The Complete Stories of Edgar Allan Poe

V. You know that the beginning is GOD. [This was said in a low, fluctuating tone, and with every sign of the most profound veneration.]

P. What then is God?

V. [Hesitating for many minutes.] I cannot tell.

P. Is not God spirit?

V. While I was awake I knew what you meant by “spirit,” but now it seems only a word – such for instance as truth, beauty – a quality, I mean.

P. Is not God immaterial?

V. There is no immateriality – it is a mere word. That which is not matter, is not at all – unless qualities are things.

P. Is God, then, material?

V. No. [This reply startled me very much.]

P. What then is he?

V. [After a long pause, and mutteringly.] I see – but it is a thing difficult to tell. [Another long pause.] He is not spirit, for he exists. Nor is he matter, as you understand it. But there are gradations of matter of which man knows nothing; the grosser impelling the finer, the finer pervading the grosser. The atmosphere, for example, impels the electric principle, while the electric principle permeates the atmosphere. These gradations of matter increase in rarity or fineness, until we arrive at a matter unparticled – without particles – indivisible – one; and here the law of impulsion and permeation is modified. The ultimate, or unparticled matter, not only permeates all things but impels all things – and thus is all things within itself. This matter is God. What men attempt to embody in the word “thought,” is this matter in motion.

P. The metaphysicians maintain that all action is reducible to motion and thinking, and that the latter is the origin of the former.

V. Yes; and I now see the confusion of idea. Motion is the action of mind – not of thinking. The unparticled matter, or God, in quiescence, is (as nearly as we can conceive it) what men call mind. And the power of self-movement (equivalent in effect to human volition) is, in the unparticled matter, the result of its unity and omniprevalence; how I know not, and now clearly see that I shall never know. But the unparticled matter, set in motion by a law, or quality, existing within itself, is thinking.

P. Can you give me no more precise idea of what you term the unparticled matter?

V. The matters of which man is cognizant, escape the senses in gradation. We have, for example, a metal, a piece of wood, a drop of water, the atmosphere, a gas, caloric, electricity, the luminiferous ether. Now we call all these things matter, and embrace all matter in one general definition; but in spite of this, there can be no two ideas more essentially distinct than that which we attach to a metal, and that which we attach to the luminiferous ether. When we reach the latter, we feel an almost irresistible inclination to class it with spirit, or with nihility. The only consideration which restrains us is our conception of its atomic constitution; and here, even, we have to seek aid from our notion of an atom, as something possessing in infinite minuteness, solidity, palpability, weight. Destroy the idea of the atomic constitution and we should no longer be able to regard the ether as an entity, or at least as matter. For want of a better word we might term it spirit. Take, now, a step beyond the luminiferous ether – conceive a matter as much more rare than the ether, as this ether is more rare than the metal, and we arrive at once (in spite of all the school dogmas) at a unique mass – an unparticled matter. For although we may admit infinite littleness in the atoms themselves, the infinitude of littleness in the spaces between them is an absurdity. There will be a point – there will be a degree of rarity, at which, if the atoms are sufficiently numerous, the interspaces must vanish, and the mass absolutely coalesce. But the consideration of the atomic constitution being now taken away, the nature of the mass inevitably glides into what we conceive of spirit. It is clear, however, that it is as fully matter as before. The truth is, it is impossible to conceive spirit, since it is impossible to imagine what is not. When we flatter ourselves that we have formed its conception, we have merely deceived our understanding by the consideration of infinitely rarified matter.

P. There seems to me an insurmountable objection to the idea of absolute coalescence; – and that is the very slight resistance experienced by the heavenly bodies in their revolutions through space – a resistance now ascertained, it is true, to exist in some degree, but which is, nevertheless, so slight as to have been quite overlooked by the sagacity even of Newton. We know that the resistance of bodies is, chiefly, in proportion to their density. Absolute coalescence is absolute density. Where there are no interspaces, there can be no yielding. An ether, absolutely dense, would put an infinitely more effectual stop to the progress of a star than would an ether of adamant or of iron.

