Tuesday, 15 February 2022

Cleopatra






ACT I

An October night on the Syrian border of Egypt towards the end of the XXXIII Dynasty, in the year 706 by Roman computation, afterwards reckoned by Christian computation as 48 B.C. A great radiance of silver fire, the dawn of a moonlit night, is rising in the east. The stars and the cloudless sky are our own contemporaries, nineteen and a half centuries younger than we know them; but you would not guess that from their appearance. Below them are two notable drawbacks of civilization: a palace, and soldiers. The palace, an old, low, Syrian building of whitened mud, is not so ugly as Buckingham Palace; and the officers in the courtyard are more highly civilized than modern English officers: for example, they do not dig up the corpses of their dead enemies and mutilate them, as we dug up Cromwell and the Mahdi. They are in two groups: one intent on the gambling of their captain Belzanor, a warrior of fifty, who, with his spear on the ground beside his knee, is stooping to throw dice with a sly-looking young Persian recruit; the other gathered about a guardsman who has just finished telling a naughty story (still current in English barracks) at which they are laughing uproariously. They are about a dozen in number, all highly aristocratic young Egyptian guardsmen, handsomely equipped with weapons and armor, very unEnglish in point of not being ashamed of and uncomfortable in their professional dress; on the contrary, rather ostentatiously and arrogantly warlike, as valuing themselves on their military caste.

Belzanor is a typical veteran, tough and wilful; prompt, capable and crafty where brute force will serve; helpless and boyish when it will not: an effective sergeant, an incompetent general, a deplorable dictator. Would, if influentially connected, be employed in the two last capacities by a modern European State on the strength of his success in the first. Is rather to be pitied just now in view of the fact that Julius Caesar is invading his country. Not knowing this, is intent on his game with the Persian, whom, as a foreigner, he considers quite capable of cheating him.

His subalterns are mostly handsome young fellows whose interest in the game and the story symbolizes with tolerable completeness the main interests in life of which they are conscious. Their spears are leaning against the walls, or lying on the ground ready to their hands. The corner of the courtyard forms a triangle of which one side is the front of the palace, with a doorway, the other a wall with a gateway. The storytellers are on the palace side: the gamblers, on the gateway side. Close to the gateway, against the wall, is a stone block high enough to enable a Nubian sentinel, standing on it, to look over the wall. The yard is lighted by a torch stuck in the wall. As the laughter from the group round the storyteller dies away, the kneeling Persian, winning the throw, snatches up the stake from the ground.


BELZANOR. By Apis, Persian, thy gods are good to thee.

THE PERSIAN. Try yet again, O captain. Double or quits!

BELZANOR. No more. I am not in the vein.

THE SENTINEL (poising his javelin as he peers over the wall). Stand. Who goes there?

They all start, listening. A strange voice replies from without.

VOICE. The bearer of evil tidings.

BELZANOR (calling to the sentry). Pass him.

THE SENTINEL (grounding his javelin). Draw near, O bearer of evil tidings.

BELZANOR (pocketing the dice and picking up his spear). Let us receive this man with honor. He bears evil tidings.

The guardsmen seize their spears and gather about the gate, leaving a way through for the new comer.

PERSIAN (rising from his knee). Are evil tidings, then, honorable?

BELZANOR. O barbarous Persian, hear my instruction. In Egypt the bearer of good tidings is sacrificed to the gods as a thank offering; but no god will accept the blood of the messenger of evil. When we have good tidings, we are careful to send them in the mouth of the cheapest slave we can find. Evil tidings are borne by young noblemen who desire to bring themselves into notice. (They join the rest at the gate.)

THE SENTINEL. Pass, O young captain; and bow the head in the House of the Queen.

VOICE. Go anoint thy javelin with fat of swine, O Blackamoor; for before morning the Romans will make thee eat it to the very butt.

The owner of the voice, a fairhaired dandy, dressed in a different fashion to that affected by the guardsmen, but no less extravagantly, comes through the gateway laughing. He is somewhat battlestained; and his left forearm, bandaged, comes through a torn sleeve. In his right hand he carries a Roman sword in its sheath. He swaggers down the courtyard, the Persian on his right, Belzanor on his left, and the guardsmen crowding down behind him.

BELZANOR. Who art thou that laughest in the House of Cleopatra the Queen, and in the teeth of Belzanor, the captain of her guard?

THE NEW COMER. I am Bel Affris, descended from the gods.

BELZANOR (ceremoniously). Hail, cousin!

ALL (except the Persian). Hail, cousin!

PERSIAN. All the Queen’s guards are descended from the gods, O stranger, save myself. I am Persian, and descended from many kings.

BEL AFFRIS (to the guardsmen). Hail, cousins! (To the Persian, condescendingly) Hail, mortal!

BELZANOR. You have been in battle, Bel Affris; and you are a soldier among soldiers. You will not let the Queen’s women have the first of your tidings.

BEL AFFRIS. I have no tidings, except that we shall have our throats cut presently, women, soldiers, and all.

PERSIAN (to Belzanor). I told you so.

THE SENTINEL (who has been listening). Woe, alas!

BEL AFFRIS (calling to him). Peace, peace, poor Ethiop: destiny is with the gods who painted thee black. (To Belzanor) What has this mortal (indicating the Persian) told you?

BELZANOR. He says that the Roman Julius Caesar, who has landed on our shores with a handful of followers, will make himself master of Egypt. He is afraid of the Roman soldiers. (The guardsmen laugh with boisterous scorn.) Peasants, brought up to scare crows and follow the plough. Sons of smiths and millers and tanners! And we nobles, consecrated to arms, descended from the gods!

PERSIAN. Belzanor: the gods are not always good to their poor relations.

BELZANOR (hotly, to the Persian). Man to man, are we worse than the slaves of Caesar?

BEL AFFRIS (stepping between them). Listen, cousin. Man to man, we Egyptians are as gods above the Romans.

THE GUARDSMEN (exultingly). Aha!

BEL AFFRIS. But this Caesar does not pit man against man: he throws a legion at you where you are weakest as he throws a stone from a catapult; and that legion is as a man with one head, a thousand arms, and no religion. I have fought against them; and I know.

BELZANOR (derisively). Were you frightened, cousin?

The guardsmen roar with laughter, their eyes sparkling at the wit of their captain.

BEL AFFRIS. No, cousin; but I was beaten. They were frightened (perhaps); but they scattered us like chaff.

The guardsmen, much damped, utter a growl of contemptuous disgust.

BELZANOR. Could you not die?

BEL AFFRIS. No: that was too easy to be worthy of a descendant of the gods. Besides, there was no time: all was over in a moment. The attack came just where we least expected it.

BELZANOR. That shews that the Romans are cowards.

BEL AFFRIS. They care nothing about cowardice, these Romans: they fight to win. The pride and honor of war are nothing to them.

PERSIAN. Tell us the tale of the battle. What befell?

THE GUARDSMEN (gathering eagerly round Bel Affris). Ay: the tale of the battle.

BEL AFFRIS. Know then, that I am a novice in the guard of the temple of Ra in Memphis, serving neither Cleopatra nor her brother Ptolemy, but only the high gods. We went a journey to inquire of Ptolemy why he had driven Cleopatra into Syria, and how we of Egypt should deal with the Roman Pompey, newly come to our shores after his defeat by Caesar at Pharsalia. What, think ye, did we learn? Even that Caesar is coming also in hot pursuit of his foe, and that Ptolemy has slain Pompey, whose severed head he holds in readiness to present to the conqueror. (Sensation among the guardsmen.) Nay, more: we found that Caesar is already come; for we had not made half a day’s journey on our way back when we came upon a city rabble flying from his legions, whose landing they had gone out to withstand.

BELZANOR. And ye, the temple guard! Did you not withstand these legions?

BEL AFFRIS. What man could, that we did. But there came the sound of a trumpet whose voice was as the cursing of a black mountain. Then saw we a moving wall of shields coming towards us. You know how the heart burns when you charge a fortified wall; but how if the fortified wall were to charge you?

THE PERSIAN (exulting in having told them so). Did I not say it?

BEL AFFRIS. When the wall came nigh, it changed into a line of men—common fellows enough, with helmets, leather tunics, and breastplates. Every man of them flung his javelin: the one that came my way drove through my shield as through a papyrus—lo there! (he points to the bandage on his left arm) and would have gone through my neck had I not stooped. They were charging at the double then, and were upon us with short swords almost as soon as their javelins. When a man is close to you with such a sword, you can do nothing with our weapons: they are all too long.

THE PERSIAN. What did you do?

BEL AFFRIS. Doubled my fist and smote my Roman on the sharpness of his jaw. He was but mortal after all: he lay down in a stupor; and I took his sword and laid it on. (Drawing the sword) Lo! a Roman sword with Roman blood on it!

THE GUARDSMEN (approvingly). Good! (They take the sword and hand it round, examining it curiously.)

THE PERSIAN. And your men?

BEL AFFRIS. Fled. Scattered like sheep.

BELZANOR (furiously). The cowardly slaves! Leaving the descendants of the gods to be butchered!

BEL AFFRIS (with acid coolness). The descendants of the gods did not stay to be butchered, cousin. The battle was not to the strong; but the race was to the swift. The Romans, who have no chariots, sent a cloud of horsemen in pursuit, and slew multitudes. Then our high priest’s captain rallied a dozen descendants of the gods and exhorted us to die fighting. I said to myself: surely it is safer to stand than to lose my breath and be stabbed in the back; so I joined our captain and stood. Then the Romans treated us with respect; for no man attacks a lion when the field is full of sheep, except for the pride and honor of war, of which these Romans know nothing. So we escaped with our lives; and I am come to warn you that you must open your gates to Caesar; for his advance guard is scarce an hour behind me; and not an Egyptian warrior is left standing between you and his legions.

