Chapter XXXII: Preface (2)

Earthquakes are injurious to the cities which they destroy, beneficial to those whose commerce was injured by their prosperity, and indifferent to others which are too remote to be affected by their influence. Famine is good to the corn-merchant, evil to the poor, and indifferent to those whose fortunes can at all times command a superfluity. Ambition is evil to the restless bosom it inhabits, to the innumerable victims who are dragged by its ruthless thirst for infamy, to expire in every variety of anguish, to the inhabitants of the country it depopulates, and to the human race whose improvement it retards; it is indifferent with regard to the system of the Universe, and is good only to the vultures and the jackalls that track the conqueror’s career, and to the worms who feast in security on the desolation of his progress. It is manifest that we cannot reason with respect to the universal system from that which only exists in relation to our own perceptions.

You allege some considerations in favour of a Deity from the universality of a belief in his existence.

The superstitions of the savage, and the religion of civilized Europe appear to you to conspire to prove a first cause. I maintain that it is from the evidence of revelation alone that this belief derives the slightest countenance.

That credulity should be gross in proportion to the ignorance of the mind which it enslaves, is in strict consistency with the principles of human nature. The idiot, the child, and the savage, agree in attributing their own passions and propensities[38] to the inanimate substances by which they are either benefited or injured. The former become Gods and the latter Demons; hence prayers and sacrifices, by the means of which the rude Theologian imagines that he may confirm the benevolence of the one, or mitigate the malignity of the other. He has averted the wrath of a powerful enemy by supplications and submission; he has secured the assistance of his neighbour by offerings; he has felt his own anger subside before the entreaties of a vanquished foe, and has cherished gratitude for the kindness of another. Therefore does he believe that the elements will listen to his vows. He is capable of love and hatred towards his fellow beings, and is variously impelled by those principles to benefit or injure them. The source of his error is sufficiently obvious. When the winds, the waves and the atmosphere, act in such a manner as to thwart or forward his designs, he attributes to them the same propensities of whose existence within himself he is conscious when he is instigated by benefits to kindness, or by injuries to revenge. The bigot of the woods can form no conception of beings possessed of properties differing from his own: it requires, indeed, a mind considerably tinctured with science, and enlarged by cultivation to contemplate itself, not as the centre and model of the Universe, but as one of the infinitely various multitude of beings of which it is actually composed.

There is no attribute of God which is not either borrowed from the passions and powers of the human mind, or which is not a negation. Omniscience, Omnipotence, Omnipresence, Infinity, Immutability, Incomprehensibility, and Immateriality, are all words which designate properties and powers peculiar to organised beings, with the addition of negations, by which the idea of limitation is excluded.[39]

That the frequency of a belief in God (for it is not universal) should be any argument in its favour, none to whom the innumerable mistakes of men are familiar, will assert. It is among men of genius and science that Atheism alone is found, but among these alone is cherished an hostility to those errors, with which the illiterate and vulgar are infected.

How small is the proportion of those who really believe in God, to the thousands who are prevented by their occupations from ever bestowing a serious thought upon the subject, and the millions who worship butterflies, bones, feathers, monkeys, calabashes and serpents. The word God, like other abstractions, signifies the agreement of certain propositions, rather than the presence of any idea. If we found our belief in the existence of God on the universal consent of mankind, we are duped by the most palpable of sophisms. The word God cannot mean at the same time an ape, a snake, a bone, a calabash, a Trinity, and a Unity. Nor can that belief be accounted universal against which men of powerful intellect and spotless virtue have in every age protested. _Non pudet igitur physicum, id est speculatorem venatoremque naturæ, ex animis consuetudine imbutis petere testimonium veritatis?_

Hume has shewn, to the satisfaction of all philosophers, that the only idea which we can form of causation is derivable[40] from the constant conjunction of objects, and the consequent inference of one from the other. We denominate that phenomenon the cause of another which we observe with the fewest exceptions to precede its occurrence. Hence it would be inadmissible to deduce the being of a God from the existence of the Universe; even if this mode of reasoning did not conduct to the monstrous conclusion of an infinity of creative and created Gods, each more eminently requiring a Creator than its predecessor.

If Power[41] be an attribute of existing substance, substance could not have derived its origin from power. One thing cannot be at the same time the cause and the effect of another.--The word power expresses the capability of any thing to be or act. The human mind never hesitates to annex the idea of power to any object of its experience. To deny that power is the attribute of being, is to deny that being can be. If power be an attribute of substance, the hypothesis of a God is a superfluous and unwarrantable assumption.

Intelligence is that attribute of the Deity, which you hold to be most apparent in the Universe. Intelligence is only known to us as a mode of animal being. We cannot conceive intelligence distinct from sensation and perception, which are attributes to organized bodies. To assert that God is intelligent, is to assert that he has ideas; and Locke has proved that ideas result from sensation. Sensation can exist only in an organized body, an organised body is necessarily limited both in extent and operation. The God of the rational Theosophis is a vast and wise animal.

You have laid it down as a maxim that the power of beginning motion is an attribute of mind as much as thought and sensation.

Mind cannot create, it can only perceive. Mind is the recipient of impressions made on the organs of sense, and without the action of external objects we should not only be deprived of all knowledge of the existence of mind, but totally incapable of the knowledge of any thing. It is evident, therefore, that mind deserves to be considered as the effect, rather than the cause of motion. The ideas which suggest themselves too are prompted by the circumstances of our situation, these are the elements of thought, and from the various combinations of these our feelings, opinions, and volitions inevitably result.

