Blackwood's Edinburgh Magazine, Volume 57, No. 353, March 1845

Various

Blackwood's Edinburgh Magazine, Volume 57, No. 353, March 1845

SUSPIRIA DE PROFUNDIS: BEING A SEQUEL TO THE CONFESSIONS OF AN ENGLISH OPIUM-EATER

Introductory Notice

In 1821, as a contribution to a periodical work – in 1822, as a separate volume – appeared the "Confessions of an English Opium-Eater." The object of that work was to reveal something of the grandeur which belongs potentially to human dreams. Whatever may be the number of those in whom this faculty of dreaming splendidly can be supposed to lurk, there are not perhaps very many in whom it is developed. He whose talk is of oxen, will probably dream of oxen: and the condition of human life, which yokes so vast a majority to a daily experience incompatible with much elevation of thought, oftentimes neutralizes the tone of grandeur in the reproductive faculty of dreaming, even for those whose minds are populous with solemn imagery. Habitually to dream magnificently, a man must have a constitutional determination to reverie. This in the first place; and even this, where it exists strongly, is too much liable to disturbance from the gathering agitation of our present English life. Already, in this year 1845, what by the procession through fifty years of mighty revolutions amongst the kingdoms of the earth, what by the continual development of vast physical agencies – steam in all its applications, light getting under harness as a slave for man,1 powers from heaven descending upon education and accelerations of the press, powers from hell (as it might seem, but these also celestial) coming round upon artillery and the forces of destruction – the eye of the calmest observer is troubled; the brain is haunted as if by some jealousy of ghostly beings moving amongst us; and it becomes too evident that, unless this colossal pace of advance can be retarded, (a thing not to be expected,) or, which is happily more probable, can be met by counter-forces of corresponding magnitude, forces in the direction of religion or profound philosophy, that shall radiate centrifugally against this storm of life so perilously centripetal towards the vortex of the merely human, left to itself the natural tendency of so chaotic a tumult must be to evil; for some minds to lunacy, for others to a reagency of fleshly torpor. How much this fierce condition of eternal hurry, upon an arena too exclusively human in its interests, is likely to defeat the grandeur which is latent in all men, may be seen in the ordinary effect from living too constantly in varied company. The word dissipation, in one of its uses, expresses that effect; the action of thought and feeling is too much dissipated and squandered. To reconcentrate them into meditative habits, a necessity is felt by all observing persons for sometimes retiring from crowds. No man ever will unfold the capacities of his own intellect who does not at least chequer his life with solitude. How much solitude, so much power. Or, if not true in that rigour of expression, to this formula undoubtedly it is that the wise rule of life must approximate.

Among the powers in man which suffer by this too intense life of the social instincts, none suffers more than the power of dreaming. Let no man think this a trifle. The machinery for dreaming planted in the human brain was not planted for nothing. That faculty, in alliance with the mystery of darkness, is the one great tube through which man communicates with the shadowy. And the dreaming organ, in connexion with the heart, the eye, and the ear, compose the magnificent apparatus which forces the infinite into the chambers of a human brain, and throws dark reflections from eternities below all life upon the mirrors of the sleeping mind.

But if this faculty suffers from the decay of solitude, which is becoming a visionary idea in England, on the other hand, it is certain that some merely physical agencies can and do assist the faculty of dreaming almost preternaturally. Amongst these is intense exercise; to some extent at least, and for some persons: but beyond all others is opium, which indeed seems to possess a specific power in that direction; not merely for exalting the colours of dream-scenery, but for deepening its shadows; and, above all, for strengthening the sense of its fearful realities.

The Opium Confessions were written with some slight secondary purpose of exposing this specific power of opium upon the faculty of dreaming, but much more with the purpose of displaying the faculty itself; and the outline of the work travelled in this course. Supposing a reader acquainted with the true object of the Confessions as here stated, viz. the revelation of dreaming, to have put this question: —

"But how came you to dream more splendidly than others?"