THE SENTINEL. Woe, alas! (He throws down his javelin and flies into the palace.)

BELZANOR. Nail him to the door, quick! (The guardsmen rush for him with their spears; but he is too quick for them.) Now this news will run through the palace like fire through stubble.

BEL AFFRIS. What shall we do to save the women from the Romans?

BELZANOR. Why not kill them?

PERSIAN. Because we should have to pay blood money for some of them. Better let the Romans kill them: it is cheaper.

BELZANOR (awestruck at his brain power). O subtle one! O serpent!

BEL AFFRIS. But your Queen?

BELZANOR. True: we must carry off Cleopatra.

BEL AFFRIS. Will ye not await her command?

BELZANOR. Command! a girl of sixteen! Not we. At Memphis ye deem her a Queen: here we know better. I will take her on the crupper of my horse. When we soldiers have carried her out of Caesar’s reach, then the priests and the nurses and the rest of them can pretend she is a queen again, and put their commands into her mouth.

PERSIAN. Listen to me, Belzanor.

BELZANOR. Speak, O subtle beyond thy years.

THE PERSIAN. Cleopatra’s brother Ptolemy is at war with her. Let us sell her to him.

THE GUARDSMEN. O subtle one! O serpent!

BELZANOR. We dare not. We are descended from the gods; but Cleopatra is descended from the river Nile; and the lands of our fathers will grow no grain if the Nile rises not to water them. Without our father’s gifts we should live the lives of dogs.

PERSIAN. It is true: the Queen’s guard cannot live on its pay. But hear me further, O ye kinsmen of Osiris.

THE GUARDSMEN. Speak, O subtle one. Hear the serpent begotten!

PERSIAN. Have I heretofore spoken truly to you of Caesar, when you thought I mocked you?

GUARDSMEN. Truly, truly.

BELZANOR (reluctantly admitting it). So Bel Affris says.

PERSIAN. Hear more of him, then. This Caesar is a great lover of women: he makes them his friends and counselors.

BELZANOR. Faugh! This rule of women will be the ruin of Egypt.

THE PERSIAN. Let it rather be the ruin of Rome! Caesar grows old now: he is past fifty and full of labors and battles. He is too old for the young women; and the old women are too wise to worship him.

BEL AFFRIS. Take heed, Persian. Caesar is by this time almost within earshot.

PERSIAN. Cleopatra is not yet a woman: neither is she wise. But she already troubles men’s wisdom.

BELZANOR. Ay: that is because she is descended from the river Nile and a black kitten of the sacred White Cat. What then?

PERSIAN. Why, sell her secretly to Ptolemy, and then offer ourselves to Caesar as volunteers to fight for the overthrow of her brother and the rescue of our Queen, the Great Granddaughter of the Nile.

THE GUARDSMEN. O serpent!

PERSIAN. He will listen to us if we come with her picture in our mouths. He will conquer and kill her brother, and reign in Egypt with Cleopatra for his Queen. And we shall be her guard.

GUARDSMEN. O subtlest of all the serpents! O admiration! O wisdom!

BEL AFFRIS. He will also have arrived before you have done talking, O word spinner.

BELZANOR. That is true. (An affrighted uproar in the palace interrupts him.) Quick: the flight has begun: guard the door. (They rush to the door and form a cordon before it with their spears. A mob of women-servants and nurses surges out. Those in front recoil from the spears, screaming to those behind to keep back. Belzanor’s voice dominates the disturbance as he shouts) Back there. In again, unprofitable cattle.

THE GUARDSMEN. Back, unprofitable cattle.

BELZANOR. Send us out Ftatateeta, the Queen’s chief nurse.

THE WOMEN (calling into the palace). Ftatateeta, Ftatateeta. Come, come. Speak to Belzanor.

A WOMAN. Oh, keep back. You are thrusting me on the spearheads.

A huge grim woman, her face covered with a network of tiny wrinkles, and her eyes old, large, and wise; sinewy handed, very tall, very strong; with the mouth of a bloodhound and the jaws of a bulldog, appears on the threshold. She is dressed like a person of consequence in the palace, and confronts the guardsmen insolently.

FTATATEETA. Make way for the Queen’s chief nurse.

BELZANOR (with solemn arrogance). Ftatateeta: I am Belzanor, the captain of the Queen’s guard, descended from the gods.

FTATATEETA (retorting his arrogance with interest). Belzanor: I am Ftatateeta, the Queen’s chief nurse; and your divine ancestors were proud to be painted on the wall in the pyramids of the kings whom my fathers served.

The women laugh triumphantly.

BELZANOR (with grim humor). Ftatateeta: daughter of a long-tongued, swivel-eyed chameleon, the Romans are at hand. (A cry of terror from the women: they would fly but for the spears.) Not even the descendants of the gods can resist them; for they have each man seven arms, each carrying seven spears. The blood in their veins is boiling quicksilver; and their wives become mothers in three hours, and are slain and eaten the next day.

A shudder of horror from the women. Ftatateeta, despising them and scorning the soldiers, pushes her way through the crowd and confronts the spear points undismayed.

FTATATEETA. Then fly and save yourselves, O cowardly sons of the cheap clay gods that are sold to fish porters; and leave us to shift for ourselves.

BELZANOR. Not until you have first done our bidding, O terror of manhood. Bring out Cleopatra the Queen to us and then go whither you will.

FTATATEETA (with a derisive laugh). Now I know why the gods have taken her out of our hands. (The guardsmen start and look at one another). Know, thou foolish soldier, that the Queen has been missing since an hour past sun down.

BELZANOR (furiously). Hag: you have hidden her to sell to Caesar or her brother. (He grasps her by the left wrist, and drags her, helped by a few of the guard, to the middle of the courtyard, where, as they fling her on her knees, he draws a murderous looking knife.) Where is she? Where is she? or— (He threatens to cut her throat.)

FTATATEETA (savagely). Touch me, dog; and the Nile will not rise on your fields for seven times seven years of famine.

BELZANOR (frightened, but desperate). I will sacrifice: I will pay. Or stay. (To the Persian) You, O subtle one: your father’s lands lie far from the Nile. Slay her.

PERSIAN (threatening her with his knife). Persia has but one god; yet he loves the blood of old women. Where is Cleopatra?

FTATATEETA. Persian: as Osiris lives, I do not know. I chid her for bringing evil days upon us by talking to the sacred cats of the priests, and carrying them in her arms. I told her she would be left alone here when the Romans came as a punishment for her disobedience. And now she is gone—run away—hidden. I speak the truth. I call Osiris to witness——

THE WOMEN (protesting officiously). She speaks the truth, Belzanor.

BELZANOR. You have frightened the child: she is hiding. Search—quick—into the palace—search every corner.

The guards, led by Belzanor, shoulder their way into the palace through the flying crowd of women, who escape through the courtyard gate.

FTATATEETA (screaming). Sacrilege! Men in the Queen’s chambers! Sa— (Her voice dies away as the Persian puts his knife to her throat.)

BEL AFFRIS (laying a hand on Ftatateeta’s left shoulder). Forbear her yet a moment, Persian. (To Ftatateeta, very significantly) Mother: your gods are asleep or away hunting; and the sword is at your throat. Bring us to where the Queen is hid, and you shall live.

FTATATEETA (contemptuously). Who shall stay the sword in the hand of a fool, if the high gods put it there? Listen to me, ye young men without understanding. Cleopatra fears me; but she fears the Romans more. There is but one power greater in her eyes than the wrath of the Queen’s nurse and the cruelty of Caesar; and that is the power of the Sphinx that sits in the desert watching the way to the sea. What she would have it know, she tells into the ears of the sacred cats; and on her birthday she sacrifices to it and decks it with poppies. Go ye therefore into the desert and seek Cleopatra in the shadow of the Sphinx; and on your heads see to it that no harm comes to her.

BEL AFFRIS (to the Persian). May we believe this, O subtle one?

PERSIAN. Which way come the Romans?

BEL AFFRIS. Over the desert, from the sea, by this very Sphinx.

PERSIAN (to Ftatateeta). O mother of guile! O aspic’s tongue! You have made up this tale so that we two may go into the desert and perish on the spears of the Romans. (Lifting his knife) Taste death.

FTATATEETA. Not from thee, baby. (She snatches his ankle from under him and flies stooping along the palace wall, vanishing in the darkness within its precinct. Bel Affris roars with laughter as the Persian tumbles. The guardsmen rush out of the palace with Belzanor and a mob of fugitives, mostly carrying bundles.)

PERSIAN. Have you found Cleopatra?

BELZANOR. She is gone. We have searched every corner.

THE NUBIAN SENTINEL (appearing at the door of the palace). Woe! Alas! Fly, fly!

BELZANOR. What is the matter now?

THE NUBIAN SENTINEL. The sacred white cat has been stolen.

ALL. Woe! Woe! (General panic. They all fly with cries of consternation. The torch is thrown down and extinguished in the rush. Darkness. The noise of the fugitives dies away. Dead silence. Suspense. Then the blackness and stillness breaks softly into silver mist and strange airs as the windswept harp of Memnon plays at the dawning of the moon. It rises full over the desert; and a vast horizon comes into relief, broken by a huge shape which soon reveals itself in the spreading radiance as a Sphinx pedestalled on the sands. The light still clears, until the upraised eyes of the image are distinguished looking straight forward and upward in infinite fearless vigil, and a mass of color between its great paws defines itself as a heap of red poppies on which a girl lies motionless, her silken vest heaving gently and regularly with the breathing of a dreamless sleeper, and her braided hair glittering in a shaft of moonlight like a bird’s wing.