That which is infinite necessarily includes that which is finite. The distinction therefore between the Universe, and that by which the Universe is upheld, is manifestly erroneous. To devise the word God, that you may express a certain portion of the universal system, can answer no good purpose in philosophy: In the language of reason, the words God and Universe are synonymous. _Omnia enim per Dei potentiam facta sunt, imo, quia naturæ potentia nulla est nisi ipsa Dei potentia, artem est nos catemus Dei potentiam non intelligere quatenus causas naturales ignoramus; adeoque stultè ad eandam Dei potentiam recurritur, quando rei alicujus, causam naturalem, sive est, ipsam Dei potentiam ignoramus._[42]

Thus from the principles of that reason to which you so rashly appealed as the ultimate arbiter of our dispute, have I shewn that the popular arguments in favour of the being of a God are totally destitute of colour. I have shewn the absurdity of attributing intelligence to the cause of those effects which we perceive in the Universe, and the fallacy which lurks in the argument from design. I have shewn that order is no more than a peculiar manner of contemplating the operation of necessary agents, that mind is the effect, not the cause of motion, that power is the attribute, not the origin of Being. I have proved that we can have no evidence of the existence of a God from the principles of reason.

You will have observed, from the zeal with which I have urged arguments so revolting to my genuine sentiments, and conducted to a conclusion in direct contradiction to that faith which every good man must eternally preserve, how little I am inclined to sympathise with those of my religion who have pretended to prove the existence of God by the unassisted light of reason. I confess that the necessity of a revelation has been compromised by treacherous friends to Christianity, who have maintained that the sublime mysteries of the being of a God and the immortality of the soul are discoverable from other sources than itself.

I have proved that on the principles of that philosophy to which Epicurus, Lord Bacon, Newton, Locke and Hume were addicted, the existence of God is a chimera.

The Christian Religion then, alone, affords indisputable assurance that the world was created by the power, and is preserved by the Providence of an Almighty God, who, in justice has appointed a future life for the punishment of the vicious and the remuneration of the virtuous.

Now, O Theosophus, I call upon you to decide between Atheism and Christianity; to declare whether you will pursue your principles to the destruction of the bonds of civilized society, or wear the easy yoke of that religion which proclaims “peace upon earth, good-will to all men.”

Theosophus.

I am not prepared at present, I confess, to reply clearly to your unexpected arguments. I assure you that no considerations, however specious, should seduce me to deny the existence of my Creator.

I am willing to promise that if, after mature deliberation, the arguments which you have advanced in favour of Atheism should appear incontrovertible, I will endeavour to adopt so much of the Christian scheme as is consistent with my persuasion of the goodness, unity, and majesty of God.

FOOTNOTES:

[13] _Judæi, impulsore Chresto, turbantes, facile comprimuntur._--_Suet. in Tib._

_Affecti suppliciis Christiani, genus hominum superstitionis novæ et maleficæ._--_Id. in Nerone._

[14] _Multi omnis ætatis utriusque sexus etiam; neque enim civitates tantum, sed vicos etiam et agros superstitionis istius contagio pervagata est._--_Plin. Epist._

[15] Tacit. Annal L. xv., Sect. xlv.

[16] See the _Internal Evidence of Christianity_; see also Paley’s Evidences, Vol. II., p 27.

[17] Paley’s Evidences, Vol. I., p. 3.

[18] Plin. Nat. His. Cap. de Deo., Euripides, Bellerophon, Frag. xxv.

_Hunc igitur terrorem animi, tenebrasque necesse est_
_Non radii solis, neque lucida tela diei_
_Discutient, sed naturæ species ratioque:_
_Principium hinc cujus nobis exordia sumet_,
Nullam rem nihilo gigni divinitus unquam.
Luc. de Rer. Nat. Lib. 1 [_v._ 147-151].

[19] See Cicero de Natura Deorum.

[20] Hobbes.

[21] See Preface to Le Bon Sens.

[22] See Hosea, chap. i., chap. ix. Ezekiel, chap. iv., chap. xvi., chap. xxiii. Heyne, speaking of the opinions entertained of the Jews by ancient poets and philosophers, says:--_Meminit quidem superstitionis Judaicæ Horatius, verum ut eam risu exploderet._--_Heyn. ad Virg. Poll. in Arg._

[23] I. Sam. chap. v., 8.

[24] Wordsworth’s Lyrical Ballads.

[25] Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, _Thus saith the Lord God of Israel_, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, _and slay every man his brother, and every man his companion, and every man his neighbour_. And the children of Levi did according to the word of Moses: and there fell of the people on that day twenty-three thousand men.--_Exodus_ xxxii., 26.

And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males. And the children of Israel took all the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods. And they burned all their huts wherein they dwelt, and all their goodly castles, with fire. And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp. And Moses was [wroth] with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle. And Moses said unto them, _Have ye saved all the women alive?_ behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord. _Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. But all the women-children, that have not known a man by lying with him_, KEEP ALIVE FOR YOURSELVES.--_Numbers_ xxxi., 7-18.

And we utterly destroyed them, as we did unto Sihon, king of Heshbon, utterly destroying the men, women, and children of every city.--_Deut._ iii., 6.

And they utterly destroyed all that was in the city, both man and woman, young and old, and ox and sheep and ass, with the edge of the sword.--_Joshua._

So Joshua fought against Debir, and utterly destroyed all the souls that were therein: he left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded.--_Joshua_, chap. x.

