Эдвард Бульвер-Литтон - Godolphin, Volume 4

We may conceive the spell Constance had cast around her, when even philosophy (and Mandeville of all philosophers) had learned to flatter; but his flattery was sincerity.

"Alas!" said Constance, sighing, "even if your compliment were altogether true, you have mentioned nothing that should cause me regret. Vanity is one source of happiness, but it does not suffice to recompense us for the absence of all others. In leaving England, I leave the scene of everlasting weariness. I am the victim of a feeling of sameness, and I look with hope to the prospect of change."

"Poor thing!" said the old philosopher, gazing mournfully on a creature who, so resplendent with advantages, yet felt the crumpled rose-leaf more than the luxury of the couch. "Wherever you go the same polished society will present to you the same monotony. All courts are alike: men have change in action; but to women of your rank all scenes are alike. You must not look without for an object—you must create one within. To be happy we must render ourselves independent of others."

"Like all philosophers, you advise the impossible," said Constance.

"How so? Have not the generality of your sex their peculiar object? One has the welfare of her children; another the interest of her husband; a third makes a passion of economy; a fourth of extravagance; a fifth of fashion; a sixth of solitude. Your friend yonder is always employed in nursing her own health: hypochondria supplies her with an object; she is really happy because she fancies herself ill. Every one you name has an object in life that drives away ennui, save yourself."

"I have one too," said Constance, smiling, "but it does not fill up all the spaces of time. The intervals between the acts are longer than the acts themselves."

"Is your object religion?" asked Mandeville, simply. Constance was startled: the question was novel. "I fear not," said she, after a moment's hesitation, and with a downcast face.

"As I thought," returned Mandeville. "Now listen. The reason why you feel weariness more than those around you, is solely because your mind is more expansive. Small minds easily find objects: trifles amuse them; but a high soul covets things beyond its daily reach; trifles occupy its aim mechanically; the thought still wanders restless. This is the case with you. Your intellect preys upon itself. You would have been happier if your rank had been less;" Constance winced—(she thought of Godolphin); "for then you would have been ambitious, and aspired to the very rank that now palls upon you." Mandeville continued—

"You women are at once debarred from public life and yet influence it. You are the prisoners, and yet the despots of society. Have you talents? it is criminal to indulge them in public; and thus, as talent cannot be stifled, it is misdirected in private; you seek ascendency over your own limited circle; and what should have been genius degenerates into cunning. Brought up from your cradles to dissembling your most beautiful emotions—your finest principles are always tinctured with artifice. As your talents, being stripped of their wings are driven to creep along the earth, and imbibe its mire and clay; so are your affections perpetually checked and tortured into conventional paths, and a spontaneous feeling is punished as a deliberate crime. You are untaught the broad and sound principles of life; all that you know of morals are its decencies and forms. Thus you are incapable of estimating the public virtues and the public deficiencies of a brother or a son; and one reason why we have no Brutus, is because you have no Portia. Turkey has its seraglio for the person; but custom in Europe has also a seraglio for the mind."

Constance smiled at the philosopher's passion; but she was a woman, and she was moved by it.

"Perhaps," said she, "in the progress of events, the state of the women may be improved as well as that of the men."

"Doubtless, at some future stage of the world. And believe me, Lady Erpingham, politician and schemer as you are, that no legislative reform alone will improve mankind: it is the social state which requires reformation."

"But you asked me some minutes since," said Constance, after a pause, "if the object of my pursuit was religion. I disappointed but not surprised you by my answer."

"Yes: you grieved me, because, in your case, religion could alone fill the dreary vacuum of your time. For, with your enlarged and cultivated mind, you would not view the grandest of earthly questions in a narrow and sectarian light. You would not think religion consisted in a sanctified demeanour, in an ostentatious almsgiving, in a harsh judgment of all without the pale of your opinions. You would behold in it a benign and harmonious system of morality, which takes from ceremony enough not to render it tedious but impressive. The school of the Bayles and Voltaires is annihilated. Men begin now to feel that to philosophise is not to sneer. In Doubt, we are stopped short at every outlet beyond the Sensual. In Belief lies the secret of all our valuable exertion. Two sentiments are enough to preserve even the idlest temper from stagnation—a desire and a hope. What then can we say of the desire to be useful, and the hope to be immortal?"

Текст предоставлен ООО «ЛитРес».

Прочитайте эту книгу целиком, купив полную легальную версию на ЛитРес.

Безопасно оплатить книгу можно банковской картой Visa, MasterCard, Maestro, со счета мобильного телефона, с платежного терминала, в салоне МТС или Связной, через PayPal, WebMoney, Яндекс.Деньги, QIWI Кошелек, бонусными картами или другим удобным Вам способом.

After all, an astrologer,—nay, a cabalist—is not so monstrous a prodigy in the nineteenth century! In the year 1801, Lackingtou published a quarto, entitled Magus: a Complete System of Occult Philosophy; treating of Alchemy, the Cabalistic Art, Natural and Celestial Magic, &c.—and a very impudent publication it is too. That Raphael should put forth astrological manuals is not a proof of his belief in the science he professes; but that it should answer to Raphael to put them forth, shows a tendency to belief in his purchasers.