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Metzengerstein

Metzengerstein

“Pestis eram vivus, moriens tua mors ero.”

MARTIN LUTHER.

Horror and fatality have been stalking abroad in all ages. Why then give a date to the story I have to tell? I will not. Besides I have other reasons for concealment. Let it suffice to say that, at the period of which I speak, there existed, in the interior of Hungary, a settled although hidden belief in the doctrines of the Metempsychosis. Of the doctrines themselves — that is, of their falsity, or probability — I say nothing. I assert, however, that much of our incredulity (as La Bruyere observes of all our unhappiness,) vient de ne pouvoir etre seuls.

But there are some points in the Hungarian superstition (the Roman term was religio,) which were fast verging to absurdity. They, the Hungarians, differed essentially from the Eastern authorities. For example — “The soul,” said the former, (I give the words of an acute, and intelligent Parisian,) “ne demeure, quun seul fois, dans un corps sensible — au reste — ce quon croit d’etre un cheval — un chien — un homme — n’est que le resemblance peu tangible de ces animaux.”

The families of Berlifitzing, and Metzengerstein had been at variance for centuries. Never, before, were two houses so illustrious mutually embittered by hostility so deadly. Indeed, at the era of this history, it was remarked by an old crone of haggard, and sinister appearance, that fire and water might sooner mingle, than a Berlifitzing clasp the hand of a Metzengerstein. The origin of this enmity seems to be found in the words of an ancient prophecy. “A lofty name shall have a fearful fall, when, like the rider over his horse, the mortality of Metzengerstein shall triumph over the immortality of Berlifitzing.”

To be sure, the words themselves had little or no meaning — but more trivial causes have given rise (and that no long while ago,) to consequences equally eventful. Besides, the estates, which were contiguous, had long exercised a rival influence, in the affairs of a busy government. Moreover, near neighbours are seldom friends, and the inmates of the Castle Berlifitzing might look, from their lofty buttresses, into the very windows of the Chateau Metzengerstein; and least of all was the more than feudal magnificence thus discovered, calculated to allay the irritable feelings of the less ancient, and less wealthy Berlifitzings. What wonder then, that the words, however silly, of that prediction, should have succeeded in setting, and keeping at variance, two families, already predisposed to quarrel, by every instigation of hereditary jealousy? The words of the prophecy implied, if they implied any thing, a final triumph on the part of the already more powerful house, and were, of course, remembered, with the more bitter animosity, on the side of the weaker, and less influential.

Wilhelm, Count Berlifitzing, although honourably, and loftily descended, was, at the epoch of this narrative, an infirm, and doting old man, remarkable for nothing but an inordinate, and inveterate personal antipathy to the family of his rival, and so passionate a love of horses, and of hunting, that neither bodily decrepitude, great age, nor mental incapacity, prevented his daily participation in the dangers of the chase.

Frederick, Baron Metzengerstein, was, on the other hand, not yet of age. His father, the Minister G——, died young. His mother, the Lady Mary, followed quickly after. Frederick was, at that time, in his fifteenth year. In a city, fifteen years are no long period — a child may be still a child in his third lustrum. But in a wilderness — in so magnificent a wilderness as that old principality, fifteen years have a far deeper meaning.

The beautiful Lady Mary! — how could she die? — and of consumption! But it is a path I have prayed to follow. I would wish all I love to perish of that gentle disease. How glorious! to depart in the hey-day of the young blood — the heart all passion — the imagination all fire — amid the remembrances of happier days — in the fall of the year, and so be buried up forever in the gorgeous, autumnal leaves. Thus died the Lady Mary. The young Baron Frederick stood, without a living relative, by the coffin of his dead mother. He laid his hand upon her placid forehead. No shudder came over his delicate frame — no sigh from his gentle bosom — no curl upon his kingly lip. Heartless, self-willed, and impetuous from his childhood, he had derived at the age of which I speak, through a career of unfeeling, wanton, and reckless dissipation, and a barrier had long since arisen in the channel of all holy thoughts, and gentle recollections.