And David gathered all the people together, and went to Rabbah, and took it. And he brought forth the people therein, and _put them under saws, and under harrows of iron, and made them pass through the brick kiln; this did he also unto all the children of Ammon._--_II. Sam._ xii., 29.

[26] Now concerning the things whereof ye wrote to me; it is good for a man not to touch a woman.

I say, therefore, to the unmarried and widows, it is good for them if they abide even as I. But if they cannot contain, let them marry; it is better to marry than burn.--_I. Cor._ chap. vii.

[27] _See_ Gibbon’s “Decline and Fall,” vol. ii., p. 210.

[28] Ibid. Vol. ii., p. 269.

[29] See Paley’s Evidences. Vol. i. chap. 1.

[30] See the Controversy of Bishop Watson and Thomas Paine.--Paine’s Criticism on the xixth chapter of Isaiah.

[31] Immediately after the tribulation of these days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angel with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. _Verily I say unto you, this generation shall not pass, until all these things be fulfilled._--_Matt._ chap, xxiv.

[32] See Matthew, chap. xxiii. v. 35.

[33] Josephus.

[34] Qy.? _even_.

[35] See Dugald Stewart’s Outlines of Moral Philosophy, and Paley’s Natural Theology.

[36] See Cuvier Leçons d’Anat. Comp. tom. iii. p. 169, 373, 448, 465, 480. Rees’ Cyclopædia, Art. Man.

Ουκ αιδεισθε τους ἡμερους καρπους αιματι και φονῳ μιγνυοντες; αλλὰ δράκοντας ἀγρίους καλεῖτε καὶ παρδάλεις καἰ λέοντας, αὐτοὶ δὲ μιαιφονεῖτε εἰς ὠμότητα καταλιπόντες ἐκείνοις οὐδέν. Ἐκείνοις μὲν γὰρ ὁ φόνος τροφὴ, ὑμῖν δε ὄψον ἐστίν.

Ὅτι γὰρ οὐκ ἔστιν ἀνθρώπῳ κατὰ φύσιν τὸ σαρκοφαγεῖν, πρῶτον μὲν ἀπὸ τῶν σωμάτων δηλοῦται τῆς κατασκευῆς. Οὐδενὶ γὰρ ἔοικε τὸ ἀνθρώπου σῶμα τῶν ἐπὶ σαρκοφαγίᾳ γεγονότων, οὐ γρυπότης χείλους, οὐκ ὀξύτης ὄνυχοϛ, οὐ τραχύτης ὀδόντων πρόσεστιν, οὐ κοιλίας εὐτονία καὶ πνεύματος θερμότης, τρέψαι καὶ κατεργάσασθαι δυνατὴ τὸ βαρὺ καὶ κρεῶδες. Ἀλλ’ αὐτόθεν ἡ φύσις τῇ λειότητι τῶν ὀδόντων, καὶ τῇ σμικρότητι τοῦ στόματος, καὶ τῇ μαλακότητι τῆς γλώσσης, καὶ τῇ πρὸς πέψιν ἀμβλύτητι τοῦ πνευματος, ἐξόμνυται τὴν σαρκοφαγίαν. Εἰ δὲ λέγεις, πεφυκέναι σεαυτὸν ἐπὶ τοιαύτην ἐδωδὴν, ὅ βούλει φαγεῖν, πρῶτος αὐτὸς ἀπόκτεινον· αλλ’ αὐτὸς, διὰ σεαυτοῦ, μὴ χρησάμενος κοπίδι, μηδὲ τυμπάνῳ τινὶ μηδὲ πελέκει· ἀλλὰ, ὡς λύκοι καὶ ἄρκτοι, καὶ λεόντες αὐτοὶ ὡς ἐσθίουσι φονευούσιν, ἄνελε δήγματι βοῦν, ἢ σώματι σῦν, ἢ ἄρνα ἤ λαγωὸν διάῤῥηξον, καὶ φάγε προσπεσῶν ἔτι ζῶντος ὡς ἐκεῖνα.

Πλουτ. περὶ Σαρκοφαγ. Λογ. β.

[The same passage is quoted in the Notes to Queen Mab (Vol. iii. p. 359-360).]

[37] See Godwin’s Political Justice, Vol. i. p. 449.

[38] See Southey’s History of Brazil, p. 255.

[39] See Le Systeme de la Nature: this book is one of the most eloquent vindications of Atheism.

[40] Printed _deniable_.

[41] For a very profound disquisition on this subject, see Sir William Drummond’s Academical Questions, chap. i. p. 1.

[42] Spinosa. Tract. Theologico.-Pol., chap. i. p. 14. [Quoted also in the Notes to Queen Mab (Vol. iii. p. 328).]

HISTORY
OF
A SIX WEEKS’ TOUR

THROUGH
A PART OF FRANCE,
SWITZERLAND, GERMANY, AND HOLLAND:

WITH LETTERS
DESCRIPTIVE OF
A SAIL ROUND THE LAKE OF GENEVA, AND OF
THE GLACIERS OF CHAMOUNI.

LONDON:

* * * * *

PUBLISHED BY T. HOOKHAM, JUN.
OLD BOND STREET;
AND C. AND J. OLLIER,
WELBECK STREET.

* * * * *

1817.

[_The two following Letters were addressed by_ Shelley _to_ Thomas Love Peacock. _The remainder of the little volume was written by_ Mrs. Shelley.]

[Decoration]

To T. P. Esq.

MELLERIE--CLARENS--CHILLON--VEVAI--LAUSANNE.

