Page:The works of the late Edgar Allan Poe volumes 1-2.djvu/467

 of the mental faculties, not, indeed, altogether unparalleled, but certainly bidding defiance to anything like analysis or explanation.

Yet let me not be misapprehended. The undue, earnest, and morbid attention thus excited by objects in their own nature frivolous, must not be confounded in character with that ruminating propensity common to all mankind, and more especially indulged in by persons of ardent imagination. It was not even, as might be at first supposed, an extreme condition, or exaggeration of such propensity, but primarily and essentially distinct and different. In the one instance, the dreamer, or enthusiast, being interested by an object usually not frivolous, imperceptibly loses sight of this object in a wilderness of deductions and suggestions issuing therefrom, until, at the conclusion of a day-dream often replete with luxury, he finds the incitamentum, or first cause of his musings, entirely vanished and forgotten. In my case, the primary object was invariably frivolous, although assuming, through the medium of my distempered vision, a refracted and unreal importance. Few deductions, if any, were made; and those few pertinaciously returning in upon the original object as a centre. The meditations were never pleasurable; and, at the termination of the revery, the first cause, so far from being out of sight, had attained that supernaturally exaggerated interest which was the prevailing feature of the disease. In a word, the powers of mind more particularly exercised were, with me, as I have said before, the attentive, and are, with the day-dreamer, the speculative.

My books, at this epoch, if they did not actually serve to irritate the disorder, partook, it will be perceived, largely, in their imaginative and inconsequential nature, of the characteristic qualities of the disorder itself. I well remember, among others, the treatise of the noble Italian Cœlius Secundus Curio, "De Amplitudine Beati Regni Dei;" St. Austin's great work, "The City of God;" and Tertullian's "De Carne Christi," in which the paradoxical sentence, "Mortuus est Dei filius; credibile est quia ineptum est; et sepultus resurrexit; certum est quia impossibile est," occupied my undivided time, for many weeks of laborious and fruitless investigation.

Thus it will appear that, shaken from its balance only by trivial