“Suddenly, however, his limbs trembled and his features betrayed alarm. He threw himself into the attitude of one listening. He gazed earnestly in a direction in which nothing was visible to his friends. This lasted for a minute; then turning to his companions, he told them that his brother had just delivered to him a summons, which must be instantly obeyed. He then took an hasty and solemn leave of each person, and, before their surprise would allow them to understand the scene, he rushed to the edge of the cliff, threw himself headlong, and was seen no more.
“In the course of my practice in the German army, many cases, equally remarkable, have occurred. Unquestionably the illusions were maniacal, though the vulgar thought otherwise. They are all reducible to one class, and are not more difficult of explication and cure than most affections of our frame.”2
This opinion my uncle endeavoured, by various means, to impress upon me. I listened to his reasonings and illustrations with silent respect. My astonishment was great on finding proofs of an influence of which I had supposed there were no examples; but I was far from accounting for appearances in my uncle’s manner. Ideas thronged into my mind which I was unable to disjoin or to regulate. I reflected that this madness, if madness it were, had affected Pleyel and myself as well as Wieland. Pleyel had heard a mysterious voice. I had seen and heard. A form had showed itself to me as well as to Wieland. The disclosure had been made in the same spot. The appearance was equally complete and equally prodigious in both instances. Whatever supposition I should adopt, had I not equal reason to tremble? What was my security against influences equally terrific and equally irresistible?
It would be vain to attempt to describe the state of mind which this idea produced. I wondered at the change which a moment had affected in my brother’s condition. Now was I stupefied with tenfold wonder in contemplating myself. Was I not likewise transformed from rational and human into a creature of nameless and fearful attributes? Was I not transported to the brink of the same abyss? Ere a new day should come, my hands might be embrued in blood, and my remaining life be consigned to a dungeon and chains.
With moral sensibility like mine, no wonder that this new dread was more insupportable than the anguish I had lately endured. Grief carries its own antidote along with it. When thought becomes merely a vehicle of pain, its progress must be stopped. Death is a cure which nature or ourselves must administer: To this cure I now looked forward with gloomy satisfaction.
My silence could not conceal from my uncle the state of my thoughts. He made unwearied efforts to divert my attention from views so pregnant with danger. His efforts, aided by time, were in some measure successful. Confidence in the strength of my resolution, and in the healthful state of my faculties, was once more revived. I was able to devote my thoughts to my brother’s state, and the causes of this disastrous proceeding.
My opinions were the sport of eternal change. Some times I conceived the apparition to be more than human. I had no grounds on which to build a disbelief. I could not deny faith to the evidence of my religion; the testimony of men was loud and unanimous: both these concurred to persuade me that evil spirits existed, and that their energy was frequently exerted in the system of the world.
These ideas connected themselves with the image of Carwin. Where is the proof, said I, that daemons may not be subjected to the control of men? This truth may be distorted and debased in the minds of the ignorant. The dogmas of the vulgar, with regard to this subject, are glaringly absurd; but though these may justly be neglected by the wise, we are scarcely justified in totally rejecting the possibility that men may obtain supernatural aid.
The dreams of superstition are worthy of contempt. Witchcraft, its instruments and miracles, the compact ratified by a bloody signature, the apparatus of sulphurous smells and thundering explosions, are monstrous and chimerical. These have no part in the scene over which the genius of Carwin presides. That conscious beings, dissimilar from human, but moral and voluntary agents as we are, some where exist, can scarcely be denied. That their aid may be employed to benign or malignant purposes, cannot be disproved.
Darkness rests upon the designs of this man. The extent of his power is unknown; but is there not evidence that it has been now exerted?
I recurred to my own experience. Here Carwin had actually appeared upon the stage; but this was in a human character. A voice and a form were discovered; but one was apparently exerted, and the other disclosed, not to befriend, but to counteract Carwin’s designs. There were tokens of hostility, and not of alliance, between them. Carwin was the miscreant whose projects were resisted by a minister of heaven. How can this be reconciled to the stratagem which ruined my brother? There the agency was at once preternatural and malignant.
The recollection of this fact led my thoughts into a new channel. The malignity of that influence which governed my brother had hitherto been no subject of doubt. His wife and children were destroyed; they had expired in agony and fear; yet was it indisputably certain that their murderer was criminal? He was acquitted at the tribunal of his own conscience; his behaviour at his trial and since, was faithfully reported to me; appearances were uniform; not for a moment did he lay aside the majesty of virtue; he repelled all invectives by appealing to the deity, and to the tenor of his past life; surely there was truth in this appeal: none but a command from heaven could have swayed his will; and nothing but unerring proof of divine approbation could sustain his