The answer would have been: – "Because (præmissis præmittendis) I took excessive quantities of opium."

Secondly, suppose him to say, "But how came you to take opium in this excess?"

The answer to that would be, "Because some early events in my life had left a weakness in one organ which required (or seemed to require) that stimulant."

Then, because the opium dreams could not always have been understood without a knowledge of these events, it became necessary to relate them. Now, these two questions and answers exhibit the law of the work, i. e. the principle which determined its form, but precisely in the inverse or regressive order. The work itself opened with the narration of my early adventures. These, in the natural order of succession, led to the opium as a resource for healing their consequences; and the opium as naturally led to the dreams. But in the synthetic order of presenting the facts, what stood last in the succession of development, stood first in the order of my purposes.

At the close of this little work, the reader was instructed to believe – and truly instructed – that I had mastered the tyranny of opium. The fact is, that twice I mastered it, and by efforts even more prodigious, in the second of these cases, than in the first. But one error I committed in both. I did not connect with the abstinence from opium – so trying to the fortitude under any circumstances – that enormity of exercise which (as I have since learned) is the one sole resource for making it endurable. I overlooked, in those days, the one sine quâ non for making the triumph permanent. Twice I sank – twice I rose again. A third time I sank; partly from the cause mentioned, (the oversight as to exercise,) partly from other causes, on which it avails not now to trouble the reader. I could moralize if I chose; and perhaps he will moralize whether I choose it or not. But, in the mean time, neither of us is acquainted properly with the circumstances of the case; I, from natural bias of judgment, not altogether acquainted; and he (with his permission) not at all.

During this third prostration before the dark idol, and after some years, new and monstrous phenomena began slowly to arise. For a time, these were neglected as accidents, or palliated by such remedies as I knew of. But when I could no longer conceal from myself that these dreadful symptoms were moving forward for ever, by a pace steadily, solemnly, and equably increasing, I endeavoured, with some feeling of panic, for a third time to retrace my steps. But I had not reversed my motions for many weeks, before I became profoundly aware that this was impossible. Or, in the imagery of my dreams, which translated every thing into their own language, I saw through vast avenues of gloom those towering gates of ingress which hitherto had always seemed to stand open, now at last barred against my retreat, and hung with funeral crape.

As applicable to this tremendous situation, (the situation of one escaping by some refluent current from the maelstrom roaring for him in the distance, who finds suddenly that this current is but an eddy, wheeling round upon the same maelstrom,) I have since remembered a striking incident in a modern novel. A lady abbess of a convent, herself suspected of Protestant leanings, and in that way already disarmed of all effectual power, finds one of her own nuns (whom she knows to be innocent) accused of an offence leading to the most terrific of punishments. The nun will be immured alive if she is found guilty; and there is no chance that she will not – for the evidence against her is strong – unless something were made known that cannot be made known; and the judges are hostile. All follows in the order of the reader's fears. The witnesses depose; the evidence is without effectual contradiction; the conviction is declared; the judgment is delivered; nothing remains but to see execution done. At this crisis the abbess, alarmed too late for effectual interposition, considers with herself that, according to the regular forms, there will be one single night open during which the prisoner cannot be withdrawn from her own separate jurisdiction. This one night, therefore, she will use, at any hazard to herself, for the salvation of her friend. At midnight, when all is hushed in the convent, the lady traverses the passages which lead to the cells of prisoners. She bears a master-key under her professional habit. As this will open every door in every corridor, – already, by anticipation, she feels the luxury of holding her emancipated friend within her arms. Suddenly she has reached the door; she descries a dusky object; she raises her lamp; and, ranged within the recess of the entrance, she beholds the funeral banner of the Holy Office, and the black robes of its inexorable officials.