Suddenly there comes from afar a vaguely fearful sound (it might be the bellow of a Minotaur softened by great distance) and Memnon’s music stops. Silence: then a few faint high-ringing trumpet notes. Then silence again. Then a man comes from the south with stealing steps, ravished by the mystery of the night, all wonder, and halts, lost in contemplation, opposite the left flank of the Sphinx, whose bosom, with its burden, is hidden from him by its massive shoulder.)

THE MAN. Hail, Sphinx: salutation from Julius Caesar! I have wandered in many lands, seeking the lost regions from which my birth into this world exiled me, and the company of creatures such as I myself. I have found flocks and pastures, men and cities, but no other Caesar, no air native to me, no man kindred to me, none who can do my day’s deed, and think my night’s thought. In the little world yonder, Sphinx, my place is as high as yours in this great desert; only I wander, and you sit still; I conquer, and you endure; I work and wonder, you watch and wait; I look up and am dazzled, look down and am darkened, look round and am puzzled, whilst your eyes never turn from looking out—out of the world—to the lost region—the home from which we have strayed. Sphinx, you and I, strangers to the race of men, are no strangers to one another: have I not been conscious of you and of this place since I was born? Rome is a madman’s dream: this is my Reality. These starry lamps of yours I have seen from afar in Gaul, in Britain, in Spain, in Thessaly, signalling great secrets to some eternal sentinel below, whose post I never could find. And here at last is their sentinel—an image of the constant and immortal part of my life, silent, full of thoughts, alone in the silver desert. Sphinx, Sphinx: I have climbed mountains at night to hear in the distance the stealthy footfall of the winds that chase your sands in forbidden play—our invisible children, O Sphinx, laughing in whispers. My way hither was the way of destiny; for I am he of whose genius you are the symbol: part brute, part woman, and part God—nothing of man in me at all. Have I read your riddle, Sphinx?

THE GIRL (who has wakened, and peeped cautiously from her nest to see who is speaking). Old gentleman.

CAESAR (starting violently, and clutching his sword). Immortal gods!

THE GIRL. Old gentleman: don’t run away.

CAESAR (stupefied). “Old gentleman: don’t run away!!!” This! To Julius Caesar!

THE GIRL (urgently). Old gentleman.

CAESAR. Sphinx: you presume on your centuries. I am younger than you, though your voice is but a girl’s voice as yet.

THE GIRL. Climb up here, quickly; or the Romans will come and eat you.

CAESAR (running forward past the Sphinx’s shoulder, and seeing her). A child at its breast! A divine child!

THE GIRL. Come up quickly. You must get up at its side and creep round.

CAESAR (amazed). Who are you?

THE GIRL. Cleopatra, Queen of Egypt.

CAESAR. Queen of the Gypsies, you mean.

CLEOPATRA. You must not be disrespectful to me, or the Sphinx will let the Romans eat you. Come up. It is quite cosy here.

CAESAR (to himself). What a dream! What a magnificent dream! Only let me not wake, and I will conquer ten continents to pay for dreaming it out to the end. (He climbs to the Sphinx’s flank, and presently reappears to her on the pedestal, stepping round its right shoulder.)

CLEOPATRA. Take care. That’s right. Now sit down: you may have its other paw. (She seats herself comfortably on its left paw.) It is very powerful and will protect us; but (shivering, and with plaintive loneliness) it would not take any notice of me or keep me company. I am glad you have come: I was very lonely. Did you happen to see a white cat anywhere?

CAESAR (sitting slowly down on the right paw in extreme wonderment). Have you lost one?

CLEOPATRA. Yes: the sacred white cat: is it not dreadful? I brought him here to sacrifice him to the Sphinx; but when we got a little way from the city a black cat called him, and he jumped out of my arms and ran away to it. Do you think that the black cat can have been my great-great-great-grandmother?

CAESAR (staring at her). Your great-great-great-grandmother! Well, why not? Nothing would surprise me on this night of nights.

CLEOPATRA. I think it must have been. My great-grandmother’s great-grandmother was a black kitten of the sacred white cat; and the river Nile made her his seventh wife. That is why my hair is so wavy. And I always want to be let do as I like, no matter whether it is the will of the gods or not: that is because my blood is made with Nile water.

CAESAR. What are you doing here at this time of night? Do you live here?

CLEOPATRA. Of course not: I am the Queen; and I shall live in the palace at Alexandria when I have killed my brother, who drove me out of it. When I am old enough I shall do just what I like. I shall be able to poison the slaves and see them wriggle, and pretend to Ftatateeta that she is going to be put into the fiery furnace.

CAESAR. Hm! Meanwhile why are you not at home and in bed?

CLEOPATRA. Because the Romans are coming to eat us all. You are not at home and in bed either.

CAESAR (with conviction). Yes I am. I live in a tent; and I am now in that tent, fast asleep and dreaming. Do you suppose that I believe you are real, you impossible little dream witch?

CLEOPATRA (giggling and leaning trustfully towards him). You are a funny old gentleman. I like you.

CAESAR. Ah, that spoils the dream. Why don’t you dream that I am young?

CLEOPATRA. I wish you were; only I think I should be more afraid of you. I like men, especially young men with round strong arms; but I am afraid of them. You are old and rather thin and stringy; but you have a nice voice; and I like to have somebody to talk to, though I think you are a little mad. It is the moon that makes you talk to yourself in that silly way.

CAESAR. What! you heard that, did you? I was saying my prayers to the great Sphinx.

CLEOPATRA. But this isn’t the great Sphinx.

CAESAR (much disappointed, looking up at the statue). What!

CLEOPATRA. This is only a dear little kitten of the Sphinx. Why, the great Sphinx is so big that it has a temple between its paws. This is my pet Sphinx. Tell me: do you think the Romans have any sorcerers who could take us away from the Sphinx by magic?

CAESAR. Why? Are you afraid of the Romans?

CLEOPATRA (very seriously). Oh, they would eat us if they caught us. They are barbarians. Their chief is called Julius Caesar. His father was a tiger and his mother a burning mountain; and his nose is like an elephant’s trunk. (Caesar involuntarily rubs his nose.) They all have long noses, and ivory tusks, and little tails, and seven arms with a hundred arrows in each; and they live on human flesh.

CAESAR. Would you like me to shew you a real Roman?

CLEOPATRA (terrified). No. You are frightening me.

CAESAR. No matter: this is only a dream——

CLEOPATRA (excitedly). It is not a dream: it is not a dream. See, see. (She plucks a pin from her hair and jabs it repeatedly into his arm.)

CAESAR. Ffff—Stop. (Wrathfully) How dare you?

CLEOPATRA (abashed). You said you were dreaming. (Whimpering) I only wanted to shew you——

CAESAR (gently). Come, come: don’t cry. A queen mustn’t cry. (He rubs his arm, wondering at the reality of the smart.) Am I awake? (He strikes his hand against the Sphinx to test its solidity. It feels so real that he begins to be alarmed, and says perplexedly) Yes, I—(quite panic-stricken) no: impossible: madness, madness! (Desperately) Back to camp—to camp. (He rises to spring down from the pedestal.)

CLEOPATRA (flinging her arms in terror round him). No: you shan’t leave me. No, no, no: don’t go. I’m afraid—afraid of the Romans.

CAESAR (as the conviction that he is really awake forces itself on him). Cleopatra: can you see my face well?

CLEOPATRA. Yes. It is so white in the moonlight.

CAESAR. Are you sure it is the moonlight that makes me look whiter than an Egyptian? (Grimly) Do you notice that I have a rather long nose?

CLEOPATRA (recoiling, paralyzed by a terrible suspicion). Oh!

CAESAR. It is a Roman nose, Cleopatra.

CLEOPATRA. Ah! (With a piercing scream she springs up; darts round the left shoulder of the Sphinx; scrambles down to the sand; and falls on her knees in frantic supplication, shrieking) Bite him in two, Sphinx: bite him in two. I meant to sacrifice the white cat—I did indeed—I (Caesar, who has slipped down from the pedestal, touches her on the shoulder) Ah! (She buries her head in her arms.)

CAESAR. Cleopatra: shall I teach you a way to prevent Caesar from eating you?

CLEOPATRA (clinging to him piteously). Oh do, do, do. I will steal Ftatateeta’s jewels and give them to you. I will make the river Nile water your lands twice a year.

CAESAR. Peace, peace, my child. Your gods are afraid of the Romans: you see the Sphinx dare not bite me, nor prevent me carrying you off to Julius Caesar.

CLEOPATRA (in pleading murmurings). You won’t, you won’t. You said you wouldn’t.

CAESAR. Caesar never eats women.

CLEOPATRA (springing up full of hope). What!

CAESAR (impressively). But he eats girls (she relapses) and cats. Now you are a silly little girl; and you are descended from the black kitten. You are both a girl and a cat.

CLEOPATRA (trembling). And will he eat me?

CAESAR. Yes; unless you make him believe that you are a woman.

CLEOPATRA. Oh, you must get a sorcerer to make a woman of me. Are you a sorcerer?

CAESAR. Perhaps. But it will take a long time; and this very night you must stand face to face with Caesar in the palace of your fathers.

CLEOPATRA. No, no. I daren’t.

CAESAR. Whatever dread may be in your soul—however terrible Caesar may be to you—you must confront him as a brave woman and a great queen; and you must feel no fear. If your hand shakes: if your voice quavers; then—night and death! (She moans.) But if he thinks you worthy to rule, he will set you on the throne by his side and make you the real ruler of Egypt.

CLEOPATRA (despairingly). No: he will find me out: he will find me out.