Montalegre, near Coligni. Geneva, July 12th, 1816.

It is nearly a fortnight since I have returned from Vevai. This journey has been on every account delightful, but most especially, because then I first knew the divine beauty of Rousseau’s imagination, as it exhibits itself in _Julie_. It is inconceivable what an enchantment the scene itself lends to those delineations, from which its own most touching charm arises. But I will give you an abstract of our voyage, which lasted eight days, and if you have a map of Switzerland, you can follow me.

We left Montalegre at half-past two on the 23rd of June. The lake was calm, and after three hours of rowing we arrived at Hermance, a beautiful little village, containing a ruined tower, built, the villagers say, by Julius Cæsar. There were three other towers similar to it, which the Genevese destroyed for their own fortifications in 1560. We got into the tower by a kind of window. The walls are immensely solid, and the stone of which it is built so hard, that it yet retained the mark of chisels. The boatmen said, that this tower was once three times higher than it is now. There are two staircases in the thickness of the walls, one of which is entirely demolished, and the other half ruined, and only accessible by a ladder. The town itself, now an inconsiderable village inhabited by a few fishermen, was built by a Queen of Burgundy, and reduced to its present state by the inhabitants of Berne, who burnt and ravaged everything they could find.

Leaving Hermance, we arrived at sunset at the village of Nerni. After looking at our lodgings, which were gloomy and dirty, we walked out by the side of the lake. It was beautiful to see the vast expanse of these purple and misty waters broken by the craggy islets near to its slant and “beached margin.” There were many fish sporting in the lake, and multitudes were collected close to the rocks to catch the flies which inhabited them.

On returning to the village, we sat on a wall beside the lake, looking at some children who were playing at a game like nine-pins. The children here appeared in an extraordinary way deformed and diseased. Most of them were crooked, and with enlarged throats; but one little boy had such exquisite grace in his mien and motions, as I never before saw equalled in a child. His countenance was beautiful for the expression with which it overflowed. There was a mixture of pride and gentleness in his eyes and lips, the indications of sensibility, which his education will probably pervert to misery or seduce to crime; but there was more of gentleness than of pride, and it seemed that the pride was tamed from its original wildness by the habitual exercise of milder feelings. My companion gave him a piece of money, which he took without speaking, with a sweet smile of easy thankfulness, and then, with an unembarrassed air, turned to his play. All this might scarcely be; but the imagination surely could not forbear to breathe into the most inanimate forms some likeness of its own visions, on such a serene and glowing evening, in this remote and romantic village, beside the calm lake that bore us hither.

On returning to our inn, we found that the servant had arranged our rooms, and deprived them of the greater portion ot their former disconsolate appearance. They reminded my companion of Greece: it was five years, he said, since he had slept in such beds. The influence of the recollections excited by this circumstance on our conversation gradually faded, and I retired to rest with no unpleasant sensations, thinking of our journey to-morrow, and of the pleasure of recounting the little adventures of it when we return.

The next morning we passed Yvoire, a scattered village with an ancient castle, whose houses are interspersed with trees, and which stands at a little distance from Nerni, on the promontory which bounds a deep bay, some miles in extent. So soon as we arrived at this promontory, the lake began to assume an aspect of wilder magnificence. The mountains of Savoy, whose summits were bright with snow, descended in broken slopes to the lake: on high, the rocks were dark with pine-forests, which become deeper and more immense, until the ice and snow mingle with the points of naked rock that pierce the blue air; but below, groves of walnut, chesnut, and oak, with openings of lawny fields, attested the milder climate.

As soon as we had passed the opposite promontory, we saw the river Drance, which descends from between a chasm in the mountains, and makes a plain near the lake, intersected by its divided streams. Thousands of _besolets_, beautiful water-birds, like sea-gulls, but smaller, with purple on their backs, take their station on the shallows, where its waters mingle with the lake. As we approached Evian, the mountains descended more precipitously to the lake, and masses of intermingled wood and rock overhung its shining spire.

We arrived at this town about seven o’clock, after a day which involved more rapid changes of atmosphere than I ever recollect to have observed before. The morning was cold and wet; then an easterly wind, and the clouds hard and high; then thunder showers, and wind shifting to every quarter; then a warm blast from the south, and summer clouds hanging over the peaks, with bright blue sky between. About half an hour after we had arrived at Evian, a few flashes of lightning came from a dark cloud, directly overhead, and continued after the cloud had dispersed. “Diespiter, per pura tonantes egit equos:” a phenomenon which certainly had no influence on me, corresponding with that which it produced on Horace.

The appearance of the inhabitants of Evian is more wretched, diseased, and poor, than I ever recollect to have seen. The contrast indeed between the subjects of the King of Sardinia and the citizens of the independent republics of Switzerland, affords a powerful illustration of the blighting mischiefs of despotism, within the space of a few miles. They have mineral waters here, _eaux savonneuses_, they call them. In the evening we had some difficulty about our passports, but so soon as the syndic heard my companion’s rank and name, he apologized for the circumstance. The inn was good. During our voyage, on the distant height of a hill, covered with pine-forests, we saw a ruined castle, which reminded me of those on the Rhine.

We left Evian on the following morning, with a wind of such violence as to permit but one sail to be carried. The waves also were exceedingly high, and our boat so heavily laden, that there appeared to be some danger. We arrived, however, safe at Mellerie, after passing with great speed mighty forests which overhung the lake, and lawns of exquisite verdure, and mountains with bare and icy points, which rose immediately from the summit of the rocks, whose bases were echoing to the waves.