From some peculiar circumstances attending the administration of his father, the young Baron, at the decease of the former, entered immediately upon his vast possessions. Such estates were, never before, held by a nobleman of Hungary. His castles were without number — of these, the chief, in point of splendour and extent, was the Chateau Metzengerstein. The boundary line of his dominions was never clearly defined, but his principal park embraced a circuit of one hundred and fifty miles.

Upon the succession of a proprietor so young, with a character so well known, to a fortune so unparalleled, little speculation was afloat in regard to his probable course of conduct. And, indeed, for the space of three days, the behaviour of the heir, out-heroded Herod, and fairly surpassed the expectations of his most enthusiastic admirers. Shameful debaucheries — flagrant treacheries — unheard-of atrocities, gave his trembling vassals quickly to understand, that no servile submission on their part — no punctilios of conscience on his own were, thenceforward, to prove any protection against the bloodthirsty and remorseless fangs of a petty Caligula. On the night of the fourth day, the stables of the Castle Berlifitzing were discovered to be on fire — and the neighbourhood unanimously added the crime of the incendiary, to the already frightful list of the Baron’s misdemeanors and enormities. But, during the tumult occasioned by this occurrence, the young nobleman himself, sat, apparently buried in meditation, in a vast, and desolate upper apartment of the family palace of Metzengerstein. The rich, although faded tapestry hangings which swung gloomily upon the walls, represented the majestic, and shadowy forms of a thousand illustrious ancestors. Here, rich-ermined priests, and pontifical dignitaries, familiarly seated with the autocrat, and the sovereign, put a veto on the wishes of a temporal king, or restrained, with the fiat of papal supremacy, the rebellious sceptre of the Arch-Enemy. Here the dark, tall statures of the Princes Metzengerstein — their muscular war-coursers plunging over the carcass of a fallen foe — startled the firmest nerves with their vigorous expression — and here, the voluptuous, and swan-like figures of the dames of days gone by, floated away, in the mazes of an unreal dance, to the strains of imaginary melody.

But as the Baron listened, or affected to listen, to the rapidly increasing uproar in the stables of the Castle Berlifitzing, or perhaps pondered, like Nero, upon some more decided audacity, his eyes were unwittingly rivetted to the figure of an enormous and unnaturally coloured horse, represented, in the tapestry, as belonging to a Saracen ancestor of the family of his rival. The horse, itself, in the foreground of the design, stood motionless, and statue-like; while, farther back, its discomfited rider perished by the dagger of a Metzengerstein. There was a fiendish expression on the lip of the young Frederick, as he became aware of the direction which his glance had, thus, without his consciousness, assumed. But he did not remove it. On the contrary, the longer he gazed, the more impossible did it appear that he might ever withdraw his vision from the fascination of that tapestry. It was with difficulty that he could reconcile his dreamy and incoherent feelings, with the certainty of being awake. He could, by no means, account for the singular, intense, and overwhelming anxiety which appeared falling, like a shroud, upon his senses. But the tumult without, becoming, suddenly, more violent, with a kind of compulsory, and desperate exertion, he diverted his attention to the glare of ruddy light thrown full by the flaming stables upon the windows of the apartment. The action was but momentary; his gaze returned mechanically to the wall. To his extreme horror and surprise, the head of the gigantic steed had, in the meantime, altered its position. The neck of the animal, before arched, as if in compassion, over the prostrate body of its lord, was now extended at full length, in the direction of the Baron. The eyes, before invisible, now wore an energetic, and human expression; while they gleamed with a fiery, and unusual red, and the distended lips of the apparently enraged horse left in full view his sepulchral and disgusting teeth.

Stupified with terror, the young nobleman tottered to the door. As he threw it open, a flash of red light, streaming far into the chamber, flung his shadow, with a clear, decided outline, against the quivering tapestry: and he shuddered to perceive that shadow, as he staggered, for a moment, upon the threshold, assuming the exact position, and precisely filling up the contour of the relentless, and triumphant murderer of the Saracen Berlifitzing.