CAESAR (rather mournfully). He is easily deceived by women. Their eyes dazzle him; and he sees them not as they are, but as he wishes them to appear to him.

CLEOPATRA (hopefully). Then we will cheat him. I will put on Ftatateeta’s head-dress; and he will think me quite an old woman.

CAESAR. If you do that he will eat you at one mouthful.

CLEOPATRA. But I will give him a cake with my magic opal and seven hairs of the white cat baked in it; and——

CAESAR (abruptly). Pah! you are a little fool. He will eat your cake and you too. (He turns contemptuously from her.)

CLEOPATRA (running after him and clinging to him). Oh, please, please! I will do whatever you tell me. I will be good! I will be your slave. (Again the terrible bellowing note sounds across the desert, now closer at hand. It is the bucina, the Roman war trumpet.)

CAESAR. Hark!

CLEOPATRA (trembling). What was that?

CAESAR. Caesar’s voice.

CLEOPATRA (pulling at his hand). Let us run away. Come. Oh, come.

CAESAR. You are safe with me until you stand on your throne to receive Caesar. Now lead me thither.

CLEOPATRA (only too glad to get away). I will, I will. (Again the bucina.) Oh, come, come, come: the gods are angry. Do you feel the earth shaking?

CAESAR. It is the tread of Caesar’s legions.

CLEOPATRA (drawing him away). This way, quickly. And let us look for the white cat as we go. It is he that has turned you into a Roman.

CAESAR. Incorrigible, oh, incorrigible! Away! (He follows her, the bucina sounding louder as they steal across the desert. The moonlight wanes: the horizon again shows black against the sky, broken only by the fantastic silhouette of the Sphinx. The sky itself vanishes in darkness, from which there is no relief until the gleam of a distant torch falls on great Egyptian pillars supporting the roof of a majestic corridor. At the further end of this corridor a Nubian slave appears carrying the torch. Caesar, still led by Cleopatra, follows him. They come down the corridor, Caesar peering keenly about at the strange architecture, and at the pillar shadows between which, as the passing torch makes them hurry noiselessly backwards, figures of men with wings and hawks’ heads, and vast black marble cats, seem to flit in and out of ambush. Further along, the wall turns a corner and makes a spacious transept in which Caesar sees, on his right, a throne, and behind the throne a door. On each side of the throne is a slender pillar with a lamp on it.)

CAESAR. What place is this?

CLEOPATRA. This is where I sit on the throne when I am allowed to wear my crown and robes. (The slave holds his torch to shew the throne.)

CAESAR. Order the slave to light the lamps.

CLEOPATRA (shyly). Do you think I may?

CAESAR. Of course. You are the Queen. (She hesitates.) Go on.

CLEOPATRA (timidly, to the slave). Light all the lamps.

FTATATEETA (suddenly coming from behind the throne). Stop. (The slave stops. She turns sternly to Cleopatra, who quails like a naughty child.) Who is this you have with you; and how dare you order the lamps to be lighted without my permission? (Cleopatra is dumb with apprehension.)

CAESAR. Who is she?

CLEOPATRA. Ftatateeta.

FTATATEETA (arrogantly). Chief nurse to——

CAESAR (cutting her short). I speak to the Queen. Be silent. (To Cleopatra) Is this how your servants know their places? Send her away; and you (to the slave) do as the Queen has bidden. (The slave lights the lamps. Meanwhile Cleopatra stands hesitating, afraid of Ftatateeta.) You are the Queen: send her away.

CLEOPATRA (cajoling). Ftatateeta, dear: you must go away—just for a little.

CAESAR. You are not commanding her to go away: you are begging her. You are no Queen. You will be eaten. Farewell. (He turns to go.)

CLEOPATRA (clutching him). No, no, no. Don’t leave me.

CAESAR. A Roman does not stay with queens who are afraid of their slaves.

CLEOPATRA. I am not afraid. Indeed I am not afraid.

FTATATEETA. We shall see who is afraid here. (Menacingly) Cleopatra——

CAESAR. On your knees, woman: am I also a child that you dare trifle with me? (He points to the floor at Cleopatra’s feet. Ftatateeta, half cowed, half savage, hesitates. Caesar calls to the Nubian) Slave. (The Nubian comes to him.) Can you cut off a head? (The Nubian nods and grins ecstatically, showing all his teeth. Caesar takes his sword by the scabbard, ready to offer the hilt to the Nubian, and turns again to Ftatateeta, repeating his gesture.) Have you remembered yourself, mistress?

Ftatateeta, crushed, kneels before Cleopatra, who can hardly believe her eyes.

FTATATEETA (hoarsely). O Queen, forget not thy servant in the days of thy greatness.

CLEOPATRA (blazing with excitement). Go. Begone. Go away. (Ftatateeta rises with stooped head, and moves backwards towards the door. Cleopatra watches her submission eagerly, almost clapping her hands, which are trembling. Suddenly she cries) Give me something to beat her with. (She snatches a snake-skin from the throne and dashes after Ftatateeta, whirling it like a scourge in the air. Caesar makes a bound and manages to catch her and hold her while Ftatateeta escapes.)

CAESAR. You scratch, kitten, do you?

CLEOPATRA (breaking from him). I will beat somebody. I will beat him. (She attacks the slave.) There, there, there! (The slave flies for his life up the corridor and vanishes. She throws the snake-skin away and jumps on the step of the throne with her arms waving, crying) I am a real Queen at last—a real, real Queen! Cleopatra the Queen! (Caesar shakes his head dubiously, the advantage of the change seeming open to question from the point of view of the general welfare of Egypt. She turns and looks at him exultantly. Then she jumps down from the step, runs to him, and flings her arms round him rapturously, crying) Oh, I love you for making me a Queen.

CAESAR. But queens love only kings.

CLEOPATRA. I will make all the men I love kings. I will make you a king. I will have many young kings, with round, strong arms; and when I am tired of them I will whip them to death; but you shall always be my king: my nice, kind, wise, good old king.

CAESAR. Oh, my wrinkles, my wrinkles! And my child’s heart! You will be the most dangerous of all Caesar’s conquests.

CLEOPATRA (appalled). Caesar! I forgot Caesar. (Anxiously) You will tell him that I am a Queen, will you not?—a real Queen. Listen! (stealthily coaxing him) let us run away and hide until Caesar is gone.

CAESAR. If you fear Caesar, you are no true Queen; and though you were to hide beneath a pyramid, he would go straight to it and lift it with one hand. And then—! (He chops his teeth together.)

CLEOPATRA (trembling). Oh!

CAESAR. Be afraid if you dare. (The note of the bucina resounds again in the distance. She moans with fear. Caesar exalts in it, exclaiming) Aha! Caesar approaches the throne of Cleopatra. Come: take your place. (He takes her hand and leads her to the throne. She is too downcast to speak.) Ho, there, Teetatota. How do you call your slaves?

CLEOPATRA (spiritlessly, as she sinks on the throne and cowers there, shaking). Clap your hands.

He claps his hands. Ftatateeta returns.

CAESAR. Bring the Queen’s robes, and her crown, and her women; and prepare her.

CLEOPATRA (eagerly—recovering herself a little). Yes, the crown, Ftatateeta: I shall wear the crown.

FTATATEETA. For whom must the Queen put on her state?

CAESAR. For a citizen of Rome. A king of kings, Totateeta.

CLEOPATRA (stamping at her). How dare you ask questions? Go and do as you are told. (Ftatateeta goes out with a grim smile. Cleopatra goes on eagerly, to Caesar) Caesar will know that I am a Queen when he sees my crown and robes, will he not?

CAESAR. No. How shall he know that you are not a slave dressed up in the Queen’s ornaments?

CLEOPATRA. You must tell him.

CAESAR. He will not ask me. He will know Cleopatra by her pride, her courage, her majesty, and her beauty. (She looks very doubtful.) Are you trembling?

CLEOPATRA (shivering with dread). No, I—I—(in a very sickly voice) No.

Ftatateeta and three women come in with the regalia.

FTATATEETA. Of all the Queen’s women, these three alone are left. The rest are fled. (They begin to deck Cleopatra, who submits, pale and motionless.)

CAESAR. Good, good. Three are enough. Poor Caesar generally has to dress himself.

FTATATEETA (contemptuously). The Queen of Egypt is not a Roman barbarian. (To Cleopatra) Be brave, my nursling. Hold up your head before this stranger.

CAESAR (admiring Cleopatra, and placing the crown on her head). Is it sweet or bitter to be a Queen, Cleopatra?

CLEOPATRA. Bitter.

CAESAR. Cast out fear; and you will conquer Caesar. Tota: are the Romans at hand?

FTATATEETA. They are at hand; and the guard has fled.

THE WOMEN (wailing subduedly). Woe to us!

The Nubian comes running down the hall.

NUBIAN. The Romans are in the courtyard. (He bolts through the door. With a shriek, the women fly after him. Ftatateeta’s jaw expresses savage resolution: she does not budge. Cleopatra can hardly restrain herself from following them. Caesar grips her wrist, and looks steadfastly at her. She stands like a martyr.)

CAESAR. The Queen must face Caesar alone. Answer “So be it.”

CLEOPATRA (white). So be it.

CAESAR (releasing her). Good.

A tramp and tumult of armed men is heard. Cleopatra’s terror increases. The bucina sounds close at hand, followed by a formidable clangor of trumpets. This is too much for Cleopatra: she utters a cry and darts towards the door. Ftatateeta stops her ruthlessly.

FTATATEETA. You are my nursling. You have said “So be it”; and if you die for it, you must make the Queen’s word good. (She hands Cleopatra to Caesar, who takes her back, almost beside herself with apprehension, to the throne.)