V. Your objection is answered with an ease which is nearly in the ratio of its apparent unanswerability. – As regards the progress of the star, it can make no difference whether the star passes through the ether or the ether through it. There is no astronomical error more unaccountable than that which reconciles the known retardation of the comets with the idea of their passage through an ether: for, however rare this ether be supposed, it would put a stop to all sidereal revolution in a very far briefer period than has been admitted by those astronomers who have endeavored to slur over a point which they found it impossible to comprehend. The retardation actually experienced is, on the other hand, about that which might be expected from the friction of the ether in the instantaneous passage through the orb. In the one case, the retarding force is momentary and complete within itself – in the other it is endlessly accumulative.

P. But in all this – in this identification of mere matter with God – is there nothing of irreverence? [I was forced to repeat this question before the sleep-waker fully comprehended my meaning.]

V. Can you say why matter should be less reverenced than mind? But you forget that the matter of which I speak is, in all respects, the very “mind” or “spirit” of the schools, so far as regards its high capacities, and is, moreover, the “matter” of these schools at the same time. God, with all the powers attributed to spirit, is but the perfection of matter.

P. You assert, then, that the unparticled matter, in motion, is thought?

V. In general, this motion is the universal thought of the universal mind. This thought creates. All created things are but the thoughts of God.

P. You say, “in general.”

V. Yes. The universal mind is God. For new individualities, matter is necessary.

P. But you now speak of “mind” and “matter” as do the metaphysicians.

V. Yes – to avoid confusion. When I say “mind,” I mean the unparticled or ultimate matter; by “matter,” I intend all else.

P. You were saying that “for new individualities matter is necessary.”

V. Yes; for mind, existing unincorporate, is merely God. To create individual, thinking beings, it was necessary to incarnate portions of the divine mind. Thus man is individualized. Divested of corporate investiture, he were God. Now, the particular motion of the incarnated portions of the unparticled matter is the thought of man; as the motion of the whole is that of God.

P. You say that divested of the body man will be God?

V. [After much hesitation.] I could not have said this; it is an absurdity.

P. [Referring to my notes.] You did say that “divested of corporate investiture man were God.”

V. And this is true. Man thus divested would be God – would be unindividualized. But he can never be thus divested – at least never will be – else we must imagine an action of God returning upon itself – a purposeless and futile action. Man is a creature. Creatures are thoughts of God. It is the nature of thought to be irrevocable.

P. I do not comprehend. You say that man will never put off the body?

V. I say that he will never be bodiless.

P. Explain.

V. There are two bodies – the rudimental and the complete; corresponding with the two conditions of the worm and the butterfly. What we call “death,” is but the painful metamorphosis. Our present incarnation is progressive, preparatory, temporary. Our future is perfected, ultimate, immortal. The ultimate life is the full design.

P. But of the worm’s metamorphosis we are palpably cognizant.

V. We, certainly – but not the worm. The matter of which our rudimental body is composed, is within the ken of the organs of that body; or, more distinctly, our rudimental organs are adapted to the matter of which is formed the rudimental body; but not to that of which the ultimate is composed. The ultimate body thus escapes our rudimental senses, and we perceive only the shell which falls, in decaying, from the inner form; not that inner form itself; but this inner form, as well as the shell, is appreciable by those who have already acquired the ultimate life.

P. You have often said that the mesmeric state very nearly resembles death. How is this?

V. When I say that it resembles death, I mean that it resembles the ultimate life; for when I am entranced the senses of my rudimental life are in abeyance, and I perceive external things directly, without organs, through a medium which I shall employ in the ultimate, unorganized life.

P. Unorganized?

V. Yes; organs are contrivances by which the individual is brought into sensible relation with particular classes and forms of matter, to the exclusion of other classes and forms. The organs of man are adapted to his rudimental condition, and to that only; his ultimate condition, being unorganized, is of unlimited comprehension in all points but one – the nature of the volition of God – that is to say, the motion of the unparticled matter. You will have a distinct idea of the ultimate body by conceiving it to be entire brain. This it is not; but a conception of this nature will bring you near a comprehension of what it is. A luminous body imparts vibration to the luminiferous ether. The vibrations generate similar ones within the retina; these again communicate similar ones to the optic nerve. The nerve conveys similar ones to the brain; the brain, also, similar ones to the unparticled matter which permeates it. The motion of this latter is thought, of which perception is the first undulation. This is the mode by which the mind of the rudimental life communicates with the external world; and this external world is, to the rudimental life, limited, through the idiosyncrasy of its organs. But in the ultimate, unorganized life, the external world reaches the whole body, (which is of a substance having affinity to brain, as I have said,) with no other intervention than that of an infinitely rarer ether than even the luminiferous; and to this ether – in unison with it – the whole body vibrates, setting in motion the unparticled matter which 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 nebulæ, planets, suns, and other bodies which are neither nebulæ, 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 END

