Zanoni.pdf

Zanoni

Edward Bulwer Lytton

(PLATE: "Thou art good and fair," said Viola. Drawn by P. Kauffmann, etched by Deblois.)

DEDICATORY EPISTLE First prefixed to the Edition of 1845

JOHN GIBSON, R.A., SCULPTOR.

In looking round the wide and luminous circle of our great living Englishmen, to select one to whom I

might fitly dedicate this work,--one who, in his life as in his genius, might illustrate the principle I

have sought to convey; elevated by the ideal which he exalts, and serenely dwelling in a glorious

existence with the images born of his imagination,--in looking round for some such man, my

thoughts rested upon you. Afar from our turbulent cabals; from the ignoble jealousy and the sordid

strife which degrade and acerbate the ambition of Genius,--in your Roman Home, you have lived

amidst all that is loveliest and least perishable in the past, and contributed with the noblest aims,

and in the purest spirit, to the mighty heirlooms of the future. Your youth has been devoted to toil,

that your manhood may be consecrated to fame: a fame unsullied by one desire of gold. You have

escaped the two worst perils that beset the artist in our time and land,--the debasing tendencies of

commerce, and the angry rivalries of competition. You have not wrought your marble for the

market,--you have not been tempted, by the praises which our vicious criticism has showered upon

exaggeration and distortion, to lower your taste to the level of the hour; you have lived, and you

have laboured, as if you had no rivals but in the dead,--no purchasers, save in judges of what is

best. In the divine priesthood of the beautiful, you have sought only to increase her worshippers and

enrich her temples. The pupil of Canova, you have inherited his excellences, while you have

shunned his errors,--yours his delicacy, not his affectation. Your heart resembles him even more

than your genius: you have the same noble enthusiasm for your sublime profession; the same lofty

freedom from envy, and the spirit that depreciates; the same generous desire not to war with but to

serve artists in your art; aiding, strengthening, advising, elevating the timidity of inexperience, and

the vague aspirations of youth. By the intuition of a kindred mind, you have equalled the learning of

Winckelman, and the plastic poetry of Goethe, in the intimate comprehension of the antique. Each

work of yours, rightly studied, is in itself a CRITICISM, illustrating the sublime secrets of the Grecian

Art, which, without the servility of plagiarism, you have contributed to revive amongst us; in you we

behold its three great and long-undetected principles,-- simplicity, calm, and concentration.

But your admiration of the Greeks has not led you to the bigotry of the mere antiquarian, nor made

you less sensible of the unappreciated excellence of the mighty modern, worthy to be your

countryman,--though till his statue is in the streets of our capital, we show ourselves not worthy of

the glory he has shed upon our land. You have not suffered even your gratitude to Canova to blind

you to the superiority of Flaxman. When we become sensible of our title-deeds to renown in that

single name, we may look for an English public capable of real patronage to English Art,--and not till

then.

I, artist in words, dedicate, then, to you, artist whose ideas speak in marble, this well-loved work of

my matured manhood. I love it not the less because it has been little understood and superficially

judged by the common herd: it was not meant for them. I love it not the more because it has found

enthusiastic favorers amongst the Few. My affection for my work is rooted in the solemn and pure

delight which it gave me to conceive and to perform. If I had graven it on the rocks of a desert, this

apparition of my own innermost mind, in its least-clouded moments, would have been to me as

dear; and this ought, I believe, to be the sentiment with which he whose Art is born of faith in the

truth and beauty of the principles he seeks to illustrate, should regard his work. Your serener

existence, uniform and holy, my lot denies,--if my heart covets. But our true nature is in our

thoughts, not our deeds: and therefore, in books--which ARE his thoughts--the author's character

lies bare to the discerning eye. It is not in the life of cities,--in the turmoil and the crowd; it is in the

still, the lonely, and more sacred life, which for some hours, under every sun, the student lives (his

stolen retreat from the Agora to the Cave), that I feel there is between us the bond of that secret

sympathy, that magnetic chain, which unites the everlasting brotherhood of whose being Zanoni is

the type.

E.B.L. London, May, 1845.

INTRODUCTION.

One of the peculiarities of Bulwer was his passion for occult studies. They had a charm for him early

in life, and he pursued them with the earnestness which characterised his pursuit of other studies.