I apprehend that, in a situation such as this, supposing it a real one, the lady abbess would not start, would not show any marks externally of consternation or horror. The case was beyond that. The sentiment which attends the sudden revelation that all is lost! silently is gathered up into the heart; it is too deep for gestures or for words; and no part of it passes to the outside. Were the ruin conditional, or were it in any point doubtful, it would be natural to utter ejaculations, and to seek sympathy. But where the ruin is understood to be absolute, where sympathy cannot be consolation, and counsel cannot be hope, this is otherwise. The voice perishes; the gestures are frozen; and the spirit of man flies back upon its own centre. I, at least, upon seeing those awful gates closed and hung with draperies of woe, as for a death already past, spoke not, nor started, nor groaned. One profound sigh ascended from my heart, and I was silent for days.

It is the record of this third, or final stage of opium, as one differing in something more than degree from the others, that I am now undertaking. But a scruple arises as to the true interpretation of these final symptoms. I have elsewhere explained, that it was no particular purpose of mine, and why it was no particular purpose, to warn other opium-eaters. Still, as some few persons may use the record in that way, it becomes a matter of interest to ascertain how far it is likely, that, even with the same excesses, other opium-eaters could fall into the same condition. I do not mean to lay a stress upon any supposed idiosyncrasy in myself. Possibly every man has an idiosyncrasy. In some things, undoubtedly, he has. For no man ever yet resembled another man so far, as not to differ from him in features innumerable of his inner nature. But what I point to are not peculiarities of temperament or of organization, so much as peculiar circumstances and incidents through which my own separate experience had revolved. Some of these were of a nature to alter the whole economy of my mind. Great convulsions, from whatever cause, from conscience, from fear, from grief, from struggles of the will, sometimes, in passing away themselves, do not carry off the changes which they have worked. All the agitations of this magnitude which a man may have threaded in his life, he neither ought to report, nor could report. But one which affected my childhood is a privileged exception. It is privileged as a proper communication for a stranger's ear; because, though relating to a man's proper self, it is a self so far removed from his present self as to wound no feelings of delicacy or just reserve. It is privileged also as a proper subject for the sympathy of the narrator. An adult sympathizes with himself in childhood because he is the same, and because (being the same) yet he is not the same. He acknowledges the deep, mysterious identity between himself, as adult and as infant, for the ground of his sympathy; and yet, with this general agreement, and necessity of agreement, he feels the differences between his two selves as the main quickeners of his sympathy. He pities the infirmities, as they arise to light in his young forerunner, which now perhaps he does not share; he looks indulgently upon errors of the understanding, or limitations of view which now he has long survived; and sometimes, also, he honours in the infant that rectitude of will which, under some temptations, he may since have felt it so difficult to maintain.

The particular case to which I refer in my own childhood, was one of intolerable grief; a trial, in fact, more severe than many people at any age are called upon to stand. The relation in which the case stands to my latter opium experiences, is this: – Those vast clouds of gloomy grandeur which overhung my dreams at all stages of opium, but which grew into the darkest of miseries in the last, and that haunting of the human face, which latterly towered into a curse – were they not partly derived from this childish experience? It is certain that, from the essential solitude in which my childhood was passed; from the depth of my sensibility; from the exaltation of this by the resistance of an intellect too prematurely developed, it resulted that the terrific grief which I passed through, drove a shaft for me into the worlds of death and darkness which never again closed, and through which it might be said that I ascended and descended at will, according to the temper of my spirits. Some of the phenomena developed in my dream-scenery, undoubtedly, do but repeat the experiences of childhood; and others seem likely to have been growths and fructifications from seeds at that time sown.

The reasons, therefore, for prefixing some account of a "passage" in childhood, to this record of a dreadful visitation from opium excess, are – 1st, That, in colouring, it harmonizes with that record, and, therefore, is related to it at least in point of feeling; 2dly, That possibly it was in part the origin of some features in that record, and so far is related to it in logic; 3dly, That, the final assault of opium being of a nature to challenge the attention of medical men, it is important to clear away all doubts and scruples which can gather about the roots of such a malady. Was it opium, or was it opium in combination with something else, that raised these storms?

