gay, ever witnessed. Now, there is in the dark places of the human spirit—in grief, in fear, in vindictive wrath—a power of self-projection not unlike to this. Thirty years ago, it may be, a man called Symons committed several murders in a sudden epilepsy of planet-struck fury. According to my recollection, this case happened at Hoddesdon, which is in Middlesex. 'Revenge is sweet!' was his hellish motto on that occasion, and that motto itself records the abysses which a human will can open. Revenge is not sweet, unless by the mighty charm of a charity that seeketh not her own it has become benignant.1 And what he had to revenge was woman's scorn. He had been a plain farm-servant; and, in fact, he was executed, as such men often are, on a proper point of professional respect to their calling, in a smock-frock, or blouse, to render so ugly a clash of syllables. His young mistress was every way and by much his superior, as well in prospects as in education. But the man, by nature arrogant, and little acquainted with the world, presumptuously raised his eyes to one of his young mistresses. Great was the scorn with which she repulsed his audacity, and her sisters participated in her disdain. Upon this affront he brooded night and day; and, after the term of his service was over, and he, in effect, forgotten by the family, one day he suddenly descended amongst the women of the family like an Avatar of vengeance. Right and left he threw out his murderous knife without distinction of person, leaving the room and the passage floating in blood.
The final result of this carnage was not so terrific as it threatened to be. Some, I think, recovered; but, also, one, who did not recover, was unhappily a stranger to the whole cause of his fury. Now, this murderer always maintained, in conversation with the prison chaplain, that, as he rushed on in his hellish career, he perceived distinctly a dark figure on his right hand, keeping pace with himself. Upon that the superstitious, of course, supposed that some fiend had revealed himself, and associated his superfluous presence with the dark atrocity. Symons was not a philosopher, but my opinion is, that he was too much so to tolerate that hypothesis, since, if there was one man in all Europe that needed no tempter to evil on that evening, it was precisely Mr. Symons, as nobody knew better than Mr. Symons himself. I had not the benefit of his acquaintance, or I would have explained it to him. The fact is, in point of awe a fiend would be a poor, trivial bagatelle compared to the shadowy projections, umbras and penumbras, which the unsearchable depths of man's nature is capable, under adequate excitement, of throwing off, and even into stationary forms. I shall have occasion to notice this point again. There are creative agencies in every part of human nature, of which the thousandth part could never be revealed in one life.
You have heard, reader, in vision which describes our Ladies of Sorrow, particularly in the dark admonition of Madonna, to her wicked sister that hateth and tempteth, what root of dark uses may lie in moral convulsions: not the uses hypocritically vaunted by theatrical devotion which affronts the majesty of God, that ever and in all things loves Truth—prefers sincerity that is erring to piety that cants. Rebellion which is the sin of witchcraft is more pardonable in His sight than speechifying resignation, listening with complacency to its own self-conquests. Show always as much neighbourhood as thou canst to grief that abases itself, which will cost thee but little effort if thine own grief hath been great. But God, who sees thy efforts in secret, will slowly strengthen those efforts, and make that to be a real deed, bearing tranquillity for thyself, which at first was but a feeble wish breathing homage to Him.
In after-life, from twenty to twenty-four, on looking back to those struggles of my childhood, I used to wonder exceedingly that a child could be exposed to struggles on such a scale. But two views unfolded upon me as my experience widened, which took away that wonder. The first was the vast scale upon which the sufferings of children are found everywhere expanded in the realities of life. The generation of infants which you see is but part of those who belong to it; were born in it; and make, the world over, not one half of it. The missing half, more than an equal number to those of any age that are now living, have perished by every kind of torments. Three thousand children per annum—that is, three hundred thousand per century; that is (omitting Sundays), about ten every day—pass to heaven through flames2 in this very island of Great Britain. And of those who survive to reach maturity what multitudes have fought with fierce pangs of hunger, cold, and nakedness! When I came to know all this, then reverting my eye to my struggle, I said oftentimes it was nothing! Secondly, in watching the infancy of my own children, I made another discovery—it is well known to mothers, to nurses, and also to philosophers—that the tears and lamentations of infants during the year or so when they have no other language of complaint run through a gamut that is as inexhaustible as the cremona of Paganini. An ear but moderately learned in that language cannot be deceived as to the rate and modulus of the suffering which it indicates. A fretful or peevish cry cannot by any efforts make itself impassioned. The cry of impatience, of hunger, of irritation, of reproach, of alarm, are all different—different as a chorus of Beethoven from a chorus of Mozart. But if ever you saw an infant suffering for an hour, as sometimes the healthiest does, under some attack of the stomach, which has the tiger-grasp of the Oriental cholera, then you will hear moans that address to their mothers an anguish of supplication for aid such as might storm the heart of Moloch. Once hearing it, you will not forget it. Now, it was a constant remark of mine, after any storm of that nature (occurring, suppose, once in two months), that always on the following day, when a long, long sleep had chased away the darkness and the memory of the darkness from the little creature's brain, a sensible expansion had taken place in the intellectual faculties of attention, observation, and animation. It renewed the case of our great modern poet, who, on listening to the raving of the midnight storm, 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 Massigli3 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.
2.—The Solitude of Childhood
As nothing which is impassioned escapes the eye of poetry, neither has this escaped it—that there is, or may be, through solitude, 'sublime attractions of the grave.' But even poetry has not perceived that these attractions may arise for a child. Not, indeed, a passion for the grave as the grave—from that a child revolts; but a passion for the grave as the portal through which it may recover some heavenly countenance, mother or sister, that has vanished. Through solitude this passion may be exalted into a frenzy like a nympholepsy. At first, when in childhood we find ourselves torn away from the lips that we could hang on for ever, we throw out our arms in vain struggles to snatch at them, and pull them back again. But when we have felt for a time how hopeless is that effort, and that they cannot come to us, we desist from that struggle, and next we whisper to our hearts, Might not we go to them?
Such in principle and origin was the famous Dulce Domum4 of the English schoolboy. Such is the Heimweh (home-sickness) of the German and Swiss soldier in foreign service. Such is the passion of the Calenture. Doubtless, reader, you have seen it described. The poor sailor is in tropical latitudes; deep, breathless calms have prevailed for weeks. Fever and delirium are upon him. Suddenly from his restless hammock he starts up; he will fret no longer in darkness; he ascends upon deck. How motionless are the deeps! How vast—how sweet are these shining zaarrahs of water! He gazes, and slowly under the blazing scenery of his brain the scenery of his eye unsettles. The waters are swallowed up; the seas have disappeared. Green fields appear, a silent dell, and a pastoral cottage. Two faces appear—are at the door—sweet female faces, and behold they beckon him. 'Come to us!' they seem to say. The picture rises to his wearied brain like a sanctus from the choir of a