Burton himself admitted that he was a devil; for, said he: "the Devil entered into me at Oxford." Evidently, also, besides his mixture of races, he was a mixture of the normal and the abnormal; he was perverse and passionate; he was imaginative and cruel; he was easily stirred to rage. Nearly six feet in height, he had, together with his broad shoulders, the small hands and feet of the Orientals; he was Arab in his prominent cheek-bones; he was gypsy in his terrible, magnetic eyes—the sullen eyes of a stinging serpent. He had a deeply bronzed complexion, a determined mouth, half-hidden by a black mustache, which hung down in a peculiar fashion on both sides of his chin. This peculiarity I have often seen in men of the wandering tribe in Spain and in Hungary. Wherever he went he was welcomed by the gypsies; he shared with them their horror of a corpse, of death-scene, and of graveyards. "He had the same restlessness," wrote his wife, "which could stay nowhere long nor own any spot on earth. Hagar Burton, a Gypsy woman, cast my horoscope, in which she said: 'You will bear the name of our Tribe, and be right proud of it. You will be as we are, but far greater than we.' I met Richard two months later, in 1856, and was engaged to him." It is a curious fact that John Varley, who cast Blake's horoscope in 1820, also cast Burton's; who, as he says, had finished his Zodiacal Physiognomy so as to prove that every man resembled after a fashion the sign under which he was born. His figures are either human or bestial; some remind me of those where men are represented in the form of animals in Giovanni della Porta's Fisonomia dell' Huomo (Venice, 1668), which is before me as I write; Swinburne himself once showed to me his copy of the same book. Nor have I ever forgotten his saying to me—in regard to Burton's nervous fears: "The look of unspeakable horror in those eyes of his gave him, at times, an almost unearthly appearance." He added: "This reminds me of what Kiomi says in Meredith's novel: 'I'll dance if you talk of dead people,' and so begins to dance and to whoop at the pitch of her voice. I suppose both had the same reason for this force of fear: to make the dead people hear." Then he flashed at me this unforgettable phrase: "Burton had the jaw of a Devil and the brow of a God."
In one of his letters he says, I suppose by way of persiflage in regard to himself and Burton: "En moi vous voyez Les Malheurs de la Virtu, en lui Les Prospérités du Vice." In any case, it is to entertain Burton when he writes: "I have in hand a scheme of mixed verse and prose—a sort of étude à la Balzac plus the poetry—which I flatter myself will be more offensive and objectionable to Britannia than anything I have done: Lesbia Brandon. You see I have now a character to keep up, and by the grace of Cotytto I will."
Swinburne began Lesbia Brandon in 1859; he never finished it; what remains of it consists of seventy-three galleys, numbered 25 to 97, besides four unprinted chapters. The first, "A Character," was written in 1864; "An Episode" in 1866; "Turris Eburnea" in 1886; "La Bohême Dédorée" must have been written a year or two later. Mr. Gosse gives a vivid description of Swinburne, who was living in 13, Great James Street, and who was never weary of his unfinished novel, reading to him parts of two chapters in June, 1877. "He read two long passages, the one a ride over a moorland by night, the other the death of his heroine, Lesbia Brandon. After reading aloud all these things with amazing violence, he seemed quite exhausted." It is possible to decipher a few sentences from two pages of his manuscript; first in "Turris Eburnea. 'Above the sheet, below the boudoir,' said the sage. Her ideal was marriage, to which she clung, which revealed to astonished and admiring friends the vitality of a dubious intellect within her. She had not even the harlot's talent of discernment." This is Leonora Harley. In La Bohême Dédorée we read:
Two nights later Herbert received a note from Mr. Linley inviting him to a private supper. Feverish from the contact of Mariani and hungry for a chance of service, he felt not unwilling to win a little respite from the vexation of patience. The sage had never found him more amenable to the counsel he called reason. Miss Brandon had not lately crossed his ways. Over their evening Leonora Harley guided with the due graces of her professional art. It was not her fault if she could not help asking her younger friend when he had last met a darker beauty: she had seen him once with Lesbia.
