“You comfort me,” said Glyndon, brightening. “I had imagined my weariness a proof of my deficiency! But not now would I speak to you of these labours. Pardon me, if I pass from the toil to the reward. You have uttered dim prophecies of my future, if I wed one who, in the judgment of the sober world, would only darken its prospects and obstruct its ambition. Do you speak from the wisdom which is experience, or that which aspires to prediction?”
“Are they not allied? Is it not he best accustomed to calculation who can solve at a glance any new problem in the arithmetic of chances?”
“You evade my question.”
“No; but I will adapt my answer the better to your comprehension, for it is upon this very point that I have sought you. Listen to me!” Zanoni fixed his eyes earnestly on his listener, and continued: “For the accomplishment of whatever is great and lofty, the clear perception of truths is the first requisite—truths adapted to the object desired. The warrior thus reduces the chances of battle to combinations almost of mathematics. He can predict a result, if he can but depend upon the materials he is forced to employ. At such a loss he can cross that bridge; in such a time he can reduce that fort. Still more accurately, for he depends less on material causes than ideas at his command, can the commander of the purer science or diviner art, if he once perceive the truths that are in him and around, foretell what he can achieve, and in what he is condemned to fail. But this perception of truths is disturbed by many causes—vanity, passion, fear, indolence in himself, ignorance of the fitting means without to accomplish what he designs. He may miscalculate his own forces; he may have no chart of the country he would invade. It is only in a peculiar state of the mind that it is capable of perceiving truth; and that state is profound serenity. Your mind is fevered by a desire for truth: you would compel it to your embraces; you would ask me to impart to you, without ordeal or preparation, the grandest secrets that exist in Nature. But truth can no more be seen by the mind unprepared for it, than the sun can dawn upon the midst of night. Such a mind receives truth only to pollute it: to use the simile of one who has wandered near to the secret of the sublime Goetia (or the magic that lies within Nature, as electricity within the cloud), ‘He who pours water into the muddy well, does but disturb the mud.’ ” (“Iamb. de Vit. Pythag.”)
“What do you tend to?”
“This: that you have faculties that may attain to surpassing power, that may rank you among those enchanters who, greater than the magian, leave behind them an enduring influence, worshipped wherever beauty is comprehended, wherever the soul is sensible of a higher world than that in which matter struggles for crude and incomplete existence.
“But to make available those faculties, need I be a prophet to tell you that you must learn to concentre upon great objects all your desires? The heart must rest, that the mind may be active. At present you wander from aim to aim. As the ballast to the ship, so to the spirit are faith and love. With your whole heart, affections, humanity, centred in one object, your mind and aspirations will become equally steadfast and in earnest. Viola is a child as yet; you do not perceive the high nature the trials of life will develop. Pardon me, if I say that her soul, purer and loftier than your own, will bear it upward, as a secret hymn carries aloft the spirits of the world. Your nature wants the harmony, the music which, as the Pythagoreans wisely taught, at once elevates and soothes. I offer you that music in her love.”
“But am I sure that she does love me?”
“Artist, no; she loves you not at present; her affections are full of another. But if I could transfer to you, as the loadstone transfers its attraction to the magnet, the love that she has now for me—if I could cause her to see in you the ideal of her dreams—”
“Is such a gift in the power of man?”
“I offer it to you, if your love be lawful, if your faith in virtue and yourself be deep and loyal; if not, think you that I would disenchant her with truth to make her adore a falsehood?”
“But if,” persisted Glyndon—“if she be all that you tell me, and if she love you, how can you rob yourself of so priceless a treasure?”
“Oh, shallow and mean heart of man!” exclaimed Zanoni, with unaccustomed passion and vehemence, “dost thou conceive so little of love as not to know that it sacrifices all—love itself—for the happiness of the thing it loves? Hear me!” And Zanoni’s face grew pale. “Hear me! I press this upon you, because I love her, and because I fear that with me her fate will be less fair than with yourself. Why—ask not, for I will not tell you. Enough! Time presses now for your answer; it cannot long be delayed. Before the night of the third day from this, all choice will be forbid you!”
“But,” said Glyndon, still doubting and suspicious—“but why this haste?”
“Man, you are not worthy of her when you ask me. All I can tell you here, you should have known yourself. This ravisher, this man of will, this son of the old Visconti, unlike you—steadfast, resolute, earnest even in his crimes—never relinquishes an object. But one passion controls his lust—it is his avarice. The day after his attempt on Viola, his uncle, the Cardinal—, from whom he has large expectations of land and gold, sent for him, and forbade him, on pain of forfeiting all the possessions which his schemes already had parcelled out, to pursue with dishonourable designs one whom the Cardinal had heeded and loved from childhood. This is the cause of his present pause from his pursuit. While we speak, the cause expires. Before the hand of the clock reaches the hour of noon, the Cardinal—will be no more. At this very moment thy friend, Jean Nicot, is with the Prince di—.”
“He! wherefore?”
“To ask what dower shall go with Viola Pisani, the morning that she leaves the palace of the prince.”
“And how do you know all this?”
“Fool! I tell thee again, because a lover is a watcher by night and day; because love never sleeps when danger menaces the beloved one!”
“And you it was that informed the Cardinal—?”
“Yes; and what has been my task might as easily have been thine. Speak—thine answer!”
“You shall have it on the third day from this.”
“Be it so. Put off, poor waverer, thy happiness to the last hour. On the third day from this, I will ask thee thy resolve.”
“And where shall we meet?”
“Before midnight, where you may least expect me. You cannot shun me, though you may seek to do so!”
“Stay one moment! You condemn me as doubtful, irresolute, suspicious. Have I no cause? Can I yield without a struggle to the strange fascination you exert upon my mind? What interest can you have in me, a stranger, that you should thus dictate to me the gravest action in the life of man? Do you suppose that any one in his senses would not pause, and deliberate, and ask himself, ‘Why should this stranger care thus for me?’ ”
“And yet,” said Zanoni, “if I told thee that I could initiate thee into the secrets of that magic which the philosophy of the whole existing world treats as a chimera, or imposture; if I promised to show thee how to command the beings of air and ocean, how to accumulate wealth more easily than a child can gather pebbles on the shore, to place in thy hands the essence of the herbs which prolong life from age to age, the mystery of that attraction by which to awe all danger and disarm all violence and subdue man as the serpent charms the bird—if I told thee that all these it was mine to possess and to communicate, thou wouldst listen to me then, and obey me without a doubt!”
“It is true; and I can account for this only by the imperfect associations of my childhood—by traditions in our house of—”
“Your forefather, who, in the revival of science, sought the secrets of Apollonius and Paracelsus.”
“What!” said Glyndon, amazed,