The fool was right, and I soon found it out. I discovered that a man imprisoned by himself can have no occupations. Alone in a gloomy cell where he only sees the fellow who brings his food once a day, where he cannot walk upright, he is the most wretched of men. He would like to be in hell, if he believes in it, for the sake of the company. So strong a feeling is this that I got to desire the company of a murderer, of one stricken with the plague, or of a bear.
The loneliness behind the prison bars is terrible, but it must be learnt by experience to be understood, and such an experience I would not wish even to my enemies. To a man of letters in my situation, paper and ink would take away nine-tenths of the torture, but the wretches who persecuted me did not dream of granting me such an alleviation of my misery.
After the gaoler had gone, I set my table near the grating for the sake of the light, and sat down to dinner, but I could only swallow a few spoonfuls of soup. Having fasted for nearly forty-eight hours, it was not surprising that I felt ill. I passed the day quietly enough seated on my sofa, and proposing myself to read the "suitable books" which they had been good enough to promise me. I did not shut my eyes the whole night, kept awake by the hideous noise made by the rats, and by the deafening chime of the clock of St. Mark's, which seemed to be striking in my room. This double vexation was not my chief trouble, and I daresay many of my readers will guess what I am going to speak of-namely, the myriads of fleas which held high holiday over me. These small insects drank my blood with unutterable voracity, their incessant bites gave me spasmodic convulsions and poisoned my blood.
At day-break, Lawrence (such was the gaoler's name) came to my cell and had my bed made, and the room swept and cleansed, and one of the guards gave me water wherewith to wash myself. I wanted to take a walk in the garret, but Lawrence told me that was forbidden. He gave me two thick books which I forbore to open, not being quite sure of repressing the wrath with which they might inspire me, and which the spy would have infallibly reported to his masters. After leaving me my fodder and two cut lemons he went away.
As soon as I was alone I ate my soup in a hurry, so as to take it hot, and then I drew as near as I could to the light with one of the books, and was delighted to find that I could see to read. I looked at the title, and read, "The Mystical City of Sister Mary of Jesus, of Agrada." I had never heard of it. The other book was by a Jesuit named Caravita. This fellow, a hypocrite like the rest of them, had invented a new cult of the "Adoration of the Sacred Heart of our Lord Jesus Christ." This, according to the author, was the part of our Divine Redeemer, which above all others should be adored a curious idea of a besotted ignoramus, with which I got disgusted at the first page, for to my thinking the heart is no more worthy a part than the lungs, stomach; or any other of the inwards. The "Mystical City"
rather interested me.
I read in it the wild conceptions of a Spanish nun, devout to superstition, melancholy, shut in by convent walls, and swayed by the ignorance and bigotry of her confessors. All these grotesque, monstrous, and fantastic visions of hers were dignified with the name of revelations. The lover and bosom-friend of the Holy Virgin, she had received instructions from God Himself to write the life of His divine mother; the necessary information was furnished her by the Holy Ghost.
This life of Mary began, not with the day of her birth, but with her immaculate conception in the womb of Anne, her mother. This Sister Mary of Agrada was the head of a Franciscan convent founded by herself in her own house. After telling in detail all the deeds of her divine heroine whilst in her mother's womb, she informs us that at the age of three she swept and cleansed the house with the assistance of nine hundred servants, all of whom were angels whom God had placed at her disposal, under the command of Michael, who came and went between God and herself to conduct their mutual correspondence.
What strikes the judicious reader of the book is the evident belief of the more than fanatical writer that nothing is due to her invention; everything is told in good faith and with full belief.
The work contains the dreams of a visionary, who, without vanity but inebriated with the idea of God, thinks to reveal only the inspirations of the Divine Spirit.
The book was published with the permission of the very holy and very horrible Inquisition. I could not recover from my astonishment! Far from its stirring up in my breast a holy and ****** zeal of religion, it inclined me to treat all the mystical dogmas of the Faith as fabulous.
Such works may have dangerous results; for example, a more susceptible reader than myself, or one more inclined to believe in the marvellous, runs the risk of becoming as great a visionary as the poor nun herself.
The need of doing something made me spend a week over this masterpiece of madness, the product of a hyper-exalted brain. I took care to say nothing to the gaoler about this fine work, but I began to feel the effects of reading it. As soon as I went off to sleep I
experienced the disease which Sister Mary of Agrada had communicated to my mind weakened by melancholy, want of proper nourishment and exercise, bad air, and the horrible uncertainty of my fate. The wildness of my dreams made me laugh when I recalled them in my waking moments. If I had possessed the necessary materials I would have written my visions down, and I might possibly have produced in my cell a still madder work than the one chosen with such insight by Cavalli.