The Oblong Box (1844)

Some years ago, I engaged passage from Charleston, S. C., 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 state-room.

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 state-rooms; 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 state-rooms 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 state-rooms 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 supernumerary state-room. It was no business of mine, to be sure; but with none the less pertinacity did I occupy myself in attempts to resolve the enigma. At last I reached a conclusion which wrought in me great wonder why I had not arrived at it before. “It is a servant, of course,” I said; “what a fool I am, not sooner to have thought of so obvious a solution!” And then I again repaired to the list – but here I saw distinctly that no servant was to come with the party; although, in fact, it had been the original design to bring one – for the words “and servant” had been first written and then overscored. “Oh, extra baggage to be sure,” I now said to myself – “something he wishes not to be put in the hold – something to be kept under his own eye – ah, I have it – a painting or so – and this is what he has been bargaining about with Nicolino, the Italian Jew.” This idea satisfied me, and I dismissed my curiosity for the nonce.

Wyatt’s two sisters I knew very well, and most amiable and clever girls they were. His wife he had newly married, and I had never yet seen her. He had often talked about her in my presence, however, and in his usual style of enthusiasm. He described her as of surpassing beauty, wit, and accomplishment. I was, therefore, quite anxious to make her acquaintance.

On the day in which I visited the ship, (the fourteenth,) Wyatt and party were also to visit it – so the captain informed me – and I waited on board an hour longer than I had designed, in hope of being presented to the bride; but then an apology came. “Mrs. W. was a little indisposed, and would decline coming on board until to-morrow, at the hour of sailing.”

The morrow having arrived, I was going from my hotel to the wharf, when Captain Hardy met me and said that, “owing to circumstances,” (a stupid but convenient phrase,) “he rather thought the ‘Independence’ would not sail for a day or two, and that when all was ready, he would send up and let me know.” This I thought strange, for there was a stiff southerly breeze; but as “the circumstances” were not forthcoming, although I pumped for them with much perseverance, I had nothing to do but to return home and digest my impatience at leisure.

I did not receive the expected message from the captain for nearly a week. It came at length, however, and I immediately went on board. The ship was crowded with passengers, and everything was in the bustle attendant upon making sail. Wyatt’s party arrived in about ten minutes after myself. There were the two sisters, the bride, and the artist – the latter in one of his customary fits of moody misanthropy. I was too well used to these, however, to pay them any special attention. He did not even introduce me to his wife; – this courtesy devolving, per force, upon his sister Marian – a very sweet and intelligent girl, who, in a few hurried words, made us acquainted.

Mrs. Wyatt had been closely veiled; and when she raised her veil, in acknowledging my bow, I confess that I was very profoundly astonished. I should have been much more so, however, had not long experience advised me not to trust, with too implicit a reliance, the enthusiastic descriptions of my friend, the artist, when indulging in comments upon the loveliness of woman. When beauty was the theme, I well knew with what facility he soared into the regions of the purely ideal.

The truth is, I could not help regarding Mrs. Wyatt as a decidedly plain-looking woman. If not positively ugly, she was not, I think, very far from it. She was dressed, however, in exquisite taste – and then I had no doubt that she had captivated my friend’s heart by the more enduring graces of the intellect and soul. She said very few words, and passed at once into her state-room with Mr. W.

My old inquisitiveness now returned. There was no servant – that was a settled point. I looked, therefore, for the extra baggage. After some delay, a cart arrived at the wharf, with an oblong pine box, which was everything that seemed to be expected. Immediately upon its arrival we made sail, and in a short time were safely over the bar and standing out to sea.