We here heard that the Empress Maria Louisa had slept at Mellerie, before the present inn was built, and when the accommodations were those of the most wretched village, in remembrance of St. Preux. How beautiful it is to find that the common sentiments of human nature can attach themselves to those who are the most removed from its duties and its enjoyments, when Genius pleads for their admission at the gate of Power. To own them was becoming in the Empress, and confirms the affectionate praise contained in the regret of a great and enlightened nation. A Bourbon dared not even to have remembered Rousseau. She owed this power to that democracy which her husband’s dynasty outraged, and of which it was, however, in some sort the representative among the nations of the earth. This little incident shows at once how unfit and how impossible it is for the ancient system of opinions, or for any power built upon a conspiracy to revive them, permanently to subsist among mankind. We dined there, and had some honey, the best I have ever tasted, the very essence of the mountain flowers, and as fragrant. Probably the village derives its name from this production. Mellerie is the well-known scene of St. Preux’s visionary exile; but Mellerie is indeed enchanted ground, were Rousseau no magician. Groves of pine, chesnut, and walnut overshadow it; magnificent and unbounded forests to which England affords no parallel. In the midst of these woods are dells of lawny expanse, inconceivably verdant, adorned with a thousand of the rarest flowers and odorous with thyme.

The lake appeared somewhat calmer as we left Mellerie, sailing close to the banks, whose magnificence augmented with the turn of every promontory. But we congratulated ourselves too soon: the wind gradually increased in violence, until it blew tremendously; and as it came from the remotest extremity of the lake, produced waves of a frightful height, and covered the whole surface with a chaos of foam. One of our boatmen, who was a dreadfully stupid fellow, persisted in holding the sail at a time when the boat was on the point of being driven under water by the hurricane. On discovering his error, he let it entirely go, and the boat for a moment refused to obey the helm; in addition, the rudder was so broken as to render the management of it very difficult; one wave fell in, and then another. My companion, an excellent swimmer, took off his coat; I did the same, and we sat with our arms crossed, every instant expecting to be swamped. The sail was however again held, the boat obeyed the helm, and, still in imminent peril from the immensity of the waves, we arrived in a few minutes at a sheltered port, in the village of St. Gingoux.

I felt in this near prospect of death a mixture of sensations, among which terror entered, though but subordinately. My feelings would have been less painful had I been alone; but I know that my companion would have attempted to save me, and I was overcome with humiliation, when I thought that his life might have been risked to preserve mine. When we arrived at St. Gingoux, the inhabitants, who stood on the shore, unaccustomed to see a vessel as frail as ours and fearing to venture at all on such a sea, exchanged looks of wonder and congratulation with our boatmen, who, as well as ourselves, were well pleased to set foot on shore.

St. Gingoux is even more beautiful than Mellerie; the mountains are higher, and their loftiest points of elevation descend more abruptly to the lake. On high, the aerial summits still cherish great depths of snow in their ravines, and in the paths of their unseen torrents. One of the highest of these is called Roche de St. Julien, beneath whose pinnacles the forests become deeper and more extensive; the chesnut gives a peculiarity to the scene, which is most beautiful, and will make a picture in my memory, distinct from all other mountain scenes which I have ever before visited.

As we arrived here early, we took a _voiture_ to visit the mouth of the Rhone. We went between the mountains and the lake, under groves of mighty chesnut trees, beside perpetual streams, which are nourished by the snows above, and form stalactites on the rocks, over which they fall. We saw an immense chesnut tree, which had been overthrown by the hurricane of the morning. The place where the Rhone joins the lake was marked by a line of tremendous breakers; the river is as rapid as when it leaves the lake, but is muddy and dark. We went about a league farther on the road to La Valais, and stopped at a castle called La Tour de Bouverie, which seems to be the frontier of Switzerland and Savoy, as we were asked for our passports, on the supposition of our proceeding to Italy.

On one side of the road was the immense Roche de St. Julien, which overhung it; through the gateway of the castle we saw the snowy mountains of La Valais, clothed in clouds, and on the other side was the willowy plain of the Rhone, in a character of striking contrast with the rest of the scene, bounded by the dark mountains that overhang Clarens, Vevai, and the lake that rolls between. In the midst of the plain rises a little isolated hill, on which the white spire of a church peeps from among the tufted chesnut-woods. We returned to St. Gingoux before sunset, and I passed the evening in reading _Julie_.

As my companion rises late, I had time before breakfast, on the ensuing morning, to hunt the waterfalls of the river that fall into the lake at St. Gingoux. The stream is indeed, from the declivity over which it falls, only a succession of waterfalls, which roar over the rocks with a perpetual sound, and suspend their unceasing spray on the leaves and flowers that overhang and adorn its savage banks. The path that conducted along this river sometimes avoided the precipices of its shores, by leading through meadows; sometimes threaded the base of the perpendicular and caverned rocks. I gathered in these meadows a nosegay of such flowers as I never saw in England, and which I thought more beautiful for that rarity.

On my return, after breakfast, we sailed for Clarens, determining first to see the three mouths of the Rhone, and then the castle of Chillon; the day was fine, and the water calm. We passed from the blue waters of the lake over the stream of the Rhone, which is rapid even at a great distance from its confluence with the lake; the turbid waters mixed with those of the lake, but mixed with them unwillingly. (_See Nouvelle Héloise, Lettre 17, Part 4._) I read _Julie_ all day; an overflowing, as it now seems, surrounded by the scenes which it has so wonderfully peopled, of sublimest genius, and more than human sensibility. Mellerie, the Castle of Chillon, Clarens, the mountains of La Valais and Savoy, present themselves to the imagination as monuments of things that were once familiar, and of beings that were once dear to it. They were created indeed by one mind, but a mind so powerfully bright as to cast a shade of falsehood on the records that are called reality.

