Devereux — Complete by Baron Edward Bulwer Lytton Lytton (ebook offline txt) 📗

became only a monotonous sound, less grateful to the languor of my faculties than an utter and dead stillness. I had never been what is generally termed a boon companion; but I had had the social vanities, if not the social tastes; I had insensibly loved the board which echoed with applause at my sallies, and the comrades who, while they deprecated my satire, had been complaisant enough to hail it as wit. One of my weaknesses is a love of show, and I had gratified a feeling not the less cherished because it arose from a petty source, in obtaining for my equipages, my mansion, my banquets, the celebrity which is given no less to magnificence than to fame: now I grew indifferent alike to the signs of pomp, and to the baubles of taste; praise fell upon a listless ear, and (rare pitch of satiety!) the pleasures that are the offspring of our foibles delighted me no more. I had early learned from Bolingbroke a love for the converse of men, eminent, whether for wisdom or for wit: the graceful badinage, or the keen critique; the sparkling flight of the winged words which circled and rebounded from lip to lip, or the deep speculation upon the mysterious and unravelled wonders of man, of Nature, and the world; the light maxim upon manners, or the sage inquiry into the mines of learning, all and each had possessed a link to bind my temper and my tastes to the graces and fascination of social life. Now a new spirit entered within me: the smile faded from my lip, and the jest departed from my tongue; memory seemed no less treacherous than fancy, and deserted me the instant I attempted to enter into those contests of knowledge in which I had been not undistinguished before. I grew confused and embarrassed in speech; my words expressed a sense utterly different to that which I had intended to convey; and at last, as my apathy increased, I sat at my own board, silent and lifeless, freezing into ice the very powers and streams of converse which I had once been the foremost to circulate and to warm.

At the time I refer to, I was Minister at one of the small Continental courts, where life is a round of unmeaning etiquette and wearisome ceremonials, a daily labour of trifles, a ceaseless pageantry of nothings. I had been sent there upon one important event; the business resulting from it had soon ceased, and all the duties that remained for me to discharge were of a negative and passive nature. Nothing that could arouse, nothing that could occupy faculties that had for years been so perpetually wound up to a restless excitement, was left for me in this terrible reservoir of ennui. I had come thither at once from the skirmishing and wild warfare of a Tartar foe; a war in which, though the glory was obscure, the action was perpetual and exciting. I had come thither, and the change was as if I had passed from a mountain stream to a stagnant pool. Society at this court reminded me of a state funeral: everything was pompous and lugubrious, even to the drapery—even to the feathers—which, in other scenes, would have been consecrated to associations of levity or of grace; the hourly pageant swept on slow, tedious, mournful, and the object of the attendants was only to entomb the Pleasure which they affected celebrate. What a change for the wild, the strange, the novel, the intriguing, the varying life, which, whether in courts or camps, I had hitherto led! The internal change that came over myself is scarcely to be wondered at; the winds stood still, and the straw they had blown from quarter to quarter, whether in anger or in sport, began to moulder upon the spot where they had left it.

From this cessation of the aims, hopes, and thoughts of life I was awakened by the spreading, as it were, of another disease: the dead, dull, aching pain at my heart was succeeded by one acute and intense; the absence of thought gave way to one thought more terrible, more dark, more despairing than any which had haunted me since the first year of Isora’s death; and from a numbness and pause, as it were, of existence, existence became too keen and intolerable a sense. I will enter into an explanation.

At the court of———, there was an Italian, not uncelebrated for his wisdom, nor unbeloved for an innocence and integrity of life rarely indeed to be met with among his countrymen. The acquaintance of this man, who was about fifty years of age, and who was devoted almost exclusively to the pursuit of philosophical science, I had sedulously cultivated. His conversation pleased me; his wisdom improved; and his benevolence, which reminded me of the traits of La Fontaine, it was so infantine, made me incline to love him. Upon the growth of the fearful malady of mind which seized me, I had discontinued my visits and my invitations to the Italian; and Bezoni (so was he called) felt a little offended by my neglect. As soon, however, as he discovered my state of mind, the good man’s resentment left him. He forced himself upon my solitude, and would sit by me whole evenings,—sometimes without exchanging a word, sometimes with vain attempts to interest, to arouse, or to amuse me.

At last, one evening—it was the era of a fearful suffering to me—our conversation turned upon those subjects which are at once the most important and the most rarely discussed. We spoke of religion. We first talked upon the theology of revealed religion. As Bezoni warmed into candour, I perceived that his doctrines differed from my own, and that he inly disbelieved that divine creed which Christians profess to adore. From a dispute on the ground of faith, we came to one upon the more debatable ground of reason. We turned from the subject of revealed to that of natural religion; and we entered long and earnestly into that grandest of all earthly speculations,—the metaphysical proofs of the immortality of the soul. Again the sentiments of Bezoni were opposed to mine. He was a believer in the dark doctrine which teaches that man is dust and that all things are forgotten in the grave. He expressed his opinions with a clearness and precision the more impressive because totally devoid of cavil and of rhetoric. I listened in silence, but with a deep and most chilling dismay. Even now I think I see the man as he sat before me, the light of the lamp falling on his high forehead and dark features; even now I think I hear his calm, low voice—the silver voice of his country—stealing to my heart, and withering the only pure and unsullied hope which I yet cherished there.

Bezoni left me, unconscious of the anguish he bequeathed me, to think over all he had said. I did not sleep nor even retire to bed. I laid my head upon my hands, and surrendered myself to turbulent yet intense reflection. Every man who has lived much in the world, and conversed with its various tribes, has, I fear, met with many who, on this momentous subject, profess the same tenets as Bezoni. But he was the first person I had met of that sect who had evidently thought long and deeply upon the creed he had embraced. He was not a voluptuary nor a boaster nor a wit. He had not been misled by the delusions either of vanity or of the senses. He was a man pure, innocent, modest, full of all tender charities and meek dispositions towards mankind: it was evidently his interest to believe in a future state; he could have had nothing to fear from it. Not a single passion did he cherish which the laws of another world would have condemned. Add to this, what I have observed before, that he was not a man fond of the display of intellect, nor one that brought to the discussions of wisdom the artillery of wit. He was grave, humble, and self-diffident, beyond all beings. I would have given a kingdom to have found something in the advocate by which I could have condemned the cause: I could not, and I was wretched.