steps of my return to earth. Once more the funeral procession gathers; the priest, in his white surplus, stands waiting with a book by the side of an open grave; the sacristan is waiting with his shovel; the coffin has sunk; the dust to dust has descended. Again I was in the church on a heavenly Sunday morning. The golden sunlight of God slept amongst the heads of his apostles, his martyrs, his saints; the fragment from the litany, the fragment from the clouds, awoke again the lawny beds that went up to scale the heavens—awoke again the shadowy arms that moved downward to meet them. Once again arose the swell of the anthem, the burst of the hallelujah chorus, the storm, the trampling movement of the choral passion, the agitation of my own trembling sympathy, the tumult of the choir, the wrath of the organ. Once more I, that wallowed in the dust, became he that rose up to the clouds. And now all was bound up into unity; the first state and the last were melted into each other as in some sunny glorifying haze. For high in heaven hovered a gleaming host of faces, veiled with wings, around the pillows of the dying children. And such beings sympathize equally with sorrow that grovels and with sorrow that soars. Such beings pity alike the children that are languishing in death, and the children that live only to languish in tears.
[In this instance the echoes, that rendered back the infant experience, might be interpreted by the reader as connected with a real ascent of the Brocken; which was not the case. It was an ascent through all its circumstances executed in dreams, which, under advanced stages in the development of opium, repeat with marvellous accuracy the longest succession of phenomena derived either from reading or from actual experience. That softening and spiritualizing haze which belongs at any rate to the action of dreams, and to the transfigurings worked upon troubled remembrances by retrospects so vast as those of fifty years, was in this instance greatly aided to my own feelings by the alliance with the ancient phantom of the forest mountain in North Germany. The playfulness of the scene is the very evoker of the solemn remembrances that lie hidden below. The half-sportive interlusory revealings of the symbolic tend to the same effect. One part of the effect from the symbolic is dependent upon the great catholic principle of the Idem in alio. The symbol restores the theme, but under new combinations of form or coloring; gives back, but changes; restores, but idealizes.]
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,—the rearward frontier, and the vanward frontier,—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. 19 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 Whitsunday 20 he surely ought to do.) Look! he does repeat it; but these driving April 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 all 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, 21 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;22 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 from the anger of the just. And lo! we—I thy servant, and 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."
Lo! the apparition plucks an anemone, and places it on the 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 have been 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 affliction 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, 23 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 perhaps you were a little ignorant thing at that time, hardly above six years old. 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 dove-like 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 as if 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 transcendent woe, and by way of record, though many a year after, that it was indeed unutterable by words.
CHAPTER II.
INTRODUCTION TO THE WORLD OF STRIFE
So, then, one chapter in my life had finished. Already, before the completion of my sixth year, this first chapter had run its circle, had rendered up its music to the final chord—might seem even, like ripe fruit from a tree, to have detached itself forever from all the rest of the arras that was shaping itself within my loom of life. No Eden of lakes and forest lawns, such as the mirage suddenly evokes in Arabian sands,—no pageant of air-built battlements and towers, that ever burned in dream-like silence amongst the vapors of summer sunsets, mocking and repeating with celestial pencil "the fuming vanities of earth,"—could leave behind it the mixed impression of so much truth combined with so much absolute delusion. Truest of all things it seemed by the excess of that happiness which it had sustained: most fraudulent it seemed of all things, when looked back upon as some mysterious parenthesis in the current of life, "self-withdrawn into a wonderous depth," hurrying as if with headlong malice to extinction, and alienated by every feature from the new aspects of life that seemed to await me. Were it not in the bitter corrosion of heart that I was called upon to face, I should have carried over to the present no connecting link whatever from the past. Mere reality in this fretting it was, and the undeniableness of its too potent remembrances, that forbade me to regard this burned-out inaugural chapter of my life as no chapter at all, but a pure exhalation of dreams. Misery is a guaranty of truth too substantial to be refused; else, by its determinate evanescence, the total experience would have worn the character of a fantastic illusion.
Well it was for me at this period, if well it