We passed on to the Castle of Chillon, and visited its dungeons and towers. These prisons are excavated below the lake; the principal dungeon is supported by seven columns, whose branching capitals support the roof. Close to the very walls, the lake is 800 feet deep; iron rings are fastened to these columns, and on them were engraven a multitude of names, partly those of visitors, and partly doubtless of the prisoners, of whom now no memory remains, and who thus beguiled a solitude which they have long ceased to feel. One date was as ancient as 1670. At the commencement of the Reformation, and indeed long after that period, this dungeon was the receptacle of those who shook, or who denied the system of idolatry from the effects of which mankind is even now slowly emerging.

Close to this long and lofty dungeon was a narrow cell, and beyond it one larger and far more lofty and dark, supported upon two unornamented arches. Across one of these arches was a beam, now black and rotten, on which prisoners were hung in secret. I never saw a monument more terrible of that cold and inhuman tyranny which it has been the delight of man to exercise over man. It was indeed one of those many tremendous fulfilments which render the “pernicies humani generis” of the great Tacitus, so solemn and irrefragable a prophecy. The gendarme, who conducted us over this castle, told us that there was an opening to the lake, by means of a secret spring, connected with which the whole dungeon might be filled with water before the prisoners could possibly escape!

We proceeded with a contrary wind to Clarens, against a heavy swell. I never felt more strongly than on landing at Clarens, that the spirit of old times had deserted its once cherished habitation. A thousand times, thought I, have Julia and St. Preux walked on this terrassed road, looking towards these mountains which I now behold; nay, treading on the ground where I now tread. From the window of our lodging our landlady pointed out “le bosquet de Julie.” At least the inhabitants of this village are impressed with an idea, that the persons of that romance had actual existence. In the evening we walked thither. It is indeed Julia’s wood. The hay was making under the trees; the trees themselves were aged, but vigorous, and interspersed with younger ones, which are destined to be their successors, and in future years, when we are dead, to afford a shade to future worshippers of nature, who love the memory of that tenderness and peace of which this was the imaginary abode. We walked forward among the vineyards, whose narrow terraces overlook this affecting scene. Why did the cold maxims of the world compel me at this moment to repress the tears of melancholy transport which it would have been so sweet to indulge, immeasurably, even until the darkness of night had swallowed up the objects which excited them?

I forgot to remark, what indeed my companion remarked to me, that our danger from the storm took place precisely in the spot where Julie and her lover were nearly overset, and where St. Preux was tempted to plunge with her into the lake.

On the following day we went to see the castle of Clarens, a square strong house, with very few windows, surrounded by a double terrace that overlooks the valley, or rather the plain of Clarens. The road which conducted to it wound up the steep ascent through woods of walnut and chesnut. We gathered roses on the terrace, in the feeling that they might be the posterity of some planted by Julia’s hand. We sent their dead and withered leaves to the absent.

We went again to the “bosquet de Julie,” and found that the precise spot was now utterly obliterated, and a heap of stones marked the place where the little chapel had once stood. Whilst we were execrating the author of this brutal folly, our guide informed us that the land belonged to the convent of St. Bernard, and that this outrage had been committed by their orders. I knew before, that if avarice could harden the hearts of men, a system of prescriptive religion has an influence far more inimical to natural sensibility. I know that an isolated man is sometimes restrained by shame from outraging the venerable feelings arising out of the memory of genius, which once made nature even lovelier than itself; but associated man holds it as the very sacrament of his union to forswear all delicacy, all benevolence, all remorse, all that is true, or tender, or sublime.

We sailed from Clarens to Vevai. Vevai is a town more beautiful in its simplicity than any I have ever seen. Its market-place, a spacious square interspersed with trees, looks directly upon the mountains of Savoy and La Valais, the lake, and the valley of the Rhone. It was at Vevai that Rousseau conceived the design of _Julie_.

From Vevai we came to Ouchy, a village near Lausanne. The coasts of the Pays de Vaud, though full of villages and vineyards, present an aspect of tranquillity and peculiar beauty which well compensates for the solitude which I am accustomed to admire. The hills are very high and rocky, crowned and interspersed with woods. Waterfalls echo from the cliffs, and shine afar. In one place we saw the traces of two rocks of immense size, which had fallen from the mountain behind. One of these lodged in a room where a young woman was sleeping, without injuring her. The vineyards were utterly destroyed in its path, and the earth torn up.

The rain detained us two days at Ouchy. We, however, visited Lausanne, and saw Gibbon’s house. We were shown the decayed summer-house where he finished his History, and the old acacias on the terrace from which he saw Mont Blanc after having written the last sentence. There is something grand and even touching in the regret which he expresses at the completion of his task. It was conceived amid the ruins of the Capitol. The sudden departure of his cherished and accustomed toil must have left him, like the death of a dear friend, sad and solitary.

My companion gathered some acacia leaves to preserve in remembrance of him. I refrained from doing so, fearing to outrage the greater and more sacred name of Rousseau; the contemplation of whose imperishable creations had left no vacancy in my heart for mortal things. Gibbon had a cold and unimpassioned spirit. I never felt more inclination to rail at the prejudices which cling to such a thing, than now that Julie and Clarens, Lausanne and the Roman empire, compelled me to a contrast between Rousseau and Gibbon.