With the view of lightening the oppression of his spirits, the Baron hurried into the open air. At the principal gate of the Chateau he encountered three equerries. With much difficulty, and, at the imminent peril of their lives, they were restraining the unnatural, and convulsive plunges of a gigantic, and fiery-coloured horse.

“Whose horse is that? Where did you get him?” demanded the youth, in a querulous, and husky tone of voice, as he became instantly aware that the mysterious steed, in the tapestried chamber, was the very counterpart of the furious animal before his eyes.

“He is your own property, Sire,” replied one of the equerries — “at least, he is claimed by no other owner. We caught him, just now, flying all smoking, and foaming with rage, from the burning stables of the Castle Berlifitzing. Supposing him to have belonged to the old Count’s stud of foreign horses, we led him back as an estray. But the grooms there disclaim any title to the creature, which is singular, since he bears evident marks of a narrow escape from the flames” ——

“The letters W. V. B. are, moreover, branded very distinctly upon his forehead,” interrupted a second equerry. “We, at first, supposed them to be the initials of Wilhelm Von Berlifitzing.”

“Extremely singular!” said the young Baron, with a musing air, apparently unconscious of the meaning of his words. “He is, as you say, a remarkable horse — a prodigious horse! Although, as you very justly observe, of a suspicious and untractable character. Let him be mine, however,” he added, after a pause, “perhaps a rider, like Frederick of Metzengerstein, may tame even the devil, from the stables of Berlifitzing.”

“You appear to be mistaken, my lord, the horse (as I think we mentioned) is not from the stables of the Count. If such were the case, we know our duty better than to bring him in the presence of a noble of your name.”

“True!” observed the Baron, dryly, and, at that instant, a page of the bed-chamber came from the Chateau with a heightened colour, and a precipitate step. He whispered into his master’s ear, an account of the miraculous, and sudden disappearance of a small portion of the tapestry in an apartment which he designated — entering, at the same time, into particulars of a minute, and circumstantial character, but, from the low tone of voice in which these latter were communicated, nothing escaped to gratify the excited curiosity of the equerries.

The young Frederick, however, during the conference, seemed agitated by a variety of emotions. He soon, however, recovered his composure, and an expression of determined malignancy settled upon his countenance, as he gave peremptory orders that a certain chamber should be immediately locked up, and the key placed, forthwith, in his own possession.


“Have you heard of the unhappy death of the hunter Berlifitzing?” said one of his vassals to the Baron, as, after the affair of the page, the huge and mysterious steed, which that nobleman had adopted as his own, plunged, and curvetted with redoubled, and supernatural fury down the long avenue which extended from the Chateau to the stables of Metzengerstein.

“No!” said the Baron, turning abruptly toward the speaker, “dead! say you?”

“It is true, my lord, and is no unwelcome intelligence, I imagine, to a noble of your family?”

A rapid smile, of a peculiar and unintelligible meaning, shot over the beautiful countenance of the listener — “How died he?”

“In his great exertions to rescue a favourite portion of his hunting-stud, he has, himself, perished miserably in the flames.”

“I-n-d-e-e-d!” ejaculated the Baron, as if slowly, and deliberately impressed with the truth of some exciting idea.

“Indeed,” repeated the vassal.

“Shocking!” said the youth, calmly, and returned into the Chateau.