The box in question was, as I say, oblong. It was about six feet in length by two and a half in breadth; – I observed it attentively, and like to be precise. Now this shape was peculiar; and no sooner had I seen it, than I took credit to myself for the accuracy of my guessing. I had reached the conclusion, it will be remembered, that the extra baggage of my friend, the artist, would prove to be pictures, or at least a picture; for I knew he had been for several weeks in conference with Nicolino: – and now here was a box which, from its shape, could possibly contain nothing in the world but a copy of Leonardo’s “Last Supper;” and a copy of this very “Last Supper,” done by Rubini the younger, at Florence, I had known, for some time, to be in the possession of Nicolino. This point, therefore, I considered as sufficiently settled. I chuckled excessively when I thought of my acumen. It was the first time I had ever known Wyatt to keep from me any of his artistical secrets; but here he evidently intended to steal a march upon me, and smuggle a fine picture to New York, under my very nose; expecting me to know nothing of the matter. I resolved to quiz him well, now and hereafter.

One thing, however, annoyed me not a little. The box did not go into the extra state-room. It was deposited in Wyatt’s own; and there, too, it remained, occupying very nearly the whole of the floor – no doubt to the exceeding discomfort of the artist and his wife; – this the more especially as the tar or paint with which it was lettered in sprawling capitals, emitted a strong, disagreeable, and, to my fancy, a peculiarly disgusting odor. On the lid were painted the words – “Mrs. Adelaide Curtis, Albany, New York. Charge of Cornelius Wyatt, Esq. This side up. To be handled with care.”

Now, I was aware that Mrs. Adelaide Curtis, of Albany, was the artist’s wife’s mother; – but then I looked upon the whole address as a mystification, intended especially for myself. I made up my mind, of course, that the box and contents would never get farther north than the studio of my misanthropic friend, in Chambers Street, New York.

For the first three or four days we had fine weather, although the wind was dead ahead; having chopped round to the northward, immediately upon our losing sight of the coast. The passengers were, consequently, in high spirits, and disposed to be social. I must except, however, Wyatt and his sisters, who behaved stiffly, and, I could not help thinking, uncourteously to the rest of the party. Wyatt’s conduct I did not so much regard. He was gloomy, even beyond his usual habit – in fact he was morose – but in him I was prepared for eccentricity. For the sisters, however, I could make no excuse. They secluded themselves in their state-rooms during the greater part of the passage, and absolutely refused, although I repeatedly urged them, to hold communication with any person on board.

Mrs. Wyatt herself was far more agreeable. That is to say, she was chatty; and to be chatty is no slight recommendation at sea. She became excessively intimate with most of the ladies; and, to my profound astonishment, evinced no equivocal disposition to coquet with the men. She amused us all very much. I say “amused” – and scarcely know how to explain myself. The truth is, I soon found that Mrs. W. was far oftener laughed at than with. The gentlemen said little about her; but the ladies, in a little while, pronounced her “a good-hearted thing, rather indifferent-looking, totally uneducated, and decidedly vulgar.” The great wonder was, how Wyatt had been entrapped into such a match. Wealth was the general solution – but this I knew to be no solution at all; for Wyatt had told me that she neither brought him a dollar nor had any expectations from any source whatever. “He had married,” he said, “for love, and for love only; and his bride was far more than worthy of his love.” When I thought of these expressions, on the part of my friend, I confess that I felt indescribably puzzled. Could it be possible that he was taking leave of his senses? What else could I think? He, so refined, so intellectual, so fastidious, with so exquisite a perception of the faulty, and so keen an appreciation of the beautiful! To be sure, the lady seemed especially fond of him – particularly so in his absence – when she made herself ridiculous by frequent quotations of what had been said by her “beloved husband, Mr. Wyatt.” The word “husband” seemed forever – to use one of her own delicate expressions – forever “on the tip of her tongue.” In the meantime, it was observed by all on board, that he avoided her in the most pointed manner, and, for the most part, shut himself up alone in his state-room, where, in fact, he might have been said to live altogether, leaving his wife at full liberty to amuse herself as she thought best, in the public society of the main cabin.