When we returned, in the only interval of sunshine during the day, I walked on the pier which the lake was lashing with its waves. A rainbow spanned the lake, or rather rested one extremity of its arch upon the water, and the other at the foot of the mountains of Savoy. Some white houses, I know not if they were those of Mellerie, shone through the yellow fire.

On Saturday the 30th of June we quitted Ouchy, and after two days of pleasant sailing arrived on Sunday evening at Montalegre.

S.

* * * * *

TO T. P. ESQ.

ST. MARTIN--SERVOZ--CHAMOUNI--MONTANVERT--MONT BLANC.

Hôtel de Londres, Chamouni, July 22nd, 1816.

Whilst you, my friend, are engaged in securing a home for us, we are wandering in search of recollections to embellish it. I do not err in conceiving that you are interested in details of all that is majestic or beautiful in nature; but how shall I describe to you the scenes by which I am now surrounded? To exhaust the epithets which express the astonishment and the admiration--the very excess of satisfied astonishment, where expectation scarcely acknowledged any boundary, is this to impress upon your mind the images which fill mine now even till it overflow? I too have read the raptures of travellers; I will be warned by their example; I will simply detail to you all that I can relate, or all that, if related, would enable you to conceive of what we have done or seen since the morning of the 20th, when we left Geneva.

We commenced our intended journey to Chamouni at half-past eight in the morning. We passed through the champain country, which extends from Mont Salève to the base of the higher Alps. The country is sufficiently fertile, covered with corn-fields and orchards, and intersected by sudden acclivities with flat summits. The day was cloudless and excessively hot, the Alps were perpetually in sight, and as we advanced, the mountains, which form their outskirts, closed in around us. We passed a bridge over a stream, which discharges itself into the Arve. The Arve itself, much swoln by the rains, flows constantly to the right of the road.

As we approached Bonneville through an avenue composed of a beautiful species of drooping poplar, we observed that the corn-fields on each side were covered with inundation. Bonneville is a neat little town, with no conspicuous peculiarity, except the white towers of the prison, an extensive building overlooking the town. At Bonneville the Alps commence, one of which, clothed by forests, rises almost immediately from the opposite bank of the Arve.

From Bonneville to Cluses the road conducts through a spacious and fertile plain, surrounded on all sides by mountains, covered like those of Mellerie with forests of intermingled pine and chesnut. At Cluses the road turns suddenly to the right, following the Arve along the chasm, which it seems to have hollowed for itself among the perpendicular mountains. The scene assumes here a more savage and colossal character: the valley becomes narrow, affording no more space than is sufficient for the river and the road. The pines descend to the banks, imitating with their irregular spires, the pyramidal crags which lift themselves far above the regions of forest into the deep azure of the sky, and among the white dazzling clouds. The scene, at the distance of half a mile from Cluses, differs from that of Matlock in little else than in the immensity of its proportions, and in its untameable, inaccessible solitude, inhabited only by the goats which we saw browsing on the rocks.

Near Maglans, within a league of each other, we saw two waterfalls. They were no more than mountain rivulets, but the height from which they fell, at least of _twelve_ hundred feet, made them assume a character inconsistent with the smallness of their stream. The first fell from the overhanging brow of a black precipice on an enormous rock, precisely resembling some colossal Egyptian statue of a female deity. It struck the head of the visionary image, and, gracefully dividing there, fell from it in folds of foam more like to cloud than water, imitating a veil of the most exquisite woof. It then united, concealing the lower part of the statue, and hiding itself in a winding of its channel, burst into a deeper fall, and crossed our route in its path towards the Arve.

The other waterfall was more continuous and larger. The violence with which it fell made it look more like some shape which an exhalation had assumed than like water, for it streamed beyond the mountain, which appeared dark behind it, as it might have appeared behind an evanescent cloud.

The character of the scenery continued the same until we arrived at St. Martin (called in the maps Sallanches), the mountains perpetually becoming more elevated, exhibiting at every turn of the road more craggy summits, loftier and wider extent of forests, darker and more deep recesses.

The following morning we proceeded from St. Martin on mules to Chamouni, accompanied by two guides. We proceeded, as we had done the preceding day, along the valley of the Arve, a valley surrounded on all sides by immense mountains, whose rugged precipices are intermixed on high with dazzling snow. Their bases were still covered with the eternal forests, which perpetually grew darker and more profound as we approached the inner regions of the mountains.

On arriving at a small village, at the distance of a league from St. Martin, we dismounted from our mules, and were conducted by our guides to view a cascade. We beheld an immense body of water fall two hundred and fifty feet, dashing from rock to rock, and casting a spray which formed a mist around it, in the midst of which hung a multitude of sunbows, which faded or became unspeakably vivid, as the inconstant sun shone through the clouds. When we approached near to it, the rain of the spray reached us, and our clothes were wetted by the quick-falling but minute particles of water. The cataract fell from above into a deep craggy chasm at our feet, where, changing its character to that of a mountain stream, it pursued its course towards the Arve, roaring over the rocks that impeded its progress.

As we proceeded, our route still lay through the valley, or rather, as it had now become, the vast ravine, which is at once the couch and the creation of the terrible Arve. We ascended, winding between mountains whose immensity staggers the imagination. We crossed the path of a torrent, which three days since had descended from the thawing snow, and torn the road away.