From this date, a marked alteration took place in the outward demeanour of the dissolute young Baron, Frederick Von Metzengerstein. Indeed, his behaviour disappointed every expectation, and proved little in accordance with the views of many a manœuvering mamma, while his habits and manner, still less than formerly, offered any thing congenial with those of the neighbouring aristocracy. He was seldom to be seen at all; never beyond the limits of his own domain. There are few, in this social world, who are utterly companionless, yet so seemed he; unless, indeed, that unnatural, impetuous, and fiery-coloured horse which he thenceforward continually bestrode, had any mysterious right to the title of his friend. Numerous invitations on the part of the neighbourhood for a long time, however, continually flocked in. “Will the Baron attend our excursions? Will the Baron honour our festivals with his presence?” — “Baron Frederick does not hunt — Baron Frederick will not attend,” were the haughty, and laconic answers. These repeated insults were not to be endured by an imperious nobility. Such invitations became less cordial — less frequent. In time they ceased altogether. The widow of the unfortunate Count Berlifitzing, was even heard to express a hope “that the Baron might be at home, when he did not choose to be at home, since he disdained the company of his equals — and ride when he did not wish to ride, since he preferred the society of a horse.” This, to be sure, was a very silly explosion of hereditary pique, and merely proved how singularly unmeaning our sayings are apt to become, when we desire to be unusually energetic.

The charitable, nevertheless, attributed the alteration in the conduct of the young nobleman, to the natural sorrow of a son for the untimely loss of his parents; forgetting, however, his atrocious, and reckless behaviour, during the short period immediately succeeding that bereavement. Some there were, indeed, who suggested a too haughty idea of self-consequence and dignity. Others again, among whom may be mentioned the family physician, did not hesitate in speaking of morbid melancholy, and hereditary ill health; while dark hints of a more equivocal nature, were current among the multitude.

Indeed, the Baron’s perverse attachment to his lately acquired charger, an attachment which seemed to attain new strength from every fresh example of the brute’s ferocious, and demon-like propensities; at length became, in the eyes of all reasonable men, a hideous, and unnatural fervour. In the glare of noon, at the dead hour of night, in sickness or in health, in calm or in tempest, in moonlight or in shadow, the young Metzengerstein seemed rivetted to the saddle of that colossal horse, whose untractable audacities so well accorded with the spirit of his own. There were circumstances, moreover, which coupled with late events, gave an unearthly, and portentous character to the mania of the rider, and the capabilities of the steed. The space passed over in a single leap, had been accurately measured, and was found to exceed, by an incalculable distance, the wildest expectations of the most imaginative; while the red lightning, itself, was declared to have been outridden in many a long-continued, and impetuous career. The Baron, besides had no particular name for the animal, although all the rest of his extensive collection, were distinguished by characteristic appellations. Its stable was appointed at a distance from the others, and with regard to grooming, and other necessary offices, none but the owner, in person, had ever ventured to officiate, or even to enter the enclosure of that particular stall. It was also to be observed, that although the three grooms who had caught the horse, as he fled from the conflagration at Berlifitzing, had succeeded in arresting his course, by means of a chain-bridle and noose, yet no one of the three could, with any certainty affirm, that he had, during that dangerous struggle, or at any period thereafter, actually placed his hand upon the body of the beast.

Among all the retinue of the Baron, however, none were found to doubt the ardour of that extraordinary affection which existed, on the part of the young nobleman, for the fiery qualities of his horse; at least, none but an insignificant, and misshapen little page, whose deformities were in every body’s way, and whose opinions were of the least possible importance. He, if his ideas are worth mentioning at all, had the effrontery to assert, that his master never vaulted into the saddle without an unaccountable, and almost imperceptible shudder, and that upon his return from every habitual ride, during which his panting and bleeding brute was never known to pause in his impetuosity, although he, himself, evinced no appearance of exhaustion, yet an expression of triumphant malignity distorted every muscle in his countenance.

These ominous circumstances portended in the opinion of all people, some awful, and impending calamity. Accordingly one tempestuous night, the Baron descended, like a maniac, from his bed-chamber, and, mounting in great haste, bounded away into the mazes of the forest.

An occurrence so common attracted no particular attention, but his return was looked for with intense anxiety on the part of his domestics, when, after some hours absence, the stupendous, and magnificent battlements of the Chateau Metzengerstein were discovered crackling, and rocking to their very foundation, under the influence of a dense, and livid mass of ungovernable fire. As the flames, when first seen, had already made so terrible a progress, that all efforts to save any portion of the building were evidently futile, the astonished neighbourhood stood idly around in silent, and apathetic wonder. But a new, and fearful object soon rivetted the attention of the multitude, and proved the vast superiority of excitement which the sight of human agony excercises in the feelings of a crowd, above the most appalling spectacles of inanimate matter.