III
In 1848 Burton determined to pass in India for an Oriental; the disguise he assumed was that of a half-Arab, half-Iranian, thousands of whom can be met along the northern shore of the Persian Gulf. He set out on his first pilgrimage as Mirza Abdulla the Bushiri, as a buzzaz, vendor of fine linen, muslins and bijouterie; he was admitted to the harems, he collected the information he required from the villagers; he won many women's hearts, he spent his evenings in the mosques; and, after innumerable adventures, he wended his way to Mecca. His account of this adventure is thrilling. The first cry was: "Open the way for the Haji who would enter the House!" Then:
Two stout Meccans, who stood below the door, raised me in their arms, whilst a third drew me from above into the building. At the entrance I was accosted by a youth of the Benu Shazban family, the true blood of the El Hejaz. He held in his hand the huge silver-gilt padlock of the Ka'abeh, and presently, taking his seat upon a kind of wooden press in the left corner of the hall, he officially inquired my mother-nation and other particulars. The replies were satisfactory, and the boy Mohammed was authoritatively ordered to conduct me round the building and to recite the prayers. I will not deny that, looking at the windowless walls, the officials at the door, and a crowd of excited fanatics below—
"And the place death, considering who I was,"
my feelings were those of the trapped-rat description, acknowledged by the immortal nephew of his uncle Perez. A blunder, a hasty action, a misjudged word, a prayer or bow, not strictly the right shibboleth, and my bones would have whitened the desert sand. This did not, however, prevent my carefully observing the scene during our long prayer, and making a rough plan with a pencil upon my white ihram.
After having seen the howling Dervishes in Scutari in Asia, I can imagine Burton's excitement when in Cairo he suddenly left his stolid English friends, joined in the shouting, gesticulating circle, and behaved as if to the manner born: he held his diploma as a master Dervish. In Scutari I felt the contagion of these dancers, where the brain reels, and the body is almost swept into the orgy. I had all the difficulty in the world from keeping back the woman who sat beside me from leaping over the barrier and joining the Dervishes. In these I felt the ultimate, because the most animal, the most irrational, the most insane, form of Eastern ecstasy. It gave me an impression of witchcraft; one might have been in Central Africa, or in some Saturnalia of barbarians.
There can be no doubt that Burton always gives a vivid and virile impression of his adventures; yet, as I have said before, something is lacking in his prose; not the vital heat, but the vision of what is equivalent to vital heat. I have before me a letter sent from Hyderabad by Sarojini Naidu, who says: "All is hot and fierce and passionate, ardent and unashamed in its exulting and importunate desire for life and love. And, do you know, the scarlet lilies are woven petal by petal from my heart's blood, those quivering little birds are my soul made incarnate music, these heavy perfumes are my emotions dissolved into aerial essence, this flaming blue and gold sky is the 'Very You' that part of me that incessantly and insolently, yes, and a little deliberately, triumphs over that other part—a thing of nerves and tissues that suffers and cries out, and that must die tomorrow perhaps, or twenty years hence." In these sentences the whole passionate, exotic and perfumed East flashes before me—a vision of delight and of distresses—and, as it were, all that slumbers in their fiery blood.
"Not the fruit of experience," wrote Walter Pater, "but experience itself, is the end. A counted number of pulses only is given us of a variegated dramatic life. To burn always with this hard, gemlike flame, to maintain this ecstasy, is success in life." Alas, how few lives out of the cloud-covered multitude of existences have burned always with this flame! I have said somewhere that we can always, in this world, get what we want if we will it intensely enough. So few people succeed greatly because so few people can conceive a great end, and work toward that without tiring and without deviating. The adventurer of whom I am writing failed, over and over again, in spite of the fact that he conceived and could have executed great ends: never by his own fault, always by the fault of others.