He became absorbed in wizard lore; he equipped himself with magical implements,--with rods for

transmitting influence, and crystal balls in which to discern coming scenes and persons; and

communed with spiritualists and mediums. The fruit of these mystic studies is seen in "Zanoni" and

"A strange Story," romances which were a labour of love to the author, and into which he threw all

the power he possessed,--power re- enforced by multifarious reading and an instinctive appreciation

of Oriental thought. These weird stories, in which the author has formulated his theory of magic, are

of a wholly different type from his previous fictions, and, in place of the heroes and villains of every

day life, we have beings that belong in part to another sphere, and that deal with mysterious and

occult agencies. Once more the old forgotten lore of the Cabala is unfolded; the furnace of the

alchemist, whose fires have been extinct for centuries, is lighted anew, and the lamp of the

Rosicrucian re-illumined. No other works of the author, contradictory as have been the opinions of

them, have provoked such a diversity of criticism as these. To some persons they represent a

temporary aberration of genius rather than any serious thought or definite purpose; while others

regard them as surpassing in bold and original speculation, profound analysis of character, and

thrilling interest, all of the author's other works. The truth, we believe, lies midway between these

extremes. It is questionable whether the introduction into a novel of such subjects as are discussed

in these romances be not an offence against good sense and good taste; but it is as unreasonable

to deny the vigour and originality of their author's conceptions, as to deny that the execution is

imperfect, and, at times, bungling and absurd.

It has been justly said that the present half century has witnessed the rise and triumphs of science,

the extent and marvels of which even Bacon's fancy never conceived, simultaneously with

superstitions grosser than any which Bacon's age believed. "The one is, in fact, the natural reaction

from the other. The more science seeks to exclude the miraculous, and reduce all nature, animate

and inanimate, to an invariable law of sequences, the more does the natural instinct of man rebel,

and seek an outlet for those obstinate questionings, those 'blank misgivings of a creature moving

about in worlds not realised,' taking refuge in delusions as degrading as any of the so-called Dark

Ages." It was the revolt from the chilling materialism of the age which inspired the mystic creations

of "Zanoni" and "A Strange Story." Of these works, which support and supplement each other, one

is the contemplation of our actual life through a spiritual medium, the other is designed to show that,

without some gleams of the supernatural, man is not man, nor nature nature.

In "Zanoni" the author introduces us to two human beings who have achieved immortality: one,

Mejnour, void of all passion or feeling, calm, benignant, bloodless, an intellect rather than a man;

the other, Zanoni, the pupil of Mejnour, the representative of an ideal life in its utmost perfection,

possessing eternal youth, absolute power, and absolute knowledge, and withal the fullest capacity

to enjoy and to love, and, as a necessity of that love, to sorrow and despair. By his love for Viola

Zanoni is compelled to descend from his exalted state, to lose his eternal calm, and to share in the

cares and anxieties of humanity; and this degradation is completed by the birth of a child. Finally, he

gives up the life which hangs on that of another, in order to save that other, the loving and beloved

wife, who has delivered him from his solitude and isolation. Wife and child are mortal, and to outlive

them and his love for them is impossible. But Mejnour, who is the impersonation of thought,--pure

intellect without affection,--lives on.

Bulwer has himself justly characterised this work, in the Introduction, as a romance and not a

romance, as a truth for those who can comprehend it, and an extravagance for those who cannot.

The most careless or matter-of-fact reader must see that the work, like the enigmatical "Faust,"

deals in types and symbols; that the writer intends to suggest to the mind something more subtle

and impalpable than that which is embodied to the senses. What that something is, hardly two

persons will agree. The most obvious interpretation of the types is, that in Zanoni the author depicts

to us humanity, perfected, sublimed, which lives not for self, but for others; in Mejnour, as we have

before said, cold, passionless, self-sufficing intellect; in Glyndon, the young Englishman, the

mingled strength and weakness of human nature; in the heartless, selfish artist, Nicot, icy, soulless

atheism, believing nothing, hoping nothing, trusting and loving nothing; and in the beautiful, artless

Viola, an exquisite creation, pure womanhood, loving, trusting and truthful. As a work of art the

romance is one of great power. It is original in its conception, and pervaded by one central idea; but

it would have been improved, we think, by a more sparing use of the supernatural. The inevitable

effect of so much hackneyed diablerie--of such an accumulation of wonder upon wonder--is to

deaden the impression they would naturally make upon us. In Hawthorne's tales we see with what

ease a great imaginative artist can produce a deeper thrill by a far slighter use of the weird and the

mysterious.