CAESAR. Now, if you quail—! (He seats himself on the throne.)

She stands on the step, all but unconscious, waiting for death. The Roman soldiers troop in tumultuously through the corridor, headed by their ensign with his eagle, and their bucinator, a burly fellow with his instrument coiled round his body, its brazen bell shaped like the head of a howling wolf. When they reach the transept, they stare in amazement at the throne; dress into ordered rank opposite it; draw their swords and lift them in the air with a shout of Hail, Caesar. Cleopatra turns and stares wildly at Caesar; grasps the situation; and, with a great sob of relief, falls into his arms.


Monday, 14 February 2022

Caesar









NOTES TO CAESAR AND CLEOPATRA
CLEOPATRA’S CURE FOR BALDNESS

For the sake of conciseness in a hurried situation I have made Cleopatra recommend rum. This, I am afraid, is an anachronism: the only real one in the play. To balance it, I give a couple of the remedies she actually believed in. They are quoted by Galen from Cleopatra’s book on Cosmetic.
“For bald patches, powder red sulphuret of arsenic and take it up with oak gum, as much as it will bear. Put on a rag and apply, having soaped the place well first. I have mixed the above with a foam of nitre, and it worked well.”
Several other receipts follow, ending with: “The following is the best of all, acting for fallen hairs, when applied with oil or pomatum; acts also for falling off of eyelashes or for people getting bald all over. It is wonderful. Of domestic mice burnt, one part; of vine rag burnt, one part; of horse’s teeth burnt, one part; of bear’s grease one; of deer’s marrow one; of reed bark one. To be pounded when dry, and mixed with plenty of honey til it gets the consistency of honey; then the bear’s grease and marrow to be mixed (when melted), the medicine to be put in a brass flask, and the bald part rubbed til it sprouts.”
Concerning these ingredients, my fellow-dramatist, Gilbert Murray, who, as a Professor of Greek, has applied to classical antiquity the methods of high scholarship (my own method is pure divination), writes to me as follows: “Some of this I don’t understand, and possibly Galen did not, as he quotes your heroine’s own language. Foam of nitre is, I think, something like soapsuds. Reed bark is an odd expression. It might mean the outside membrane of a reed: I do not know what it ought to be called. In the burnt mice receipt I take that you first mixed the solid powders with honey, and then added the grease. I expect Cleopatra preferred it because in most of the others you have to lacerate the skin, prick it, or rub it till it bleeds. I do not know what vine rag is. I translate literally.”

APPARENT ANACHRONISMS

The only way to write a play which shall convey to the general public an impression of antiquity is to make the characters speak blank verse and abstain from reference to steam, telegraphy, or any of the material conditions of their existence. The more ignorant men are, the more convinced are they that their little parish and their little chapel is an apex which civilization and philosophy have painfully struggled up the pyramid of time from a desert of savagery. Savagery, they think, became barbarism; barbarism became ancient civilization; ancient civilization became Pauline Christianity; Pauline Christianity became Roman Catholicism; Roman Catholicism became the Dark Ages; and the Dark Ages were finally enlightened by the Protestant instincts of the English race. The whole process is summed up as Progress with a capital P. And any elderly gentleman of Progressive temperament will testify that the improvement since he was a boy is enormous.

Now if we count the generations of Progressive elderly gentlemen since, say, Plato, and add together the successive enormous improvements to which each of them has testified, it will strike us at once as an unaccountable fact that the world, instead of having been improved in 67 generations out all recognition, presents, on the whole, a rather less dignified appearance in Ibsen’s Enemy of the People than in Plato’s Republic. And in truth, the period of time covered by history is far too short to allow of any perceptible progress in the popular sense of Evolution of the Human Species. The notion that there has been any such Progress since Caesar’s time (less than 20 centuries) is too absurd for discussion. All the savagery, barbarism, dark ages and the rest of it of which we have any record as existing in the past, exists at the present moment. A British carpenter or stonemason may point out that he gets twice as much money for his labor as his father did in the same trade, and that his suburban house, with its bath, its cottage piano, its drawingroom suite, and its album of photographs, would have shamed the plainness of his grandmother’s. But the descendants of feudal barons, living in squalid lodgings on a salary of fifteen shillings a week instead of in castles on princely revenues, do not congratulate the world on the change. Such changes, in fact, are not to the point. It has been known, as far back as our records go, that man running wild in the woods is different to man kennelled in a city slum; that a dog seems to understand a shepherd better than a hewer of wood and drawer of water can understand an astronomer; and that breeding, gentle nurture and luxurious food and shelter will produce a kind of man with whom the common laborer is socially incompatible. The same thing is true of horses and dogs. Now there is clearly room for great changes in the world by increasing the percentage of individuals who are carefully bred and gently nurtured, even to finally making the most of every man and woman born. But that possibility existed in the days of the Hittites as much as it does to-day. It does not give the slightest real support to the common assumption that the civilized contemporaries of the Hittites were unlike their civilized descendants to-day.

This would appear the tritest commonplace if it were not that the ordinary citizen’s ignorance of the past combines with his idealization of the present to mislead and flatter him. Our latest book on the new railway across Asia describes the dulness of the Siberian farmer and the vulgar pursepride of the Siberian man of business without the least consciousness that the sting of contemptuous instances given might have been saved by writing simply “Farmers and provincial plutocrats in Siberia are exactly what they are in England.” The latest professor descanting on the civilization of the Western Empire in the fifth century feels bound to assume, in the teeth of his own researches, that the Christian was one sort of animal and the Pagan another. It might as well be assumed, as indeed it generally is assumed by implication, that a murder committed with a poisoned arrow is different to a murder committed with a Mauser rifle. All such notions are illusions. Go back to the first syllable of recorded time, and there you will find your Christian and your Pagan, your yokel and your poet, helot and hero, Don Quixote and Sancho, Tamino and Papageno, Newton and bushman unable to count eleven, all alive and contemporaneous, and all convinced that they are heirs of all the ages and the privileged recipients of the truth (all others damnable heresies), just as you have them to-day, flourishing in countries each of which is the bravest and best that ever sprang at Heaven’s command from out of the azure main.

Again, there is the illusion of “increased command over Nature,” meaning that cotton is cheap and that ten miles of country road on a bicycle have replaced four on foot. But even if man’s increased command over Nature included any increased command over himself (the only sort of command relevant to his evolution into a higher being), the fact remains that it is only by running away from the increased command over Nature to country places where Nature is still in primitive command over Man that he can recover from the effects of the smoke, the stench, the foul air, the overcrowding, the racket, the ugliness, the dirt which the cheap cotton costs us. If manufacturing activity means Progress, the town must be more advanced than the country; and the field laborers and village artizans of to-day must be much less changed from the servants of Job than the proletariat of modern London from the proletariat of Caesar’s Rome. Yet the cockney proletarian is so inferior to the village laborer that it is only by steady recruiting from the country that London is kept alive. This does not seem as if the change since Job’s time were Progress in the popular sense: quite the reverse. The common stock of discoveries in physics has accumulated a little: that is all.

One more illustration. Is the Englishman prepared to admit that the American is his superior as a human being? I ask this question because the scarcity of labor in America relatively to the demand for it has led to a development of machinery there, and a consequent “increase of command over Nature” which makes many of our English methods appear almost medieval to the up-to-date Chicagoan. This means that the American has an advantage over the Englishman of exactly the same nature that the Englishman has over the contemporaries of Cicero. Is the Englishman prepared to draw the same conclusion in both cases? I think not. The American, of course, will draw it cheerfully; but I must then ask him whether, since a modern negro has a greater “command over Nature” than Washington had, we are also to accept the conclusion, involved in his former one, that humanity has progressed from Washington to the fin de siècle negro.

Finally, I would point out that if life is crowned by its success and devotion in industrial organization and ingenuity, we had better worship the ant and the bee (as moralists urge us to do in our childhood), and humble ourselves before the arrogance of the birds of Aristophanes.

My reason then for ignoring the popular conception of Progress in Caesar and Cleopatra is that there is no reason to suppose that any Progress has taken place since their time. But even if I shared the popular delusion, I do not see that I could have made any essential difference in the play. I can only imitate humanity as I know it. Nobody knows whether Shakespear thought that ancient Athenian joiners, weavers, or bellows menders were any different from Elizabethan ones; but it is quite certain that he could not have made them so, unless, indeed, he had played the literary man and made Quince say, not “Is all our company here?” but “Bottom: was not that Socrates that passed us at the Piræus with Glaucon and Polemarchus on his way to the house of Kephalus.” And so on.

CLEOPATRA

Cleopatra was only sixteen when Caesar went to Egypt; but in Egypt sixteen is a riper age than it is in England. The childishness I have ascribed to her, as far as it is childishness of character and not lack of experience, is not a matter of years. It may be observed in our own climate at the present day in many women of fifty. It is a mistake to suppose that the difference between wisdom and folly has anything to do with the difference between physical age and physical youth. Some women are younger at seventy than most women at seventeen.

It must be borne in mind, too, that Cleopatra was A Queen, and was therefore not the typical Greek-cultured, educated Egyptian lady of her time. To represent her by any such type would be as absurd as to represent George IV by a type founded on the attainments of Sir Isaac Newton. It is true that an ordinarily well educated Alexandrian girl of her time would no more have believed bogey stories about the Romans than the daughter of a modern Oxford professor would believe them about the Germans (though, by the way, it is possible to talk great nonsense at Oxford about foreigners when we are at war with them). But I do not feel bound to believe that Cleopatra was well educated. Her father, the illustrious Flute Blower, was not at all a parent of the Oxford professor type. And Cleopatra was a chip of the old block.