Up the long avenue of aged oaks, which led from the forest to the main entrance of the Chateau Metzengerstein, a steed bearing an unbonneted and disordered rider, was seen leaping with an impetuosity which outstripped the very demon of the tempest, and called forth from every beholder an ejaculation of “Azrael!”

The career of the horseman was, indisputably, on his own part, uncontrollable. The agony of his countenance, the convulsive struggling of his frame gave evidence of superhuman exertion; but no sound, save a solitary shriek, escaped from his lacerated lips, which were bitten through and through, in the intensity of terror. One instant, and the clattering of hoofs resounded sharply, and shrilly, above the roaring of the flames and the shrieking of the winds — another, and clearing, at a single plunge, the gateway, and the moat, the animal bounded, with its rider, far up the tottering staircase of the palace, and was lost in the whirlwind of hissing, and chaotic fire.

The fury of the storm immediately died away, and a dead calm suddenly succeeded. A white flame still enveloped the building, like a shroud, and streaming far away into the quiet atmosphere, shot forth a glare of preternatural light, while a cloud of wreathing smoke settled heavily over the battlements, and slowly, but distincly assumed the appearance of a motionless and colossal horse.

Frederick, Baron Metzengersetin, was the last of a long line of princes. His family name is no longer to be found among the Hungarian aristocracy.


Edgar Allan Poe

Published in 1832

Image by Byam Shaw

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The Poe Museum Blog

Mesmeric Revelation

Mesmeric Revelation

Whatever doubt may still envelop the rationale of mesmerism, its startling facts are now almost universally admitted. Of these latter, those who doubt are your mere doubters by profession — an unprofitable and disreputable tribe. There can be no more absolute waste of time than the attempt to prove, at the present day, that man, by mere exercise of will, can so impress his fellow as to cast him into an abnormal condition, whose phenomena resemble very closely those of death, or at least resemble them more nearly than they do the phenomena of any other normal condition within our cognizance; that, while in this state, the person so impressed employs only with effort, and then feebly, the external organs of sense, yet perceives, with keenly refined perception, and through channels supposed unknown, matters beyond the scope of the physical organs; that, moreover, his intellectual faculties are wonderfully exalted and invigorated; that his sympathies with the person so impressing him are profound; and, finally, that his susceptibility to the impression increases with its frequency, while, in the same proportion, the peculiar phenomena elicited are more extended and more pronounced.

I say that these — which are the laws of mesmerism in its general features — it would be supererogation to demonstrate; nor shall I inflict upon my readers so needless a demonstration to-day. My purpose at present is a very different one indeed. I am impelled, even in the teeth of a world of prejudice, to detail without comment the very remarkable substance of a colloquy, occurring not many days ago between a sleep-waker and myself.

I had been long in the habit of mesmerizing the person in question, (Mr. Vankirk,) and the usual acute susceptibility and exaltation of the mesmeric perception had supervened. For many months he had been laboring under confirmed phthisis, the more distressing effects of which had been relieved by my manipulations; and on the night of Wednesday, the fifteenth instant, I was summoned to his bedside.

The invalid was suffering with acute pain in the region of the heart, and breathed with great difficulty, having all the ordinary symptoms of asthma. In spasms such as these he had usually found relief from the application of mustard to the nervous centres, but to-night this had been attempted in vain.

As I entered his room he greeted me with a cheerful smile, and although evidently in much bodily pain, appeared to be, mentally, quite at ease.

