Thursday, 11 March 2021

Thursday's Serial: "O Guarani" by José de Alencar (in Portuguese) - IX

Capítulo X - Despedida

D Antônio aproximou-se de Peri e apertou-lhe a mão:

— O que eu te devo, Peri, não se paga; mas sei o que devo a mim mesmo. Tu voltas à tua tribo: apesar da tua coragem e esforço, pode a sorte da guerra não te ser favorável, e caíres em poder de algum dos nossos. Este papel te salvará a vida e a liberdade; aceita-o em nome de tua senhora e no meu.

O fidalgo entregou ao índio o pergaminho que há pouco tinha escrito e voltou-se para seu filho:

— Este papel, D. Diogo, assegura a qualquer português de quem Peri possa ser prisioneiro, que D. Antônio de Mariz e seus herdeiros respondem por ele e pelo seu resgate, qualquer que for. É mais um legado que vos deixo a cumprir, meu filho.

— Ficai certo, meu pai, replicou o moço, que saberei responder a essa divida de honra, não só em respeito à vossa memória, como em satisfação dos meus próprios sentimentos.

— Toda a minha família aqui presente, disse o fidalgo dirigindo-se ao índio, te agradece ainda uma vez o que fizestes por ela; reunimo-nos todos para te desejarmos a boa volta ao seio dos teus irmãos e ao campo onde nasceste.

Peri fitou o olhar brilhante no rosto de cada uma das pessoas presentes, como para dizer-lhes o adeus que seus lábios naquela ocasião não podiam exprimir.

Apenas seus olhos se fitaram em Cecília, impelido por uma força invencível atravessou o aposento e foi ajoelhar-se aos pés de sua senhora.

A menina tirou do peito uma pequena cruz de ouro presa a uma fita preta, e deitou-a no pescoço do índio:

— Quando tu souberes o que diz esta cruz, volta, Peri.

— Não, senhora; de onde Peri vai, ninguém voltou.

Cecília estremeceu.

O selvagem ergueu-se, e caminhou para D. Antônio de Mariz, que não podia dominar a sua emoção.

— Peri vai partir; tu mandas, ele obedece; antes que o sol deixe a terra, Peri deixará tua casa; o sol voltará amanhã, Peri não voltará nunca. Leva a morte no seio porque parte hoje; levaria a alegria se partisse no fim da lua.

— Por que razão? perguntou D. Antônio; desde que é necessário que nos separemos, tanto deves sentir hoje como daqui a três dias.

— Não, replicou o índio; tu vais ser atacado amanhã talvez, e Peri estaria contigo para defender-te.

— Vou ser atacado? exclamou D. Antônio pensativo.

— Sim: podes contar.

— E por quem?

— Pelo Aimoré.

— E como sabes isto? perguntou D. Antônio fitando nele um olhar desconfiado.

O índio hesitou durante um momento; estudava a resposta.

— Peri sabe porque viu o pai e o irmão da índia, que teu filho matou sem querer, olharem tua casa de longe, soltarem o grito da vingança, e caminharem para sua tribo.

— E tu o que fizeste?

— Peri viu-os passar; e vem te avisar para que te prepares.

O fidalgo fez com a cabeça um movimento de incredulidade.

— É preciso não te conhecer, Peri, para acreditar no que dizes; tu não podias olhar com indiferença para os inimigos de tua senhora e meus.

O índio sorriu tristemente.

— Eram mais fortes; Peri deixou que passassem.

D. Antônio começou a refletir; parecia evocar as suas reminiscências, e combinar certas circunstâncias que tinha impressas na memória.

Seu olhar abaixando-se do rosto de Peri, caíra sobre os ombros; a princípio vago e distraído como o de um homem que medita, começou a fixar-se e a distinguir um ponto vermelho quase imperceptível, que aparecia no saio de algodão do índio.

À proporção que a vista se firmava, e que o objeto se desenhava mais distinto, o semblante do fidalgo se esclarecia, como se tivesse achado a solução de um difícil problema.

— Estás ferido? exclamou o fidalgo de repente.

Peri recuou um passo; mas D. Antônio lançando-se para ele entreabriu o talho de sua camisa: e tirou-lhe as duas pistolas da cinta, examinou-as, e viu que estavam descarregadas.

O cavalheiro depois deste exame cruzou os braços e contemplou o índio com admiração profunda.

— Peri, disse ele, o que fizeste é digno de ti; o que fazes agora é de um fidalgo. Teu nobre coração pode bater sem envergonhar-se sobre o coração de um cavalheiro português. Tomo-vos a todos por testemunhas, que vistes um dia D. Antônio de Mariz apertar ao seu peito um inimigo de sua raça e de sua religião, como a seu igual em nobreza e sentimentos.

