in the commonest objects of the universe, a circle of analogies to theat expression. I mean to say that, subsequently to the period when Ligeia’s beauty passed into my spirit, there dwelling as in a shrine, I derived, from many existences in the material world, a sentiment such as I felt always aroused within me by her large and luminous orbs. Yet not the more could I define that sentiment, or analyze, or even steadily view it. I recognized it, let me repeat, sometimes in the survey of a rapidly-growing vine — in the contemplation of a moth, a butterfly, a chrysalis, a stream of running water. I have felt it in the ocean; in the falling of a meteor. I have felt it in the glances of unusually aged people. And there are one or two stars in heaven —(one especially, a star of the sixth magnitude, double and changeable, to be found near the large star in Lyra) in a telescopic scrutiny of which I have been made aware of the feeling. I have been filled with it by certain sounds from stringed instruments, and not unfrequently by passages from books. Among innumerable other instances, I well remember something in a volume of Joseph Glanvill, which (perhaps merely from its quaintness — who shall say?) never failed to inspire me with the sentiment; —“And the will therein lieth, which dieth not. Who knoweth the mysteries of the will, with its vigor? For God is but a great will pervading all things by nature of its intentness. Man doth not yield him to the angels, nor unto death utterly, save only through the weakness of his feeble will.”

      Length of years, and subsequent reflection, have enabled me to trace, indeed, some remote connection between this passage in the English moralist and a portion of the character of Ligeia. An intensity in thought, action, or speech, was possibly, in her, a result, or at least an index, of that gigantic volition which, during our long intercourse, failed to give other and more immediate evidence of its existence. Of all the women whom I have ever known, she, the outwardly calm, the ever-placid Ligeia, was the most violently a prey to the tumultuous vultures of stern passion. And of such passion I could form no estimate, save by the miraculous expansion of those eyes which at once so delighted and appalled me — by the almost magical melody, modulation, distinctness and placidity of her very low voice — and by the fierce energy (rendered doubly effective by contrast with her manner of utterance) of the wild words which she habitually uttered.

      I have spoken of the learning of Ligeia: it was immense — such as I have never known in woman. In the classical tongues was she deeply proficient, and as far as my own acquaintance extended in regard to the modern dialects of Europe, I have never known her at fault. Indeed upon any theme of the most admired, because simply the most abstruse of the boasted erudition of the academy, have I ever found Ligeia at fault? How singularly — how thrillingly, this one point in the nature of my wife has forced itself, at this late period only, upon my attention! I said her knowledge was such as I have never known in woman — but where breathes the man who has traversed, and successfully, all the wide areas of moral, physical, and mathematical science? I saw not then what I now clearly perceive, that the acquisitions of Ligeia were gigantic, were astounding; yet I was sufficiently aware of her infinite supremacy to resign myself, with a child-like confidence, to her guidance through the chaotic world of metaphysical investigation at which I was most busily occupied during the earlier years of our marriage. With how vast a triumph — with how vivid a delight — with how much of all that is ethereal in hope — did I feel, as she bent over me in studies but little sought — but less known — that delicious vista by slow degrees expanding before me, down whose long, gorgeous, and all untrodden path, I might at length pass onward to the goal of a wisdom too divinely precious not to be forbidden!

      How poignant, then, must have been the grief with which, after some years, I beheld my well-grounded expectations take wings to themselves and fly away! Without Ligeia I was but as a child groping benighted. Her presence,