The chief interest of the story for the ordinary reader centres, not in its ghostly characters and

improbable machinery, the scenes in Mejnour's chamber in the ruined castle among the Apennines,

the colossal and appalling apparitions on Vesuvius, the hideous phantom with its burning eye that

haunted Glyndon, but in the loves of Viola and the mysterious Zanoni, the blissful and the fearful

scenes through which they pass, and their final destiny, when the hero of the story sacrifices his

own "charmed life" to save hers, and the Immortal finds the only true immortality in death. Among

the striking passages in the work are the pathetic sketch of the old violinist and composer, Pisani,

with his sympathetic "barbiton" which moaned, groaned, growled, and laughed responsive to the

feelings of its master; the description of Viola's and her father's triumph, when "The Siren," his

masterpiece, is performed at the San Carlo in Naples; Glyndon's adventure at the Carnival in

Naples; the death of his sister; the vivid pictures of the Reign of Terror in Paris, closing with the

downfall of Robespierre and his satellites; and perhaps, above all, the thrilling scene where Zanoni

leaves Viola asleep in prison when his guards call him to execution, and she, unconscious of the

terrible sacrifice, but awaking and missing him, has a vision of the procession to the guillotine, with

Zanoni there, radiant in youth and beauty, followed by the sudden vanishing of the headsman,--the

horror,--and the "Welcome" of her loved one to Heaven in a myriad of melodies from the choral

hosts above.

"Zanoni" was originally published by Saunders and Otley, London, in three volumes 12mo., in 1842.

A translation into French, made by M. Sheldon under the direction of P. Lorain, was published in

Paris in the "Bibliotheque des Meilleurs Romans Etrangers."

W.M.

PREFACE TO THE EDITION OF 1853.

As a work of imagination, "Zanoni" ranks, perhaps, amongst the highest of my prose fictions. In the

Poem of "King Arthur," published many years afterwards, I have taken up an analogous design, in

the contemplation of our positive life through a spiritual medium; and I have enforced, through a far

wider development, and, I believe, with more complete and enduring success, that harmony

between the external events which are all that the superficial behold on the surface of human

affairs, and the subtle and intellectual agencies which in reality influence the conduct of individuals,

and shape out the destinies of the world. As man has two lives,--that of action and that of thought,--

so I conceive that work to be the truest representation of humanity which faithfully delineates both,

and opens some elevating glimpse into the sublimest mysteries of our being, by establishing the

inevitable union that exists between the plain things of the day, in which our earthly bodies perform

their allotted part, and the latent, often uncultivated, often invisible, affinities of the soul with all the

powers that eternally breathe and move throughout the Universe of Spirit.

I refer those who do me the honour to read "Zanoni" with more attention than is given to ordinary

romance, to the Poem of "King Arthur," for suggestive conjecture into most of the regions of

speculative research, affecting the higher and more important condition of our ultimate being, which

have engaged the students of immaterial philosophy in my own age.

Affixed to the "Note" with which this work concludes, and which treats of the distinctions between

type and allegory, the reader will find, from the pen of one of our most eminent living writers, an

ingenious attempt to explain the interior or typical meanings of the work now before him.

INTRODUCTION.

It is possible that among my readers there may be a few not unacquainted with an old-book shop,

existing some years since in the neighbourhood of Covent Garden; I say a few, for certainly there

was little enough to attract the many in those precious volumes which the labour of a life had

accumulated on the dusty shelves of my old friend D--. There were to be found no popular treatises,

no entertaining romances, no histories, no travels, no "Library for the People," no "Amusement for

the Million." But there, perhaps, throughout all Europe, the curious might discover the most notable

collection, ever amassed by an enthusiast, of the works of alchemist, cabalist, and astrologer. The

owner had lavished a fortune in the purchase of unsalable treasures. But old D-- did not desire to

sell. It absolutely went to his heart when a customer entered his shop: he watched the movements

of the presumptuous intruder with a vindictive glare; he fluttered around him with uneasy vigilance,--

he frowned, he groaned, when profane hands dislodged his idols from their niches. If it were one of

the favourite sultanas of his wizard harem that attracted you, and the price named were not

sufficiently enormous, he would not unfrequently double the sum. Demur, and in brisk delight he

snatched the venerable charmer from your hands; accede, and he became the picture of despair,--

nor unfrequently, at the dead of night, would he knock at your door, and entreat you to sell him

back, at your own terms, what you had so egregiously bought at his. A believer himself in his

Averroes and Paracelsus, he was as loth as the philosophers he studied to communicate to the

profane the learning he had collected.

It so chanced that some years ago, in my younger days, whether of authorship or life, I felt a desire

to make myself acquainted with the true origin and tenets of the singular sect known by the name of

Rosicrucians. Dissatisfied with the scanty and superficial accounts to be found in the works usually

referred to on the subject, it struck me as possible that Mr. D--'s collection, which was rich, not only

in black-letter, but in manuscripts, might contain some more accurate and authentic records of that

famous brotherhood,--written, who knows? by one of their own order, and confirming by authority

and detail the pretensions to wisdom and to virtue which Bringaret had arrogated to the successors

of the Chaldean and Gymnosophist. Accordingly I repaired to what, doubtless, I ought to be

ashamed to confess, was once one of my favourite haunts. But are there no errors and no fallacies,

in the chronicles of our own day, as absurd as those of the alchemists of old? Our very newspapers

may seem to our posterity as full of delusions as the books of the alchemists do to us; not but what

the press is the air we breathe,--and uncommonly foggy the air is too!