O fidalgo abriu os braços e deu em Peri o abraço fraternal consagrado pelos estilos da antiga cavalaria, da qual já naquele tempo apenas restavam vagas tradições. O índio, de olhos baixos, comovido e confuso, parecia um criminoso em face do juiz.

— Vamos, Peri, disse D. Antônio, um homem não deve mentir, nem mesmo para esconder as suas boas ações. Responde-me a verdade.

— Fala.

— Quem disparou dois tiros junto ao rio, quando tua senhora estava no banho?

— Foi Peri.

— Quem atirou uma flecha que caiu junto de Cecília?

— Um Aimoré, respondeu o índio estremecendo.

— Por que a outra flecha ficou sobre o lugar onde estão os corpos dos selvagens?

Peri não respondeu.

— É escusado negares; tua ferida o diz. Para salvar tua senhora, te ofereceste aos tiros dos inimigos; depois os mataste.

— Tu sabes tudo; Peri não é mais preciso; volta à sua tribo.

O índio lançou um último olhar à sua senhora, e caminhou para a porta.

— Peri! exclamou Cecília, fica; tua senhora manda.

Depois correndo para seu pai, e sorrindo-lhe entre as lágrimas, disse com um tom suplicante:

— Não é verdade? Ele não deve partir mais. Vós não podeis mandá-lo embora, depois do que fez por mim?

— Sim! A casa onde habita um amigo dedicado como este, tem um anjo da guarda que vela sobre a salvação de todos. Ele ficará conosco, e para sempre.

Peri, trêmulo e palpitando de alegria e esperança, estava suspenso dos lábios de D. Antônio.

— Minha mulher, disse o fidalgo dirigindo-se a D. Lauriana com uma expressão solene, julgais que um homem que acaba de salvar pela segunda vez vossa filha pondo em risco a sua vida; que, despedido por nós, apesar da nossa ingratidão, a sua última palavra é uma dedicação por aqueles que o desconhecem; julgais que este homem deva sair da casa onde tantas vezes a desgraça teria entrado, se ele aí não estivera?

D. Lauriana, tirados os seus prejuízos, era uma boa senhora: e quando o seu coração se comovia, sabia compreender os sentimentos generosos. As palavras de seu marido acharam eco em sua alma.

— Não, disse ela levantando-se e dando alguns passos; Peri deve ficar, sou eu que vos peço agora esta graça, Sr. D. Antônio de Mariz; tenho também a minha dívida a pagar.

O índio beijou com respeito a mão que a mulher do fidalgo lhe estendera.

Cecília batia as mãos de contente; os dois cavalheiros sorriam, um para o outro, e compreendiam-se. O filho sentia um certo orgulho, vendo seu pai nobre, grande e generoso. O pai conhecia que seu filho o aprovava, e seguiria o exemplo que lhe dava.

Neste momento Aires Gomes apareceu no vão da porta e ficou estupefato.

O que passava era para ele uma coisa incompreensível, um enigma indecifrável para quem ignorava o que sucedera anteriormente.

Pela manhã, depois do almoço, D. Antônio de Mariz, chegando a uma janela da sala, vira uma grande nuvem negra abater-se sobre a margem do Paquequer. A quantidade dos abutres que formavam essa nuvem, indicava que o pasto era abundante; devia ser um ou muitos animais de grande corpulência.

Levado pela curiosidade natural em uma existência sempre igual e monótona, o fidalgo desceu ao rio; encontrou junto da latada de jasmineiros que servia de casa de banho a Cecília, uma pequena canoa em que atravessou para a margem oposta.

Aí descobriu os corpos dos dois selvagens que imediatamente reconheceu pertencerem à raça dos Aimorés; viu que tinham sido mortos com arma de fogo. Nesse momento não se lembrou de coisa alguma senão de que os selvagens iam talvez atacar a sua casa, e um terrível pressentimento cerrou-lhe o coração.

D. Antônio não era supersticioso; mas não pudera eximir-se de um receio vago quando soube da morte que D. Diogo tinha feito involuntariamente e por falta de prudência; fora este o motivo por que se tinha mostrado tão severo com seu filho.

Vendo agora o começo da realização de suas sinistras previsões, aquele receio vago que a princípio sentira, redobrou; auxiliado pela disposição de espírito em que se achava, tornou-se em forte pressentimento.

Uma voz interior parecia dizer-lhe que uma grande desgraça pesava sobre sua casa, e a existência tranqüila e feliz que até então vivera naquele ermo, ia transformar-se numa aflição que ele não sabia definir. Sob a influência desse movimento involuntário da alma, que às vezes sem motivo nos mostra a esperança ou a dor, o fidalgo voltou à casa.

Perto viu dois aventureiros a quem ordenou que fossem imediatamente enterrar os selvagens, e guardassem o maior silêncio sobre isto: não queria assustar sua mulher.

O mais já sabemos.

