And Abaris, so far from esteeming Pythagoras, who taught these things, a necromancer or wizard, rather revered and admired him as something divine.

Iamblich., “Vit. Pythag.”

The attendants whom Mejnour had engaged for his strange abode were such as might suit a philosopher of few wants. An old Armenian whom Glyndon recognised as in the mystic’s service at Naples, a tall, hard-featured woman from the village, recommended by Maestro Paolo, and two long-haired, smooth-spoken, but fierce-visaged youths from the same place, and honoured by the same sponsorship, constituted the establishment. The rooms used by the sage were commodious and weather-proof, with some remains of ancient splendour in the faded arras that clothed the walls, and the huge tables of costly marble and elaborate carving. Glyndon’s sleeping apartment communicated with a kind of belvedere, or terrace, that commanded prospects of unrivalled beauty and extent, and was separated on the other side by a long gallery, and a flight of ten or a dozen stairs, from the private chambers of the mystic. There was about the whole place a sombre and yet not displeasing depth of repose. It suited well with the studies to which it was now to be appropriated.

For several days Mejnour refused to confer with Glyndon on the subjects nearest to his heart.

“All without,” said he, “is prepared, but not all within; your own soul must grow accustomed to the spot, and filled with the surrounding nature; for Nature is the source of all inspiration.”

With these words Mejnour turned to lighter topics. He made the Englishman accompany him in long rambles through the wild scenes around, and he smiled approvingly when the young artist gave way to the enthusiasm which their fearful beauty could not have failed to rouse in a duller breast; and then Mejnour poured forth to his wondering pupil the stores of a knowledge that seemed inexhaustible and boundless. He gave accounts the most curious, graphic, and minute of the various races (their characters, habits, creeds, and manners) by which that fair land had been successively overrun. It is true that his descriptions could not be found in books, and were unsupported by learned authorities; but he possessed the true charm of the tale-teller, and spoke of all with the animated confidence of a personal witness. Sometimes, too, he would converse upon the more durable and the loftier mysteries of Nature with an eloquence and a research which invested them with all the colours rather of poetry than science. Insensibly the young artist found himself elevated and soothed by the lore of his companion; the fever of his wild desires was slaked. His mind became more and more lulled into the divine tranquillity of contemplation; he felt himself a nobler being, and in the silence of his senses he imagined that he heard the voice of his soul.

It was to this state that Mejnour evidently sought to bring the neophyte, and in this elementary initiation the mystic was like every more ordinary sage. For he who seeks to DISCOVER must first reduce himself into a kind of abstract idealism, and be rendered up, in solemn and sweet bondage, to the faculties which CONTEMPLATE and IMAGINE.

Glyndon noticed that, in their rambles, Mejnour often paused, where the foliage was rifest, to gather some herb or flower; and this reminded him that he had seen Zanoni similarly occupied. “Can these humble children of Nature,” said he one day to Mejnour,—“things that bloom and wither in a day, be serviceable to the science of the higher secrets? Is there a pharmacy for the soul as well as the body, and do the nurslings of the summer minister not only to human health but spiritual immortality?”

“If,” answered Mejnour, “a stranger had visited a wandering tribe before one property of herbalism was known to them; if he had told the savages that the herbs which every day they trampled under foot were endowed with the most potent virtues; that one would restore to health a brother on the verge of death; that another would paralyse into idiocy their wisest sage; that a third would strike lifeless to the dust their most stalwart champion; that tears and laughter, vigour and disease, madness and reason, wakefulness and sleep, existence and dissolution, were coiled up in those unregarded leaves,— would they not have held him a sorcerer or a liar? To half the virtues of the vegetable world mankind are yet in the darkness of the savages I have supposed. There are faculties within us with which certain herbs have affinity, and over which they have power. The moly of the ancients is not all a fable.”

The apparent character of Mejnour differed in much from that of Zanoni; and while it fascinated Glyndon less, it subdued and impressed him more. The conversation of Zanoni evinced a deep and general interest for mankind,— a feeling approaching to enthusiasm for art and beauty. The stories circulated concerning his habits elevated the mystery of his life by actions of charity and beneficence. And in all this there was something genial and humane that softened the awe he created, and tended, perhaps, to raise suspicions as to the loftier secrets that he arrogated to himself. But Mejnour seemed wholly indifferent to all the actual world. If he committed no evil, he seemed equally apathetic to good. His deeds relieved no want, his words pitied no distress. What we call the heart appeared to have merged into the intellect. He moved, thought, and lived like some regular and calm abstraction, rather than one who yet retained, with the form, the feelings and sympathies of his kind.

Glyndon once, observing the tone of supreme indifference with which he spoke of those changes on the face of earth which he asserted he had witnessed, ventured to remark to him the distinction he had noted.

“It is true,” said Mejnour, coldly. “My life is the life that contemplates,— Zanoni’s is the life that enjoys: when I gather the herb, I think but of its uses; Zanoni will pause to admire its beauties.”

“And you deem your own the superior and the loftier existence?”

“No. His is the existence of youth,— mine of age. We have cultivated different faculties. Each has powers the other cannot aspire to. Those with whom he associates live better,— those who associate with me know more.”

“I have heard, in truth,” said Glyndon, “that his companions at Naples were observed to lead purer and nobler lives aft............