permeates it. It is to the absence of idiosyncratic organs, therefore, that we must attribute the nearly unlimited perception of the ultimate life. To rudimental beings, organs are the cages necessary to confine them until fledged.
| P. |
You speak of rudimental “beings.” Are there other rudimental thinking beings than man? |
| V. |
The multitudinous conglomeration of rare matter into nebulae, planets, suns, and other bodies which are neither nebulae, suns, nor planets, is for the sole purpose of supplying pabulum for the idiosyncrasy of the organs of an infinity of rudimental beings. But for the necessity of the rudimental, prior to the ultimate life, there would have been no bodies such as these. Each of these is tenanted by a distinct variety of organic, rudimental, thinking creatures. In all, the organs vary with the features of the place tenanted. At death, or metamorphosis, these creatures, enjoying the ultimate life—immortality—and cognizant of all secrets but the one, act all things and pass everywhere by mere volition:—indwelling, not the stars, which to us seem the sole palpabilities, and for the accommodation of which we blindly deem space created—but that space itself—that infinity of which the truly substantive vastness swallows up the star-shadows—blotting them out as nonentities from the perception of the angels. |
| P. |
You say that “but for the necessity of the rudimental life” there would have been no stars. But why this necessity? |
| V. |
In the inorganic life, as well as in the inorganic matter generally, there is nothing to impede the action of one simple unique law—the Divine Volition. With the view of producing impediment, the organic life and matter (complex, substantial, and law-encumbered) were contrived. |
| P. |
But again—why need this impediment have been produced? |
| V. |
The result of law inviolate is perfection—right—negative happiness. The result of law violate is imperfection, wrong, positive pain. Through the impediments afforded by the number, complexity, and substantiality of the laws of organic life and matter, the violation of law is rendered, to a certain extent, practicable. Thus pain, which in the inorganic life is impossible, is possible in the organic. |
| P. |
But to what good end is pain thus rendered possible? |
| V. |
All things are either good or bad by comparison. A sufficient analysis will show that pleasure, in all cases, is but the contrast of pain. Positive pleasure is a mere idea. To be happy at any one point we must have suffered at the same. Never to suffer would have been never to have been blessed. But it has been shown that, in the inorganic life, pain cannot be thus the necessity for the organic. The pain of the primitive life of Earth, is the sole basis of the bliss of the ultimate life in Heaven. |
| P. |
Still, there is one of your expressions which I find it impossible to comprehend—“the truly substantive vastness of infinity.” |
| V. |
This, probably, is because you have no sufficiently generic conception of the term “substance” itself. We must not regard it as a quality, but as a sentiment:—it is the perception, in thinking beings, of the adaptation of matter to their organization. There are many things on the Earth, which would be nihility to the inhabitants of Venus—many things visible and tangible in Venus, which we could not be brought to appreciate as existing at all. But to the inorganic beings—to the angels—the whole of the unparticled matter is substance—that is to say, the whole of what we term “space” is to them the truest substantiality;—the stars, meantime, through what we consider their materiality, escaping the angelic sense, just in proportion as the unparticled matter, through what we consider its immateriality, eludes the organic. |
As the sleep-waker pronounced these latter words, in a feeble tone, I observed on his countenance a singular expression, which somewhat alarmed me, and induced me to awake him at once. No sooner had I done this, than, with a bright smile irradiating all his features, he fell back upon his pillow and expired. I noticed that in less than a minute afterward his corpse had all the stern rigidity of stone. His brow was of the coldness of ice. Thus, ordinarily, should it have appeared, only after long pressure from Azrael’s hand. Had the sleep-waker, indeed, during the latter portion of his discourse, been addressing me from out the region of the shadows?
The Oblong Box
Some years ago, I engaged passage from Charleston, SC, to the city of New York, in the fine packet-ship Independence, Captain Hardy. We were to sail on the fifteenth of the month (June), weather permitting; and on the fourteenth, I went on board to arrange some matters in my stateroom.
I found that we were to have a great many passengers, including a more than usual number of ladies. On the list were several of my acquaintances, and among other names, I was rejoiced to see that of Mr. Cornelius Wyatt, a young artist, for whom I entertained feelings of warm friendship. He had been with me a fellow-student at C⸺ University, where we were very much together. He had the ordinary temperament of genius, and was a compound of misanthropy, sensibility, and enthusiasm. To these qualities he united the warmest and truest heart which ever beat in a human bosom.
I observed that his name was carded upon three staterooms; and, upon again referring to the list of passengers, I found that he had engaged passage for himself, wife, and two sisters—his own. The staterooms were sufficiently roomy, and each had two berths, one above the other. These berths, to be sure, were so exceedingly narrow as to be insufficient for more than one person; still, I could not comprehend why there were three staterooms for these four persons. I was, just at that epoch, in one of those moody frames of mind which make a man abnormally inquisitive about trifles: and I confess, with shame, that I busied myself in a variety of ill-bred and preposterous conjectures about this matter of the