Some cynical reader will object – that for this last purpose it would have been sufficient to state the fact, without rehearsing in extenso the particulars of that case in childhood. But the reader of more kindness (for a surly reader is always a bad critic) will also have more discernment; and he will perceive that it is not for the mere facts that the case is reported, but because these facts move through a wilderness of natural thoughts or feelings; some in the child who suffers; some in the man who reports; but all so far interesting as they relate to solemn objects. Meantime, the objection of the sullen critic reminds me of a scene sometimes beheld at the English lakes. Figure to yourself an energetic tourist, who protests every where that he comes only to see the lakes. He has no business whatever; he is not searching for any recreant indorser of a bill, but simply in search of the picturesque. Yet this man adjures every landlord, "by the virtue of his oath," to tell him, and as he hopes for peace in this world to tell him truly, which is the nearest road to Keswick. Next, he applies to the postilions – the Westmoreland postilions always fly down hills at full stretch without locking – but nevertheless, in the full career of their fiery race, our picturesque man lets down the glasses, pulls up four horses and two postilions, at the risk of six necks and twenty legs, adjuring them to reveal whether they are taking the shortest road. Finally, he descries my unworthy self upon the road; and, instantly stopping his flying equipage, he demands of me (as one whom he believes to be a scholar and a man of honour) whether there is not, in the possibility of things, a shorter cut to Keswick. Now, the answer which rises to the lips of landlord, two postilions, and myself, is this – "Most excellent stranger, as you come to the lakes simply to see their loveliness, might it not be as well to ask after the most beautiful road, rather than the shortest? Because, if abstract shortness, if τὸ brevity is your object, then the shortest of all possible tours would seem, with submission – never to have left London." On the same principle, I tell my critic that the whole course of this narrative resembles, and was meant to resemble, a caduceus wreathed about with meandering ornaments, or the shaft of a tree's stem hung round and surmounted with some vagrant parasitical plant. The mere medical subject of the opium answers to the dry withered pole, which shoots all the rings of the flowering plants, and seems to do so by some dexterity of its own; whereas, in fact, the plant and its tendrils have curled round the sullen cylinder by mere luxuriance of theirs. Just as in Cheapside, if you look right and left, the streets so narrow, that lead off at right angles, seem quarried and blasted out of some Babylonian brick kiln; bored, not raised artificially by the builder's hand. But, if you enquire of the worthy men who live in that neighbourhood, you will find it unanimously deposed – that not the streets were quarried out of the bricks, but, on the contrary, (most ridiculous as it seems,) that the bricks have supervened upon the streets.

The streets did not intrude amongst the bricks, but those cursed bricks came to imprison the streets. So, also, the ugly pole – hop pole, vine pole, espalier, no matter what – is there only for support. Not the flowers are for the pole, but the pole is for the flowers. Upon the same analogy view me, as one (in the words of a true and most impassioned poet2) "viridantem floribus hastas" – making verdant, and gay with the life of flowers, murderous spears and halberts – things that express death in their origin, (being made from dead substances that once had lived in forests,) things that express ruin in their use. The true object in my "Opium Confessions" is not the naked physiological theme – on the contrary, that is the ugly pole, the murderous spear, the halbert – but those wandering musical variations upon the theme – those parasitical thoughts, feelings, digressions, which climb up with bells and blossoms round about the arid stock; ramble away from it at times with perhaps too rank a luxuriance; but at the same time, by the eternal interest attached to the subjects of these digressions, no matter what were the execution, spread a glory over incidents that for themselves would be – less than nothing.