We dined at Servoz, a little village, where there are lead and copper mines, and where we saw a cabinet of natural curiosities, like those of Keswick and Bethgelert. We saw in this cabinet some chamois’ horns, and the horns of an exceedingly rare animal called the bouquetin, which inhabits the deserts of snow to the south of Mont Blanc: it is an animal of the stag kind; its horns weigh at least twenty-seven English pounds. It is inconceivable how so small an animal could support so inordinate a weight. The horns are of a very peculiar conformation, being broad, massy, and pointed at the ends, and surrounded with a number of rings, which are supposed to afford an indication of its age: there were seventeen rings on the largest of these horns.

From Servoz three leagues remain to Chamouni.--Mont Blanc was before us--the Alps, with their innumerable glaciers on high all around, closing in the complicated windings of the single vale--forests inexpressibly beautiful, but majestic in their beauty--intermingled beech and pine, and oak, overshadowed our road, or receded, whilst lawns of such verdure as I have never seen before occupied these openings, and gradually became darker in their recesses. Mont Blanc was before us, but it was covered with cloud; its base, furrowed with dreadful gaps, was seen above. Pinnacles of snow intolerably bright, part of the chain connected with Mont Blanc, shone through the clouds at intervals on high. I never knew--I never imagined what mountains were before. The immensity of these aerial summits excited, when they suddenly burst upon the sight, a sentiment of ecstatic wonder, not unallied to madness. And remember this was all one scene, it all pressed home to our regard and our imagination. Though it embraced a vast extent of space, the snowy pyramids which shot into the bright blue sky seemed to overhang our path; the ravine, clothed with gigantic pines, and black with its depth below, so deep that the very roaring of the untameable Arve, which rolled through it, could not be heard above--all was as much our own, as if we had been the creators of such impressions in the minds of others as now occupied our own. Nature was the poet, whose harmony held our spirits more breathless than that of the divinest.

As we entered the valley of Chamouni (which in fact may be considered as a continuation of those which we have followed from Bonneville and Cluses) clouds hung upon the mountains at the distance perhaps of 6000 feet from the earth, but so as effectually to conceal not only Mont Blanc, but the other _aiguilles_, as they call them here, attached and subordinate to it. We were travelling along the valley, when suddenly we heard a sound as of the burst of smothered thunder rolling above; yet there was something earthly in the sound, that told us it could not be thunder. Our guide hastily pointed out to us a part of the mountain opposite, from whence the sound came. It was an avalanche. We saw the smoke of its path among the rocks, and continued to hear at intervals the bursting of its fall. It fell on the bed of a torrent, which it displaced, and presently we saw its tawny-coloured waters also spread themselves over the ravine, which was their couch.

We did not, as we intended, visit the _Glacier de Boisson_ to-day, although it descends within a few minutes’ walk of the road, wishing to survey it at least when unfatigued. We saw this glacier which comes close to the fertile plain, as we passed; its surface was broken into a thousand unaccountable figures: conical and pyramidical crystallizations, more than fifty feet in height, rise from its surface, and precipices of ice, of dazzling splendour, overhang the woods and meadows of the vale. This glacier winds upwards from the valley, until it joins the masses of frost from which it was produced above, winding through its own ravine like a bright belt flung over the black region of pines. There is more in all these scenes than mere magnitude of proportion: there is a majesty of outline; there is an awful grace in the very colours which invest these wonderful shapes--a charm which is peculiar to them, quite distinct even from the reality of their unutterable greatness.

* * * * *

July 24.

Yesterday morning we went to the source of the Arveiron. It is about a league from this village; the river rolls forth impetuously from an arch of ice, and spreads itself in many streams over a vast space of the valley, ravaged and laid bare by its inundations. The glacier by which its waters are nourished, overhangs this cavern and the plain, and the forests of pine which surround it, with terrible precipices of solid ice. On the other side rises the immense glacier of Montanvert, fifty miles in extent, occupying a chasm among mountains of inconceivable height, and of forms so pointed and abrupt, that they seem to pierce the sky. From this glacier we saw, as we sat on a rock close to one of the streams of the Arveiron, masses of ice detach themselves from on high, and rush with a loud dull noise into the vale. The violence of their fall turned them into powder, which flowed over the rocks in imitation of waterfalls, whose ravines they usurped and filled.

In the evening I went with Ducrée, my guide, the only tolerable person I have seen in this country, to visit the glacier of Boisson. This glacier, like that of Montanvert, comes close to the vale, overhanging the green meadows and the dark woods with the dazzling whiteness of its precipices and pinnacles, which are like spires of radiant crystal, covered with a net-work of frosted silver. These glaciers flow perpetually into the valley, ravaging in their slow but irresistible progress the pastures and the forests which surround them, performing a work of desolation in ages which a river of lava might accomplish in an hour, but far more irretrievably; for where the ice has once descended the hardiest plant refuses to grow; if even, as in some extraordinary instances, it should recede after its progress has once commenced. The glaciers perpetually move onward, at the rate of a foot each day, with a motion that commences at the spot where, on the boundaries of perpetual congelation, they are produced by the freezing of the waters which arise from the partial melting of the eternal snows. They drag with them from the regions whence they derive their origin all the ruins of the mountain, enormous rocks, and immense accumulations of sand and stones. These are driven onwards by the irresistible stream of solid ice; and when they arrive at a declivity of the mountain, sufficiently rapid, roll down, scattering ruin. I saw one of these rocks which had descended in the spring (winter here is the season of silence and safety) which measured forty feet in every direction.