Suspiria de Profundis by Thomas De Quincey (urban books to read .TXT) 📕

at different stages, he is not one; the unity of man in this respect is coextensive only with the particular stage to which the passion belongs. Some passions, as that of sexual love, are celestial by one half of their origin, animal and earthly by the other half. These will not survive their own appropriate stage. But love, which is altogether holy, like that between two children, will revisit undoubtedly by glimpses the silence and the darkness of old age: and I repeat my belief⁠—that, unless bodily torment should forbid it, that final experience in my sister’s bedroom, or some other in which her innocence was concerned, will rise again for me, to illuminate the hour of death.

On the day following this which I have recorded, came a body of medical men to examine the brain, and the particular nature of the complaint, for in some of its symptoms it had shown perplexing anomalies. Such is the sanctity of death, and especially of death alighting on an innocent child, that even gossiping people do not gossip on such a subject. Consequently, I knew nothing of the purpose which drew together these surgeons, nor suspected anything of the cruel changes which might have been wrought in my sister’s head. Long after this, I saw a similar case; I surveyed the corpse (it was that of a beautiful boy, eighteen years old, who had died of the same complaint) one hour after the surgeons had laid the skull in ruins; but the dishonors of this scrutiny were hidden by bandages, and had not disturbed the repose of the countenance. So it might have been here; but, if it were not so, then I was happy in being spared the shock, from having that marble image of peace, icy and rigid as it was, unsettled by disfiguring images. Some hours after the strangers had withdrawn, I crept again to the room; but the door was now locked, the key was taken away⁠—and I was shut out forever.

Then came the funeral. I, as a point of decorum, was carried thither. I was put into a carriage with some gentlemen whom I did not know. They were kind to me; but naturally they talked of things disconnected with the occasion, and their conversation was a torment. At the church, I was told to hold a white handkerchief to my eyes. Empty hypocrisy! What need had he of masques or mockeries, whose heart died within him at every word that was uttered? During that part of the service which passed within the church, I made an effort to attend; but I sank back continually into my own solitary darkness, and I heard little consciously, except some fugitive strains from the sublime chapter of St. Paul, which in England is always read at burials. And here I notice a profound error of our present illustrious laureate. When I heard those dreadful words⁠—for dreadful they were to me⁠—“It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory;” such was the recoil of my feelings, that I could even have shrieked out a protesting⁠—“O, no, no!” if I had not been restrained by the publicity of the occasion. In after years, reflecting upon this revolt of my feelings, which, being the voice of nature in a child, must be as true as any mere opinion of a child might probably be false, I saw, at once, the unsoundness of a passage in The Excursion. The book is not here, but the substance I remember perfectly. Mr. Wordsworth argues, that if it were not for the unsteady faith which people fix upon the beatific condition after death of those whom they deplore, nobody could be found so selfish as even secretly to wish for the restoration to Earth of a beloved object. A mother, for instance, could never dream of yearning for her child, and secretly calling it back by her silent aspirations from the arms of God, if she were but reconciled to the belief that really it was in those arms. But this I utterly deny. To take my own case, when I heard those dreadful words of St. Paul applied to my sister, namely, that she should be raised a spiritual body, nobody can suppose that selfishness, or any other feeling than that of agonizing love, caused the rebellion of my heart against them. I knew already that she was to come again in beauty and power. I did not now learn this for the first time. And that thought, doubtless, made my sorrow sublimer; but also it made it deeper. For here lay the sting of it, namely, in the fatal words⁠—“We shall be changed.” How was the unity of my interest in her to be preserved, if she were to be altered, and no longer to reflect in her sweet countenance the traces that were sculptured on my heart? Let a magician ask any woman whether she will permit him to improve her child, to raise it even from deformity to perfect beauty, if that must be done at the cost of its identity, and there is no loving mother but would reject his proposal with horror. Or, to take a case that has actually happened, if a mother were robbed of her child, at two years old, by gypsies, and the same child were restored to her at twenty, a fine young man, but divided by a sleep as it were of death from all remembrances that could restore the broken links of their once tender connection⁠—would she not feel her grief unhealed, and her heart defrauded? Undoubtedly she would. All of us ask not of God for a better thing than that we have lost; we ask for the same, even with its faults and its frailties. It is true, that the sorrowing person will also be changed eventually, but that must be by death. And a prospect so remote as that, and so alien