“He had discovered the great Principle of Animal Life, which had hitherto baffled the subtlest anatomist. Provided only that the great organs were not irreparably destroyed, there was no disease that he could not cure; no decrepitude to which he could not restore vigour: yet his science was based on the same theory as that espoused by the best professional practitioner of medicine, namely, that the true art of healing is to assist nature to throw off the disease; to summon, as it were, the whole system to eject the enemy that has fastened on a part. And thus his processes, though occasionally varying in the means employed, all combined in this,--namely, the re-invigourating and recruiting of the principle of life.” No one knew the birth or origin of Haroun; no one knew his age. In outward appearance he was in the strength and prime of mature manhood; but, according to testimonies in which the writer of the memoir expressed a belief that, I need scarcely say, appeared to me egregiously credulous, Haroun’s existence under the same name, and known by the same repute, could be traced back to more than a hundred years. He told Sir Philip that he had thrice renewed his own life, and had resolved to do so no more; he had grown weary of living on. With all his gifts, Haroun owned himself to be consumed by a profound melancholy. He complained that there was nothing new to him under the sun; he said that, while he had at his command unlimited wealth, wealth had ceased to bestow enjoyment, and he preferred living as simply as a peasant; he had tired out all the affections and all the passions of the human heart; he was in the universe as in a solitude. In a word, Haroun would often repeat, with mournful solemnity: “‘The soul is not meant to inhabit this earth and in fleshy tabernacle for more than the period usually assigned to mortals; and when by art in repairing the walls of the body we so retain it, the soul repines, becomes inert or dejected. He only,” said Haroun, “would feel continued joy in continued existence who could preserve in perfection the sensual part of man, with such mind or reason as may be independent of the spiritual essence, but whom soul itself has quitted!--man, in short, as the grandest of the animals, but without the sublime discontent of earth, which is the peculiar attribute of soul.”