Pensou que podia a desgraça, que ele temia, recair sobre sua pessoa, e quis dispor a sua última vontade, assegurando o sossego de sua família.

Depois, o aviso de Peri lembrou-lhe de repente o que tinha visto; recordou-se das menores circunstâncias, combinou-as com o que Isabel havia contado a sua tia, e conheceu o que se tinha passado como se o houvesse presenciado.

A ferida do índio que se abrira com as emoções por que passou durante o momento cruel em que sua senhora o mandava partir, tinha manchado o saio de algodão com um ponto quase imperceptível; este ponto foi um raio de luz para D. Antônio.

O escudeiro, o digno Aires Comes, que depois de esforços inauditos conseguira arrastar com o pé a sua espada, levantá-la e com ela cortar os laços que o prendiam, tinha pois razão de ficar pasmado diante do que se passava.

Peri, beijando a mão de D. Lauriana, Cecília contente e risonha, D. Antônio de Mariz e D. Diogo contemplando o índio com um olhar de gratidão; tudo isto ao mesmo tempo, era para fazer enlouquecer ao escudeiro.

Sobretudo para quem souber que apenas livre correra à casa unicamente com o fim de contar o ocorrido e pedir a D. Antônio de Mariz licença para esquartejar o índio; resolvido se o fidalgo lha negasse, a despedir-se do seu serviço, no qual se conservava havia trinta anos; mas tinha uma injúria a vingar, e bem que lhe custasse deixar a casa, Aires Gomes não hesitava.

D. Antônio vendo a figura espantada do escudeiro, riu-se; sabia que ele não gostava do índio, e quis neste dia reconciliar todos com Peri.

— Vem cá, meu velho Aires, meu companheiro de trinta anos. Estou certo que tu, a fidelidade em pessoa, estimarás apertar a mão de um amigo dedicado de toda a minha família.

Aires Gomes não ficou pasmado só; ficou uma estátua. Como desobedecer a D. Antônio que lhe falava com tanta amizade? Mas como apertar a mão que o havia injuriado?

Se já se tivesse despedido do serviço, seria livre; mas a ordem o pilhara de surpresa; não podia sofismá-la.

— Vamos, Aires!

O escudeiro estendeu o braço hirto; o índio apertou-lhe a mão sorrindo.

— Tu és amigo; Peri não te amarrará outra vez.

Por estas palavras todos adivinharam confusamente o que se tinha passado, e ninguém pôde deixar de rir-se.

— Maldito bugre! murmurava o escudeiro entredentes; hás de sempre mostrar o que és.

Era hora do jantar: o toque soou.

 

 

Capítulo XI - Travessura

Na tarde desse mesmo domingo em que tantos acontecimentos se tinham passado, Cecília e Isabel saíam do jardim com o braço na cintura uma da outra.

Estavam vestidas branco; lindas ambas, mas tinha cada uma diversa beleza; Cecília era a graça; Isabel era a paixão; os olhos azuis de uma brincavam; os olhos negros da outra brilhavam.

O sorriso de Cecília, parecia uma gota de mel e perfume que destilavam os seus lábios mimosos; o sorriso de Isabel era como um beijo ideal, que fugia-lhe da boca e ia rogar com as suas asas a alma daqueles que a contemplavam.

Vendo aquela menina loura, tão graciosa e gentil, o pensamento elevava-se naturalmente ao céu, despia-se do invólucro material e lembrava-se dos anjinhos de Deus.

Admirando aquela moça morena, lânguida e voluptuosa, o espírito apegava-se à terra; esquecia o anjo pela mulher; em vez do paraíso, lembrava-lhe algum retiro encantador, onde a vida fosse um breve sonho.

No momento em que saíam do jardim, Cecília, olhava sua prima com um certo arzinho malicioso, que fazia prever alguma travessura das que costumava praticar.

Isabel, ainda impressionada pela cena da manhã, tinha os olhos baixos; parecia-lhe, depois do que se havia passado, que todos, e principalmente Álvaro, iam ler o seu segredo guardado por tanto tempo no fundo de sua alma.

Entretanto sentia-se feliz; uma esperança vaga e indefinida dilatava-lhe o coração e dava à sua fisionomia a expressão de júbilo, expansão da criatura quando acredita ser amada, auréola brilhante que bem se podia chamar a alma do amor.

O que esperava ela? Não sabia; mas o ar lhe parecia mais perfumado, a luz mais brilhante, o olhar via os objetos cor-de-rosa, e o leve roçar da espiguilha do vestido no seu colo aveludado causava-lhe sensações voluptuosas.

Cecília com o misterioso instinto da mulher adivinhava, sem compreender, que alguma coisa de extraordinário se passava em sua prima; e admirava a irradiação de beleza que brilhava no seu moreno semblante.

— Como estás bonita! disse a menina de repente.