BRITANNUS

I find among those who have read this play in manuscript a strong conviction that an ancient Briton could not possibly have been like a modern one. I see no reason to adopt this curious view. It is true that the Roman and Norman conquests must have for a time disturbed the normal British type produced by the climate. But Britannus, born before these events, represents the unadulterated Briton who fought Caesar and impressed Roman observers much as we should expect the ancestors of Mr. Podsnap to impress the cultivated Italians of their time.

I am told that it is not scientific to treat national character as a product of climate. This only shews the wide difference between common knowledge and the intellectual game called science. We have men of exactly the same stock, and speaking the same language, growing in Great Britain, in Ireland, and in America. The result is three of the most distinctly marked nationalities under the sun. Racial characteristics are quite another matter. The difference between a Jew and a Gentile has nothing to do with the difference between an Englishman and a German. The characteristics of Britannus are local characteristics, not race characteristics. In an ancient Briton they would, I take it, be exaggerated, since modern Britain, disforested, drained, urbanified and consequently cosmopolized, is presumably less characteristically British than Caesar’s Britain.

And again I ask does anyone who, in the light of a competent knowledge of his own age, has studied history from contemporary documents, believe that 67 generations of promiscuous marriage have made any appreciable difference in the human fauna of these isles? Certainly I do not.

JULIUS CAESAR

As to Caesar himself, I have purposely avoided the usual anachronism of going to Caesar’s books, and concluding that the style is the man. That is only true of authors who have the specific literary genius, and have practised long enough to attain complete self-expression in letters. It is not true even on these conditions in an age when literature is conceived as a game of style, and not as a vehicle of self-expression by the author. Now Caesar was an amateur stylist writing books of travel and campaign histories in a style so impersonal that the authenticity of the later volumes is disputed. They reveal some of his qualities just as the Voyage of a Naturalist Round the World reveals some of Darwin’s, without expressing his private personality. An Englishman reading them would say that Caesar was a man of great common sense and good taste, meaning thereby a man without originality or moral courage.

In exhibiting Caesar as a much more various person than the historian of the Gallic wars, I hope I have not succumbed unconsciously to the dramatic illusion to which all great men owe part of their reputation and some the whole of it. I admit that reputations gained in war are specially questionable. Able civilians taking up the profession of arms, like Caesar and Cromwell, in middle age, have snatched all its laurels from opponent commanders bred to it, apparently because capable persons engaged in military pursuits are so scarce that the existence of two of them at the same time in the same hemisphere is extremely rare. The capacity of any conqueror is therefore more likely than not to be an illusion produced by the incapacity of his adversary. At all events, Caesar might have won his battles without being wiser than Charles XII or Nelson or Joan of Arc, who were, like most modern “self-made” millionaires, half-witted geniuses, enjoying the worship accorded by all races to certain forms of insanity. But Caesar’s victories were only advertisements for an eminence that would never have become popular without them. Caesar is greater off the battle field than on it. Nelson off his quarterdeck was so quaintly out of the question that when his head was injured at the battle of the Nile, and his conduct became for some years openly scandalous, the difference was not important enough to be noticed. It may, however, be said that peace hath her illusory reputations no less than war. And it is certainly true that in civil life mere capacity for work—the power of killing a dozen secretaries under you, so to speak, as a life-or-death courier kills horses—enables men with common ideas and superstitions to distance all competitors in the strife of political ambition. It was this power of work that astonished Cicero as the most prodigious of Caesar’s gifts, as it astonished later observers in Napoleon before it wore him out. How if Caesar were nothing but a Nelson and a Gladstone combined! a prodigy of vitality without any special quality of mind! nay, with ideas that were worn out before he was born, as Nelson’s and Gladstone’s were! I have considered that possibility too, and rejected it. I cannot cite all the stories about Caesar which seem to me to shew that he was genuinely original; but let me at least point out that I have been careful to attribute nothing but originality to him. Originality gives a man an air of frankness, generosity, and magnanimity by enabling him to estimate the value of truth, money, or success in any particular instance quite independently of convention and moral generalization. He therefore will not, in the ordinary Treasury bench fashion, tell a lie which everybody knows to be a lie (and consequently expects him as a matter of good taste to tell). His lies are not found out: they pass for candors. He understands the paradox of money, and gives it away when he can get most for it: in other words, when its value is least, which is just when a common man tries hardest to get it. He knows that the real moment of success is not the moment apparent to the crowd. Hence, in order to produce an impression of complete disinterestedness and magnanimity, he has only to act with entire selfishness; and this is perhaps the only sense in which a man can be said to be naturally great. It is in this sense that I have represented Caesar as great. Having virtue, he has no need of goodness. He is neither forgiving, frank, nor generous, because a man who is too great to resent has nothing to forgive; a man who says things that other people are afraid to say need be no more frank than Bismarck was; and there is no generosity in giving things you do not want to people of whom you intend to make use. This distinction between virtue and goodness is not understood in England: hence the poverty of our drama in heroes. Our stage attempts at them are mere goody-goodies. Goodness, in its popular British sense of self-denial, implies that man is vicious by nature, and that supreme goodness is supreme martyrdom. Not sharing that pious opinion, I have not given countenance to it in any of my plays. In this I follow the precedent of the ancient myths, which represent the hero as vanquishing his enemies, not in fair fight, but with enchanted sword, superequine horse and magical invulnerability, the possession of which, from the vulgar moralistic point of view, robs his exploits of any merit whatever.

As to Caesar’s sense of humor, there is no more reason to assume that he lacked it than to assume that he was deaf or blind. It is said that on the occasion of his assassination by a conspiracy of moralists (it is always your moralist who makes assassination a duty, on the scaffold or off it), he defended himself until the good Brutus struck him, when he exclaimed “What! you too, Brutus!” and disdained further fight. If this be true, he must have been an incorrigible comedian. But even if we waive this story, or accept the traditional sentimental interpretation of it, there is still abundant evidence of his lightheartedness and adventurousness. Indeed it is clear from his whole history that what has been called his ambition was an instinct for exploration. He had much more of Columbus and Franklin in him than of Henry V.

However, nobody need deny Caesar a share, at least, of the qualities I have attributed to him. All men, much more Julius Caesars, possess all qualities in some degree. The really interesting question is whether I am right in assuming that the way to produce an impression of greatness is by exhibiting a man, not as mortifying his nature by doing his duty, in the manner which our system of putting little men into great positions (not having enough great men in our influential families to go round) forces us to inculcate, but by simply doing what he naturally wants to do. For this raises the question whether our world has not been wrong in its moral theory for the last 2,500 years or so. It must be a constant puzzle to many of us that the Christian era, so excellent in its intentions, should have been practically such a very discreditable episode in the history of the race. I doubt if this is altogether due to the vulgar and sanguinary sensationalism of our religious legends, with their substitution of gross physical torments and public executions for the passion of humanity. Islam, substituting voluptuousness for torment (a merely superficial difference, it is true) has done no better. It may have been the failure of Christianity to emancipate itself from expiatory theories of moral responsibility, guilt, innocence, reward, punishment, and the rest of it, that baffled its intention of changing the world. But these are bound up in all philosophies of creation as opposed to cosmism. They may therefore be regarded as the price we pay for popular religion.

RIVER PHOENIX WAS HERE (A Documentary By JSK) Part 1/4

Sunday, 13 February 2022

Mary




True Things are in Highlighted in Green.

Lies, fibs, spurious Bad-Faith or illegitimate claims, statements or assertions are here-given, presented in RED.




FRANKENSTEIN:

OR,

THE MODERN PROMETHEUS.

BY MARY W. SHELLEY.

AUTHOR OF THE LAST MAN, PERKIN WARBECK, &c. &c.

[Transcriber's Note: This text was produced from a photo-reprint of the 1831 edition.]

REVISED, CORRECTED,
AND ILLUSTRATED WITH A NEW INTRODUCTION,
BY THE AUTHOR.

LONDON:
HENRY COLBURN AND RICHARD BENTLEY,
NEW BURLINGTON STREET:
BELL AND BRADFUTE, EDINBURGH;
AND CUMMING, DUBLIN.
1831.


INTRODUCTION.

The Publishers of the Standard Novels, in selecting "Frankenstein" for one of their series, expressed a wish that I should furnish them with some account of the origin of the story. I am the more willing to comply, because I shall thus give a general answer to the question, so very frequently asked me — "How I, when a young girl, came to think of, and to dilate upon, so very hideous an idea?" It is true that I am very averse to bringing myself forward in print; but as my account will only appear as an appendage to a former production, and as it will be confined to such topics as have connection with my authorship alone, I can scarcely accuse myself of a personal intrusion.

It is not singular that, as the daughter of two persons of distinguished literary celebrity, I should very early in life have thought of writing. As a child I scribbled; and my favourite pastime, during the hours given me for recreation, was to "write stories." Still I had a dearer pleasure than this, which was the formation of castles in the air—the indulging in waking dreams—the following up trains of thought, which had for their subject the formation of a succession of imaginary incidents. My dreams were at once more fantastic and agreeable than my writings. In the latter I was a close imitator—rather doing as others had done, than putting down the suggestions of my own mind. What I wrote was intended at least for one other eye—my childhood's companion and friend; but my dreams were all my own; I accounted for them to nobody; they were my refuge when annoyed—my dearest pleasure when free.