On entering the shop, I was struck by the venerable appearance of a customer whom I had never

seen there before. I was struck yet more by the respect with which he was treated by the disdainful

collector. "Sir," cried the last, emphatically, as I was turning over the leaves of the catalogue,--"sir,

you are the only man I have met, in five-and-forty years that I have spent in these researches, who

is worthy to be my customer. How--where, in this frivolous age, could you have acquired a

knowledge so profound? And this august fraternity, whose doctrines, hinted at by the earliest

philosophers, are still a mystery to the latest; tell me if there really exists upon the earth any book,

any manuscript, in which their discoveries, their tenets, are to be learned?"

At the words, "august fraternity," I need scarcely say that my attention had been at once aroused,

and I listened eagerly for the stranger's reply.

"I do not think," said the old gentleman, "that the masters of the school have ever consigned, except

by obscure hint and mystical parable, their real doctrines to the world. And I do not blame them for

their discretion."

Here he paused, and seemed about to retire, when I said, somewhat abruptly, to the collector, "I

see nothing, Mr. D--, in this catalogue which relates to the Rosicrucians!"

"The Rosicrucians!" repeated the old gentleman, and in his turn he surveyed me with deliberate

surprise. "Who but a Rosicrucian could explain the Rosicrucian mysteries! And can you imagine that

any members of that sect, the most jealous of all secret societies, would themselves lift the veil that

hides the Isis of their wisdom from the world?"

"Aha!" thought I, "this, then, is 'the august fraternity' of which you spoke. Heaven be praised! I

certainly have stumbled on one of the brotherhood."

"But," I said aloud, "if not in books, sir, where else am I to obtain information? Nowadays one can

hazard nothing in print without authority, and one may scarcely quote Shakespeare without citing

chapter and verse. This is the age of facts,--the age of facts, sir."

"Well," said the old gentleman, with a pleasant smile, "if we meet again, perhaps, at least, I may

direct your researches to the proper source of intelligence." And with that he buttoned his greatcoat,

whistled to his dog, and departed.

It so happened that I did meet again with the old gentleman, exactly four days after our brief

conversation in Mr. D--'s book- shop. I was riding leisurely towards Highgate, when, at the foot of its

classic hill, I recognised the stranger; he was mounted on a black pony, and before him trotted his

dog, which was black also.

If you meet the man whom you wish to know, on horseback, at the commencement of a long hill,

where, unless he has borrowed a friend's favourite hack, he cannot, in decent humanity to the brute

creation, ride away from you, I apprehend that it is your own fault if you have not gone far in your

object before you have gained the top. In short, so well did I succeed, that on reaching Highgate the

old gentleman invited me to rest at his house, which was a little apart from the village; and an

excellent house it was,--small, but commodious, with a large garden, and commanding from the

windows such a prospect as Lucretius would recommend to philosophers: the spires and domes of

London, on a clear day, distinctly visible; here the Retreat of the Hermit, and there the Mare

Magnum of the world.

The walls of the principal rooms were embellished with pictures of extraordinary merit, and in that

high school of art which is so little understood out of Italy. I was surprised to learn that they were all

from the hand of the owner. My evident admiration pleased my new friend, and led to talk upon his

part, which showed him no less elevated in his theories of art than an adept in the practice. Without

fatiguing the reader with irrelevant criticism, it is necessary, perhaps, as elucidating much of the

design and character of the work which these prefatory pages introduce, that I should briefly

observe, that he insisted as much upon the connection of the arts, as a distinguished author has

upon that of the sciences; that he held that in all works of imagination, whether expressed by words

or by colours, the artist of the higher schools must make the broadest distinction between the real

and the true,--in other words, between the imitation of actual life, and the exaltation of Nature into

the Ideal.

"The one," said he, "is the Dutch School, the other is the Greek."

"Sir," said I, "the Dutch is the most in fashion."

"Yes, in painting, perhaps," answered my host, "but in literature--"

"It was of literature I spoke. Our growing poets are all for simplicity and Betty Foy; and our critics

hold it the highest praise of a work of imagination, to say that its characters are exact to common

life, even in sculpture--"

"In sculpture! No, no! THERE the high ideal must at least be essential!"

"Pardon me; I fear you have not seen Souter Johnny and Tam O'Shanter."

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