Suspiria de Profundis, Thomas De Quincey [cool books to read .txt] 📗

and the crashing which it was making in the mighty woods, reminded himself that all this hell of trouble

“Tells also of bright calms that shall succeed.”

Pain driven to agony, or grief driven to frenzy, is essential to the ventilation of profound natures. A sea which is deeper than any that Count Massigli51 measured cannot be searched and torn up from its sleeping depths without a levanter or a monsoon. A nature which is profound in excess, but also introverted and abstracted in excess, so as to be in peril of wasting itself in interminable reverie, cannot be awakened sometimes without afflictions that go to the very foundations, heaving, stirring, yet finally harmonizing; and it is in such cases that the Dark Interpreter does his work, revealing the worlds of pain and agony and woe possible to man⁠—possible even to the innocent spirit of a child.

The Apparition of the Brocken

Ascend with me on this dazzling Whitsunday the Brocken of North Germany. The dawn opened in cloudless beauty; it is a dawn of bridal June; but, as the hours advanced, her youngest sister April, that sometimes cares little for racing across both frontiers of May, frets the bridal lady’s sunny temper with sallies of wheeling and careering showers, flying and pursuing, opening and closing, hiding and restoring. On such a morning, and reaching the summits of the forest mountain about sunrise, we shall have one chance the more for seeing the famous Spectre of the Brocken.52 Who and what is he? He is a solitary apparition, in the sense of loving solitude; else he is not always solitary in his personal manifestations, but, on proper occasions, has been known to unmask a strength quite sufficient to alarm those who had been insulting him.

Now, in order to test the nature of this mysterious apparition, we will try two or three experiments upon him. What we fear, and with some reason, is, that as he lived so many ages with foul Pagan sorcerers, and witnessed so many centuries of dark idolatries, his heart may have been corrupted; and that even now his faith may be wavering or impure. We will try.

Make the sign of the cross, and observe whether he repeats it (as on Whitsunday53 he surely ought to do). Look! he does repeat it; but the driving showers perplex the images, and that, perhaps, it is which gives him the air of one who acts reluctantly or evasively. Now, again, the sun shines more brightly, and the showers have swept off like squadrons of cavalry⁠—to the rear. We will try him again.

Pluck an anemone, one of these many anemones which once was called the sorcerer’s flower,54 and bore a part, perhaps, in this horrid ritual of fear; carry it to that stone which mimics the outline of a heathen altar, and once was called the sorcerer’s altar; then bending your knee, and raising your right hand to God, say⁠—“Father, which art in heaven, this lovely anemone, that once glorified the worship of fear, has travelled back into thy fold; this altar, which once reeked with bloody rites to Cortho, has long been rebaptized into thy holy service. The darkness is gone; the cruelty is gone which the darkness bred; the moans have passed away which the victims uttered; the cloud has vanished which once sat continually upon their graves, cloud of protestation that ascended forever to thy throne from the tears of the defenceless, and the anger of the just. And lo! I thy servant, with this dark phantom, whom for one hour on this thy festival of Pentecost I make my servant, render thee united worship in this thy recovered temple.”

Look now! the apparition plucks an anemone, and places it on an altar; he also bends his knee, he also raises his right hand to God. Dumb he is; but sometimes the dumb serve God acceptably. Yet still it occurs to you, that perhaps on this high festival of the Christian church he may be overruled by supernatural influence into confession of his homage, having so often been made to bow and bend his knee at murderous rites. In a service of religion he may be timid. Let us try him, therefore, with an earthly passion, where he will have no bias either from favor or from fear.

If, then, once in childhood you suffered an affection that was ineffable⁠—if once, when powerless to face such an enemy, you were summoned to fight with the tiger that couches within the separations of the grave, in that case, after the example of Judaea (on the Roman coins), sitting under her palm-tree to weep, but sitting with her head veiled, do you also veil your head. Many years are passed away since then; and you were a little ignorant thing at that time, hardly above six years old; or perhaps (if you durst tell all the truth), not quite so much. But your heart was deeper than the Danube; and, as was your love, so was your grief. Many years are gone since that darkness settled on your head; many summers, many winters; yet still its shadows wheel round upon you at intervals, like these April showers upon this glory of bridal June. Therefore now, on this dovelike morning of Pentecost, do you veil your head like Judaea in memory of that transcendent woe, and in testimony that, indeed, it surpassed all utterance of words. Immediately you see that the apparition of the Brocken veils his head, after the model of Judaea weeping under her palm-tree, as if he also had a human heart, and that he also, in childhood, having suffered an affliction which was ineffable, wished by these mute symbols to breathe a sigh towards heaven in memory of that affliction, and by way of record, though many a year after, that it was indeed unutterable by words.

This trial is decisive. You are now satisfied that