“I sent for you to-night,” he said, “not so much to administer to my bodily ailment as to satisfy me concerning certain psychal impressions which, of late, have occasioned me much anxiety and surprise. I need not tell you how sceptical I have hitherto been on the topic of the soul’s immortality. I cannot deny that there has always existed, as if in that very soul which I have been denying, a vague, half-sentiment of its own existence. But this half-sentiment at no time amounted to conviction. With it my reason had nothing to do. All attempts at logical inquiry resulted, indeed, in leaving me more sceptical than before. I had been advised to study Cousin. I studied him in his own works as well as in those of his European and American echoes. The ‘Charles Elwood’ of Mr. Brownson, for example, was placed in my hands. I read it with profound attention. Throughout I found it logical, but the portions which were not merely logical were unhappily the initial arguments of the disbelieving hero of the book. In his summing up it seemed evident to me that the reasoner had not even succeeded in convincing himself. His end had plainly forgotten his beginning, like the government of Trinculo. In short, I was not long in perceiving that if man is to be intellectually convinced of his own immortality, he will never be so convinced by the mere abstractions which have been so long the fashion of the moralists of England, of France and of Germany. Abstractions may amuse and exercise, but take no hold upon the mind. Here upon earth, at least, philosophy, I am persuaded, will always in vain call upon us to look upon qualities as things. The will may assent — the soul — the intellect, never.

I repeat, then, that I only half felt, and never intellectually believed. But latterly there has been a certain deepening of the feeling, until it has come so nearly to resemble the acquiescence of reason, that I find it difficult to distinguish between the two. I am enabled, too, plainly to trace this effect to the mesmeric influence. I cannot better explain my meaning than by the hypothesis that the mesmeric exaltation enables me to perceive a train of convincing ratiocination — a train which, in my abnormal existence, convinces, but which, in full accordance with the mesmeric phenomena, does not extend, except through its effect, into my normal condition. In sleep-waking, the reasoning and its conclusion — the cause and its effect — are present together. In my natural state, the cause vanishing, the effect only, and perhaps only partially, remains.

These considerations have led me to think that some good results might ensue from a series of well-directed questions propounded to me while mesmerized. You have often observed the profound self-cognizance evinced by the sleep-waker, the extensive knowledge he displays upon all points relating to the mesmeric condition itself; and from this self-cognizance may be deduced hints for the proper conduct of a catechism.”

I consented of course to make this experiment. A few passes threw Mr. Vankirk into the mesmeric sleep. His breathing became immediately more easy, and he seemed to suffer no physical uneasiness. The following conversation then ensued: — V. in the dialogue representing Mr. Vankirk, and P. myself.

P.  Are you asleep?

V.  Yes — no; I would rather sleep more soundly.

P.  (After a few more pauses.) Do you sleep now?

V.  Yes.

P.  Do you still feel the pain in your heart?

V.  No.

P.  How do you think your present illness will result?

V.  (After a long hesitation and speaking as if with effort.) I must die.

P.  Does the idea of death afflict you?

V.  (Very quickly.) No — no!

P.  Are you pleased with the prospect?

V.  If I were awake I should like to die, but now it is no matter. The mesmeric condition is so near death as to content me.

P.  I wish you would explain yourself, Mr. Vankirk.

V.  I am willing to do so, but it requires more effort than I feel able to make. You do not question me properly.

P.  What then shall I ask?

V.  You must begin at the beginning.

P.  The beginning! but where is the beginning?

V.  You know that the beginning is GOD. [This was said in a low, fluctuating tone, and with every sign of the most profound veneration.]

P.  What then is God?

V.  (Hesitating for many minutes.) I cannot tell.

P.  Is not God spirit?

V.  While I was awake I knew what you meant by “spirit,” but now it seems only a word — such for instance as truth, beauty — a quality, I mean.

P.  Is not God immaterial?

V.  There is no immateriality — it is a mere word. That which is not matter is not at all, unless qualities are things.

P.  Is God, then, material?

V.  No. [This reply startled me very much.]

P.  What then is he?

V.  (After a long pause, and mutteringly.) I see — but it is a thing difficult to tell. [Another long pause.] He is not spirit, for he exists. Nor is he matter, as you understand it. But there are gradations of matter of which man knows nothing; the grosser impelling the finer, the finer pervading the grosser. The atmosphere, for example, impels or modifies the electric principle, while the electric principle permeates the atmosphere. These gradations of matter increase in rarity or fineness, until we arrive at a matter unparticled — without particles — indivisible — one; and here the law of impulsion and permeation is modified. The ultimate, or unparticled matter, not only permeates all things but impels all things — and thus is all things within itself. This matter is God. What men vaguely attempt to embody in the word “thought,” is this matter in motion.