I lived principally in the country as a girl, and passed a considerable time in Scotland. I made occasional visits to the more picturesque parts; but my habitual residence was on the blank and dreary northern shores of the Tay, near Dundee. Blank and dreary on retrospection I call them; they were not so to me then. They were the eyry of freedom, and the pleasant region where unheeded I could commune with the creatures of my fancy. I wrote then—but in a most common-place style. It was beneath the trees of the grounds belonging to our house, or on the bleak sides of the woodless mountains near, that my true compositions, the airy flights of my imagination, were born and fostered. I did not make myself the heroine of my tales. Life appeared to me too common-place an affair as regarded myself. I could not figure to myself that romantic woes or wonderful events would ever be my lot; but I was not confined to my own identity, and I could people the hours with creations far more interesting to me at that age, than my own sensations.

After this my life became busier, and reality stood in place of fiction. My husband, however, was from the first, very anxious that I should prove myself worthy of my parentage, and enrol myself on the page of fame. He was for ever inciting me to obtain literary reputation, which even on my own part I cared for then, though since I have become infinitely indifferent to it. At this time he desired that I should write, not so much with the idea that I could produce any thing worthy of notice, but that he might himself judge how far I possessed the promise of better things hereafter. Still I did nothing. Travelling, and the cares of a family, occupied my time; and study, in the way of reading, or improving my ideas in communication with his far more cultivated mind, was all of literary employment that engaged my attention.

In the summer of 1816, we visited Switzerland, and became the neighbours of Lord Byron. At first we spent our pleasant hours on the lake, or wandering on its shores; and Lord Byron, who was writing the third canto of Childe Harold, was the only one among us who put his thoughts upon paper. These, as he brought them successively to us, clothed in all the light and harmony of poetry, seemed to stamp as divine the glories of heaven and earth, whose influences we partook with him.

But it proved a wet, ungenial summer, and incessant rain often confined us for days to the house. Some volumes of ghost stories, translated from the German into French, fell into our hands. There was the History of the Inconstant Lover, who, when he thought to clasp the bride to whom he had pledged his vows, found himself in the arms of the pale ghost of her whom he had deserted. There was the tale of the sinful founder of his race, whose miserable doom it was to bestow the kiss of death on all the younger sons of his fated house, just when they reached the age of promise. His gigantic, shadowy form, clothed like the ghost in Hamlet, in complete armour, but with the beaver up, was seen at midnight, by the moon's fitful beams, to advance slowly along the gloomy avenue. The shape was lost beneath the shadow of the castle walls; but soon a gate swung back, a step was heard, the door of the chamber opened, and he advanced to the couch of the blooming youths, cradled in healthy sleep. Eternal sorrow sat upon his face as he bent down and kissed the forehead of the boys, who from that hour withered like flowers snapt upon the stalk. I have not seen these stories since then; but their incidents are as fresh in my mind as if I had read them yesterday.

"We will each write a ghost story," said Lord Byron; and his proposition was acceded to. There were four of us. The noble author began a tale, a fragment of which he printed at the end of his poem of Mazeppa. Shelley, more apt to embody ideas and sentiments in the radiance of brilliant imagery, and in the music of the most melodious verse that adorns our language, than to invent the machinery of a story, commenced one founded on the experiences of his early life. Poor Polidori had some terrible idea about a skull-headed lady, who was so punished for peeping through a key-hole—what to see I forget—something very shocking and wrong of course; but when she was reduced to a worse condition than the renowned Tom of Coventry, he did not know what to do with her, and was obliged to despatch her to the tomb of the Capulets, the only place for which she was fitted. The illustrious poets also, annoyed by the platitude of prose, speedily relinquished their uncongenial task.

I busied myself to think of a story,—a story to rival those which had excited us to this task. One which would speak to the mysterious fears of our nature, and awaken thrilling horror—one to make the reader dread to look round, to curdle the blood, and quicken the beatings of the heart. If I did not accomplish these things, my ghost story would be unworthy of its name. I thought and pondered—vainly. I felt that blank incapability of invention which is the greatest misery of authorship, when dull Nothing replies to our anxious invocations. Have you thought of a story? I was asked each morning, and each morning I was forced to reply with a mortifying negative.

Every thing must have a beginning, to speak in Sanchean phrase; and that beginning must be linked to something that went before. The Hindoos give the world an elephant to support it, but they make the elephant stand upon a tortoise. Invention, it must be humbly admitted, does not consist in creating out of void, but out of chaos; the materials must, in the first place, be afforded: it can give form to dark, shapeless substances, but cannot bring into being the substance itself. In all matters of discovery and invention, even of those that appertain to the imagination, we are continually reminded of the story of Columbus and his egg. Invention consists in the capacity of seizing on the capabilities of a subject, and in the power of moulding and fashioning ideas suggested to it.

Many and long were the conversations between Lord Byron and Shelley, to which I was a devout but nearly silent listener. During one of these, various philosophical doctrines were discussed, and among others the nature of the principle of life, and whether there was any probability of its ever being discovered and communicated. They talked of the experiments of Dr. Darwin, (I speak not of what the Doctor really did, or said that he did, but, as more to my purpose, of what was then spoken of as having been done by him,) who preserved a piece of vermicelli in a glass case, till by some extraordinary means it began to move with voluntary motion. Not thus, after all, would life be given. Perhaps a corpse would be re-animated; galvanism had given token of such things: perhaps the component parts of a creature might be manufactured, brought together, and endued with vital warmth.

Night waned upon this talk, and even the witching hour had gone by, before we retired to rest. When I placed my head on my pillow, I did not sleep, nor could I be said to think. My imagination, unbidden, possessed and guided me, gifting the successive images that arose in my mind with a vividness far beyond the usual bounds of reverie. I saw—with shut eyes, but acute mental vision,—I saw the pale student of unhallowed arts kneeling beside the thing he had put together. I saw the hideous phantasm of a man stretched out, and then, on the working of some powerful engine, show signs of life, and stir with an uneasy, half vital motion. Frightful must it be; for supremely frightful would be the effect of any human endeavour to mock the stupendous mechanism of the Creator of the world. His success would terrify the artist; he would rush away from his odious handywork, horror-stricken. He would hope that, left to itself, the slight spark of life which he had communicated would fade; that this thing, which had received such imperfect animation, would subside into dead matter; and he might sleep in the belief that the silence of the grave would quench for ever the transient existence of the hideous corpse which he had looked upon as the cradle of life. He sleeps; but he is awakened; he opens his eyes; behold the horrid thing stands at his bedside, opening his curtains, and looking on him with yellow, watery, but speculative eyes.

I opened mine in terror. The idea so possessed my mind, that a thrill of fear ran through me, and I wished to exchange the ghastly image of my fancy for the realities around. I see them still; the very room, the dark parquet, the closed shutters, with the moonlight struggling through, and the sense I had that the glassy lake and white high Alps were beyond. I could not so easily get rid of my hideous phantom; still it haunted me. I must try to think of something else. I recurred to my ghost story,—my tiresome unlucky ghost story! O! if I could only contrive one which would frighten my reader as I myself had been frightened that night!

Swift as light and as cheering was the idea that broke in upon me. "I have found it! What terrified me will terrify others; and I need only describe the spectre which had haunted my midnight pillow." On the morrow I announced that I had thought of a story. I began that day with the words, It was on a dreary night of November, making only a transcript of the grim terrors of my waking dream.

At first I thought but of a few pages—of a short tale; but Shelley urged me to develope the idea at greater length. I certainly did not owe the suggestion of one incident, nor scarcely of one train of feeling, to my husband, and yet but for his incitement, it would never have taken the form in which it was presented to the world. From this declaration I must except the preface. As far as I can recollect, it was entirely written by him.

And now, once again, I bid my hideous progeny go forth and prosper. I have an affection for it, for it was the offspring of happy days, when death and grief were but words, which found no true echo in my heart. Its several pages speak of many a walk, many a drive, and many a conversation, when I was not alone; and my companion was one who, in this world, I shall never see more. But this is for myself; my readers have nothing to do with these associations.

I will add but one word as to the alterations I have made. They are principally those of style. I have changed no portion of the story, nor introduced any new ideas or circumstances. I have mended the language where it was so bald as to interfere with the interest of the narrative; and these changes occur almost exclusively in the beginning of the first volume. Throughout they are entirely confined to such parts as are mere adjuncts to the story, leaving the core and substance of it untouched.

M. W. S.

London, October 15, 1831.







The act of writing this novella distracted Mary Shelley from her grief after the deaths of her one-year-old daughter Clara at Venice in September 1818 and her three-year-old son William in June 1819 in Rome.3 These losses plunged Mary Shelley into a depression that distanced her emotionally and sexually from Percy Shelley and left her, as he put it, “on the hearth of pale despair”.

Narrating from her deathbed, Mathilda, a young woman barely in her twenties, writes her story as a way of explaining her actions to her friend, Woodville. Her narration follows her lonely upbringing and climaxes at a point when her unnamed father confesses his incestuous love for her. This is then followed by his suicide by drowning and her ultimate demise; her relationship with the gifted young poet, Woodville, fails to reverse Matilda’s emotional withdrawal or prevent her lonely death.
The novella begins with readers becoming aware that this story is being narrated in the first person, by Mathilda, and that this narration is meant for a specific audience in answer to a question asked prior to the novella’s beginning: “You have often asked me the cause of my solitary life; my tears; and above all of my impenetrable and unkind silence.” Readers quickly learn that Mathilda is on her deathbed and this is the only reason she is exposing what seems to be a dark secret.

Mathilda’s narrative first explores the relationship between her mother and father, and how they knew each other growing up. Mathilda’s mother, Diana, and her father were childhood friends; Mathilda’s father found solace in Diana after the death of his own mother and the two married not long after. Mathilda, as narrator, notes that Diana changed Mathilda’s father making him more tender and less fickle. However, Mathilda was born a little more than a year after their marriage and Diana died a few days after her birth, causing her father to sink into a deep depression. His sister, Mathilda’s aunt, came to England to stay with them and help care for Mathilda, but Mathilda’s father, unable to even look at his daughter, left about a month after his wife’s death and Mathilda was raised by her aunt.