SUSPIRIA DE PROFUNDIS. Part IThe Affliction of Childhood

It is so painful to a lover of open-hearted sincerity, that any indirect traits of vanity should even seem to creep into records of profound passion; and yet, on the other hand, it is so impossible, without an unnatural restraint upon the freedom of the narrative, to prevent oblique gleams reaching the reader from such circumstances of luxury or elegance as did really surround my childhood, that on all accounts I think it better to tell him from the first, with the simplicity of truth, in what order of society my family moved at the time from which this preliminary narrative is dated. Otherwise it would happen that, merely by moving truly and faithfully through the circumstances of this early experience, I could hardly prevent the reader from receiving an impression as of some higher rank than did really belong to my family. My father was a merchant; not in the sense of Scotland, where it means a man who sells groceries in a cellar, but in the English sense, a sense severely exclusive – viz. he was a man engaged in foreign commerce, and no other; therefore, in wholesale commerce, and no other – which last circumstance it is important to mention, because it brings him within the benefit of Cicero's condescending distinction3– as one to be despised, certainly, but not too intensely to be despised even by a Roman senator. He, this imperfectly despicable man, died at an early age, and very soon after the incidents here recorded, leaving to his family, then consisting of a wife and six children, an unburthened estate producing exactly £1600 a-year. Naturally, therefore, at the date of my narrative, if narrative it can be called, he had an income still larger, from the addition of current commercial profits. Now, to any man who is acquainted with commercial life, but above all with such life in England, it will readily occur that in an opulent English family of that class – opulent, though not rich in a mercantile estimate – the domestic economy is likely to be upon a scale of liberality altogether unknown amongst the corresponding orders in foreign nations. Whether as to the establishment of servants, or as to the provision made for the comfort of all its members, such a household not uncommonly eclipses the scale of living even amongst the poorer classes of our nobility, though the most splendid in Europe – a fact which, since the period of my infancy, I have had many personal opportunities for verifying both in England and in Ireland. From this peculiar anomaly affecting the domestic economy of merchants, there arises a disturbance upon the general scale of outward signs by which we measure the relations of rank. The equation, so to speak, between one order of society and another, which usually travels in the natural line of their comparative expenditure, is here interrupted and defeated, so that one rank would be collected from the name of the occupation, and another rank, much higher, from the splendour of the domestic ménage. I warn the reader, therefore, (or rather, my explanation has already warned him,) that he is not to infer from any casual gleam of luxury or elegance a corresponding elevation of rank.

We, the children of the house, stood in fact upon the very happiest tier in the scaffolding of society for all good influences. The prayer of Agar – "Give me neither poverty nor riches" – was realized for us. That blessing had we, being neither too high nor too low; high enough we were to see models of good manners; obscure enough to be left in the sweetest of solitudes. Amply furnished with the nobler benefits of wealth, extra means of health, of intellectual culture, and of elegant enjoyment, on the other hand, we knew nothing of its social distinctions. Not depressed by the consciousness of privations too sordid, not tempted into restlessness by the consciousness of privileges too aspiring, we had no motives for shame, we had none for pride. Grateful also to this hour I am, that, amidst luxuries in all things else, we were trained to a Spartan simplicity of diet – that we fared, in fact, very much less sumptuously than the servants. And if (after the model of the emperor Marcus Aurelius) I should return thanks to Providence for all the separate blessings of my early situation, these four I would single out as chiefly worthy to be commemorated – that I lived in the country; that I lived in solitude; that my infant feelings were moulded by the gentlest of sisters, not by horrid pugilistic brothers; finally, that I and they were dutiful children of a pure, holy, and magnificent church.

The earliest incidents in my life which affected me so deeply as to be rememberable at this day, were two, and both before I could have completed my second year, viz. a remarkable dream of terrific grandeur about a favourite nurse, which is interesting for a reason to be noticed hereafter; and secondly, the fact of having connected a profound sense of pathos with the re-appearance, very early in spring, of some crocuses. This I mention as inexplicable, for such annual resurrections of plants and flowers affect us only as memorials, or suggestions of a higher change, and therefore in connexion with the idea of death; but of death I could, at that time, have had no experience whatever.