P.  The metaphysicians maintain that all action is reducible to motion and thinking, and that the latter is the origin of the former.

V.  Yes; and I now see the confusion of idea. Motion is the action of mind — not of thinking. The unparticled matter, or God, in quiescence, is (as nearly as we can conceive it) what men call mind. And the power of self-movement (equivalent in effect to human volition) is, in the unparticled matter, the result of its unity and omniprevalence; how, I know not, and now clearly see that I shall never know. But the unparticled matter, set in motion by a law, or quality, existing within itself, is thinking.

P.  Can you give me no more precise idea of what you term the unparticled matter?

V.  The matters of which man is cognizant escape the senses in gradation. We have, for example, a metal, a piece of wood, a drop of water, the atmosphere, a gas, caloric, light, electricity, the luminiferous ether. Now we call all these things matter, and embrace all matter in one general definition; but in spite of this, there can be no two ideas more essentially distinct than that which we attach to a metal, and that which we attach to the luminiferous ether. When we reach the latter, we feel an almost irresistible inclination to class it with spirit, or with nihility. The only consideration which restrains us is our conception of its atomic constitution; and here, even, we have to seek aid from our notion of an atom, possessing in infinite minuteness, solidity, palpability, weight. Destroy the idea of the atomic constitution and we should no longer be able to regard the ether as an entity, or at least as matter. For want of a better word we might term it spirit. Take, now, a step beyond the luminiferous ether — conceive a matter as much more rare than the ether as this ether is more rare than the metal, and we arrive at once (in spite of all the school dogmas) at a unique mass — at unparticled matter. For, although we may admit infinite littleness in the atoms themselves, the infinitude of littleness in the spaces between them is an absurdity. There will be a point — there will be a degree of rarity, at which, if the atoms are sufficiently numerous, the interspaces must vanish, and the mass absolutely coalesce. But the consideration of the atomic construction being now taken away, the nature of the mass inevitably glides into what we conceive of spirit. It is clear, however, that it is as fully matter as before. The truth is, it is impossible to conceive spirit, since it is impossible to imagine what is not. When we flatter ourselves that we have formed its conception, we have merely deceived our understanding by the consideration of infinitely rarified matter.

P.  But, in all this, is there nothing of irreverence? [I was forced to repeat this question before the sleep-waker fully comprehended my meaning.]

V.  Can you say why matter should be less reverenced than mind? But you forget that the matter of which I speak is, in all respects, the very “mind” or “spirit” of the schools, so far as regards its high capacities, and is, moreover, the “matter” of these schools at the same time. God, with all the powers attributed to spirit, is but the perfection of matter.

P.  You assert, then, that the unparticled matter, in motion, is thought?

V.  In general, this motion is the universal thought of the universal mind. This thought creates. All created things are but the thoughts of God.

P.  You say “in general.”

V.  Yes. The universal mind is God. For new individualities, matter is necessary.

P.  But you now speak of “mind” and “matter” as do the metaphysicians.

V.  Yes — to avoid confusion. When I say “mind,” I mean the unparticled or ultimate matter; by “matter,” I intend all else.

P.  You were saying that “for new individualities matter is necessary.”

V.  Yes; for mind, existing unincorporate, is merely God. To create individual, thinking beings, it was necessary to incarnate portions of the divine mind. Thus man is individualized. Divested of corporate investiture, he were God. Now, the particular motion of the incarnated portions of the unparticled matter is the thought of man; as the motion of the whole is that of God.