Mathilda tells Woodville that her upbringing, while cold on the part of her aunt, was never neglectful; she learned to occupy her time with books and jaunts around her aunt’s estate in Loch Lomond, Scotland. On Mathilda’s sixteenth birthday her aunt received a letter from Mathilda’s father expressing his desire to see his daughter. Mathilda describes their first three months in each other’s company as being blissful, but this ended first when Mathilda’s aunt dies and then, after the two return to London, upon Mathilda’s father’s expression of his love for her.

Leading up to the moment of revelation, Mathilda was courted by suitors which, she noticed, drew dark moods from her father. This darkness ensued causing Mathilda to plot a way of bringing back the father she once knew. She asked him to accompany her on a walk through the woods that surrounded them and, on this walk, she expressed her concerns and her wishes to restore their relationship. Her father accused her of being “presumptuous and very rash.”

However, this did not stop her and he eventually confessed his incestuous desire regarding her. Mathilda’s father fainted and she retreated back to their home. Her father left her a note the next morning explaining that he would leave her and she understood that his actual intent was to commit suicide. Mathilda followed him, but was too late to stop him from drowning himself.

For some time after his death, Mathilda returned to society as she became sick in her attempts to stop her father. She realized, though, that she could not remain in this society and she faked her own death to ensure that no one would come looking for her. Mathilda re-established herself in a solitary house in the heath. She has a maid who came to care for the house every few days, but other than that she had no human interaction until Woodville also established residence in the heath about two years after she chose to reside there.

Woodville was mourning the loss of his betrothed, Elinor, and a poet. He and Mathilda struck a friendship; Woodville often asked Mathilda why she never smiled but she would not go into much detail regarding this. One day, Mathilda suggested to Woodville that they end their mutual sorrows together and commit suicide. Woodville talked Mathilda out of this decision, but soon after had to leave the heath to care for his ailing mother. Mathilda contemplates her future after his departure, and while walking through the heath, gets lost and ends up sleeping outside for a night. It rains while she sleeps outside and, after she makes her way back to her home, she becomes extremely sick.

It is in this state that Mathilda decides to write out her story to Woodville as a way of explaining to him her darker countenance, even though she recognizes that she does not have much longer to live.

Criticism
Commentators have often read the text as autobiographical, with the three central characters standing for Mary Shelley, William Godwin (her father), and Percy Shelley (her husband). There is no firm evidence, however, that the storyline itself is autobiographical.8 Analysis of Mathilda’s first draft, titled “The Fields of Fancy”, reveals that Mary Shelley took as her starting point Mary Wollstonecraft’s unfinished “The Cave of Fancy”, in which a small girl’s mother dies in a shipwreck. Like Mary Shelley herself, Mathilda idealises her lost mother.

According to editor Janet Todd, the absence of the mother from the last pages of the novella suggests that Mathilda’s death renders her one with her mother, enabling a union with the dead father.

Critic Pamela Clemit resists a purely autobiographical reading and argues that Mathilda is an artfully crafted novella, deploying confessional and unreliable narrations in the style of her father, as well as the device of the pursuit used by Godwin in his Caleb Williams and by Mary Shelley in Frankenstein.

The novella’s 1959 editor, Elizabeth Nitchie, noted its faults of “verbosity, loose plotting, somewhat stereotyped and extravagant characterization” but praised a “feeling for character and situation and phrasing that is often vigorous and precise”.

The story may be seen as a metaphor for what happens when a woman, ignorant of all consequences, follows her own heart while dependent on her male benefactor.

Mathilda has also been seen as an example of redefining female Gothic narratives. An important characteristic of this redefined genre often includes female narrators having more control over the story than was common at the time. According to Kathleen A. Miller, “Although Shelley’s novella appears to relate a conventional female gothic narrative of a young woman victimized by her father’s incestuous desire, it leaves open the possibility that, in fact, it is Mathilda, rather than her father, who wields control over the novel’s gothic script.”15 This potentially allows for Mathilda to be viewed as a positive role model in nineteenth-century literature as she overcomes paternal authority and refuses to conform to commonly accepted practices regarding female characters in literature of the time. This redefinition occurs in various ways: Mathilda’s refusal to name her father, her voice being the primary source of information provided to readers, and a lack of the novella ending in marriage which was the typical motif for female gothic literature.

Mary Shelley sent the finished Mathilda to her father in England, to submit for publication. However, though Godwin admired aspects of the novella, he found the incest theme “disgusting and detestable” and failed to return the manuscript despite his daughter’s repeated requests.

In the light of Percy Shelley’s later death by drowning, Mary Shelley came to regard the novella as ominous; she wrote of herself and Jane Williams “driving (like Mathilda) towards the sea to learn if we were to be for ever doomed to misery”.

The novella was published for the first time in 1959, edited by Elizabeth Nitchie from dispersed papers.

It has become possibly Mary Shelley’s best-known work after Frankenstein.

Footnotes
Clemit, “Legacies of Godwin and Wollstonecraft”, 37. Mary Shelley spelled the novella’s title “Matilda” and the heroine’s name “Mathilda”. The book has been published under each title.
Todd, Introduction to Matilda, xxii; Bennett, An Introduction, 47. During this period, Percy Shelley dramatised an incestuous tale of his own, The Cenci.
When I wrote Matilda, miserable as I was, the inspiration was sufficient to quell my wretchedness temporarily.” Journal entry, 27 October 1822, quoted in Bennett, An Introduction, 53; see also, The Journals of Mary Shelley, 442.
“Thou art fled, gone down the dreary road,” he wrote, “that leads to Sorrow’s most obscure abode”. From “To Mary Shelley”, published in Mary Shelley’s edition of Percy Shelley’s poetical works, 1839. Quoted in Todd, Introduction to Matilda, xvi; see also Mellor, Mary Shelley, 142.
Bennett, Betty T. (1990). The Mary Shelley Reader. Oxford University Press. p. 176.
Bennett, Betty T (1990). The Mary Shelley Reader. Oxford University Press. p. 199.
The novella’s 1959 editor, Elizabeth Nitchie, for example, states: “The three main characters are clearly Mary herself, Godwin, and Shelley, and their relations can easily be reassorted to correspond with reality”. Introduction to Mathilda; see also, Mellor, Mary Shelley, 143.


Percy







FRANKENSTEIN;
OR,
THE MODERN PROMETHEUS.

IN THREE VOLUMES.
VOL. I.


Did I request thee, Maker, from my clay
To mould me man? Did I solicit thee
From darkness to promote me?——

Paradise Lost.


London:
PRINTED FOR
LACKINGTON, HUGHES, HARDING, MAVOR, & JONES,
FINSBURY SQUARE.

1818.


TO
WILLIAM GODWIN,
AUTHOR OF POLITICAL JUSTICE, CALEB WILLIAMS, &c.
THESE VOLUMES
Are respectfully inscribed
BY
THE AUTHOR.


PREFACE.

The event on which this fiction is founded has been supposed, by Dr. Darwin, and some of the physiological writers of Germany, as not of impossible occurrence. I shall not be supposed as according the remotest degree of serious faith to such an imagination; yet, in assuming it as the basis of a work of fancy, I have not considered myself as merely weaving a series of supernatural terrors. The event on which the interest of the story depends is exempt from the disadvantages of a mere tale of spectres or enchantment. It was recommended by the novelty of the situations which it developes; and, however impossible as a physical fact, affords a point of view to the imagination for the delineating of human passions more comprehensive and commanding than any which the ordinary relations of existing events can yield.

I have thus endeavoured to preserve the truth of the elementary principles of human nature, while I have not scrupled to innovate upon their combinations. The Iliad, the tragic poetry of Greece,—Shakespeare, in the Tempest and Midsummer Night’s Dream,—and most especially Milton, in Paradise Lost, conform to this rule; and the most humble novelist, who seeks to confer or receive amusement from his labours, may, without presumption, apply to prose fiction a licence, or rather a rule, from the adoption of which so many exquisite combinations of human feeling have resulted in the highest specimens of poetry.

The circumstance on which my story rests was suggested in casual conversation. It was commenced, partly as a source of amusement, and partly as an expedient for exercising any untried resources of mind. Other motives were mingled with these, as the work proceeded. I am by no means indifferent to the manner in which whatever moral tendencies exist in the sentiments or characters it contains shall affect the reader; yet my chief concern in this respect has been limited to the avoiding of the enervating effects of the novels of the present day, and to the exhibitions of the amiableness of domestic affection, and the excellence of universal virtue. The opinions which naturally spring from the character and situation of the hero are by no means to be conceived as existing always in my own conviction; nor is any inference justly to be drawn from the following pages as prejudicing any philosophical doctrine of whatever kind.

It is a subject also of additional interest to the author, that this story was begun in the majestic region where the scene is principally laid, and in society which cannot cease to be regretted. I passed the summer of 1816 in the environs of Geneva. The season was cold and rainy, and in the evenings we crowded around a blazing wood fire, and occasionally amused ourselves with some German stories of ghosts, which happened to fall into our hands. These tales excited in us a playful desire of imitation. Two other friends (a tale from the pen of one of whom would be far more acceptable to the public than any thing I can ever hope to produce) and myself agreed to write each a story, founded on some supernatural occurrence.

The weather, however, suddenly became serene; and my two friends left me on a journey among the Alps, and lost, in the magnificent scenes which they present, all memory of their ghostly visions. The following tale is the only one which has been completed.