P.  You say that divested of the body man will be God?

V.  (After much hesitation.) I could not have said this; it is an absurdity.

P.  (Referring to my notes.) You did say that “divested of corporate investiture man were God.”

V.  And this is true. Man thus divested would be God — would be unindividualized. But he can never be thus divested — at least never will be — else we must imagine an action of God returning upon itself — a purposeless and futile action. Man is a creature. Creatures are thoughts of God. It is the nature of thought to be irrevocable.

P.  I do not comprehend. You say that man will never put off the body?

V.  I say that he will never be bodiless.

P.  Explain.

V.  There are two bodies — the rudimental and the complete; corresponding with the two conditions of the worm and the butterfly. What we call “death,” is but the painful metamorphosis. Our present incarnation is progressive, preparatory, temporary. Our future is perfected, ultimate, immortal. The ultimate life is the full design.

P.  But of the worm’s metamorphosis we are palpably cognizant.

V.  We, certainly — but not the worm. The matter of which our rudimental body is composed, is within the ken of the organs of that body; or more distinctly our rudimental organs are adapted to the matter of which is formed the rudimental body; but not to that of which the ultimate is composed. The ultimate body thus escapes our rudimental senses, and we perceive only the shell which falls in decaying from the inner form; not that inner form itself; but this inner form, as well as the shell, is appreciable by those who have already acquired the ultimate life.

P.  You have often said that the mesmeric state very nearly resembles death. How is this?

V.  When I say that it resembles death, I mean that it resembles the ultimate life; for the senses of my rudimental life are in abeyance, and I perceive external things directly, without organs, through a medium which I shall employ in the ultimate, unorganized life.

P.  Unorganized?

V.  Yes; organs are contrivances by which the individual is brought into sensible relation with particular classes and forms of matter, to the exclusion of other classes and forms. The organs of man are adapted to his rudimental condition, and to that only; his ultimate condition, being unorganized, is of unlimited comprehension in all points but one — the nature of the volition, or motion, of the unparticled matter. You will have a distinct idea of the ultimate body by conceiving it to be entire brain. This it is not; but a conception of this nature will bring you near a comprehension of what it is. A luminous body imparts vibration to the luminiferous ether. The vibrations generate similar ones within the retina, which again communicate similar ones to the optic nerve. The nerve conveys similar ones to the brain; the brain, also, similar ones to the unparticled matter which permeates it. The motion of this latter is thought, of which perception is the first undulation. This is the mode by which the mind of the rudimental life communicates with the external world; and this external world is limited, through the idiosyncrasy of the organs. But in the ultimate, unorganized life, the external world reaches the whole body, (which is of a substance having affinity to brain, as I have said,) with no other intervention than that of an infinitely rarer ether than even the luminiferous; and to this ether — in unison with it — the whole body vibrates, setting in motion the unparticled matter which permeates it. It is to the absence of idiosyncratic organs, therefore, that we must attribute the nearly unlimited perception of the ultimate life. To rudimental beings, organs are the cages necessary to confine them until fledged.

P.  You speak of rudimental “beings.” Are there other rudimental thinking beings than man?

V.  The multitudinous conglomeration of rare matter into nebulæ, planets, suns and other bodies which are neither nebulæ, suns, nor planets, is for the sole purpose of supplying pabulum for the idiosyncrasy of the organs of an infinity of rudimental beings. But for the necessity of the rudimental, prior to the ultimate life, there would have been no bodies such as these. Each of these is tenanted by a distinct variety of organic, rudimental, thinking creatures. In all, the organs vary with the features of the place tenanted. At death, or metamorphosis, these creatures, enjoying the ultimate life, and cognizant of all secrets but the one, pervade at pleasure the weird dominions of the infinite.

As the sleep-waker pronounced these latter words, in a feeble tone, I observed upon his countenance a singular expression, which somewhat alarmed me, and induced me to awake him at once. No sooner had I done this, than, with a bright smile irradiating all his features, he fell back upon his pillow and expired. I noticed that in less than a minute afterward his corpse had all the stern rigidity of stone.


Edgar Allan Poe

Published in 1844