E conchegando a face de Isabel aos lábios, imprimiu nela um beijo suave; a moça respondeu afetuosamente à carícia de sua prima.

— Não trouxeste o teu bracelete? exclamou ela reparando no braço de Cecília.

— É verdade! replicou a menina com um gesto de enfado.

Isabel julgou que este gesto era produzido pelo esquecimento; mas a verdadeira causa foi o receio que teve Cecília de se trair.

— Vamos buscá-lo?

— Oh! não! ficaria tarde, e perderíamos o nosso passeio.

— Então devo tirar o meu; já não estamos irmãs.

— Não importa; quando voltarmos prometo-te que ficaremos bem irmãs.

Dizendo isto Cecília sorria maliciosamente.

Tinham chegado à frente da casa. D. Lauriana conversava com seu filho D. Diogo, enquanto D. Antônio de Mariz e Álvaro passeavam pela esplanada conversando.

Cecília se dirigiu ao pai, levando Isabel, que ao aproximar-se do jovem cavalheiro sentiu fugir-lhe a vida.

— Meu pai, disse a menina, nós queremos dar um passeio.

A tarde está tão linda! Se eu vos pedisse e ao Sr. Álvaro para que nos acompanhassem?

— Nós faríamos como sempre que tu pedes, respondeu o fidalgo galanteando; cumpriríamos a tua ordem.

— Oh! ordem não, meu pai! Desejo apenas!

— E o que são os desejos de um lindo anjinho como tu?

— Assim, nos acompanhais?

— Decerto.

— E vós, Sr. Álvaro?

— Eu... obedeço.

Cecília falando ao moço não pôde deixar de corar; mas venceu a perturbação e seguiu com sua prima para a escada que descia ao vale.

Álvaro estava triste; depois da conversa que tivera com Cecília, vira-a durante o jantar; a menina evitava os seus olhares, e nem uma só vez lhe dirigira a palavra. O moço supunha que tudo isto era resultado de sua imprudência da véspera; mas Cecília mostrava-se tão alegre e satisfeita que parecia impossível ter conservado a lembrança da ofensa de que ele se acusava.

A maneira por que a menina o tratava tinha mais de indiferença do que de ressentimento: dir-se-ia que esquecera tudo que havia passado; nem guardava já a mínima lembrança da manhã. Era isto o que tornara Álvaro triste, apesar da felicidade que sentira quando D. Antônio o chamara seu filho; felicidade que às vezes parecia-lhe um sonho encantador que ia esvaecer-se.

As duas moças haviam chegado ao vale, e seguiam por entre as moitas de arvoredo que bordavam o campo formando um gracioso labirinto. Às vezes Cecília desprendia-se do braço de sua prima, e correndo pela vereda sinuosa que recortava as moitas de arbustos, escondia-se por detrás da folhagem e fazia com que Isabel a procurasse debalde por algum tempo. Quando sua prima por fim conseguia descobri-la, riamse ambas, abraçavam-se e continuavam o inocente folguedo.

Uma ocasião porém Cecília, deixou que D. Antônio e Álvaro se aproximassem; a menina tinha um olhar tão travesso e um sorriso tão brejeiro, que Isabel ficou inquieta.

— Esqueci-me dizer-vos uma coisa, meu pai.

— Sim! E o que é?

— Um segredo.

— Pois vem contar-mo.

Cecília separou-se de Isabel; chegando-se para o fidalgo, tomou-lhe o braço.

— Tende paciência por um instante, Sr. Álvaro, disse ela voltando-se; conversai com Isabel; dizei-lhe vossa opinião sobre aquele lindo bracelete... Ainda não o vistes?

E sorrindo afastou-se ligeiramente com seu pai; o segredo que ela tinha, era a travessura que acabava de praticar, deixando Álvaro e Isabel sós, depois de lhes ter lançado uma palavra, que devia produzir o seu efeito.

A emoção que sentiram os dois moços ouvindo o que dissera Cecília é impossível de descrever.

Isabel suspeitou o que se tinha passado; conheceu que Cecília, a enganara para obrigá-la a aceitar o presente de Álvaro; o olhar que sua prima lhe lançara afastando-se com seu pai, lho tinha revelado.

Quanto a Álvaro, não compreendia coisa alguma, senão que Cecília tinha-lhe dado a maior prova de seu desprezo e indiferença; mas não podia adivinhar a razão por que ela associara Isabel a esse ato que devia ser um segredo entre ambos.

Ficando sós em face um do outro, não ousavam levantar os olhos; a vista de Álvaro estava cravada no bracelete; Isabel, trêmula, sentia o olhar do moço, e sofria como se um anel de ferro cingisse o seu braço mimoso.

Assim estiveram tempo esquecido; por fim Álvaro desejoso de ter uma explicação, animou-se a romper o silêncio:

— Que significa tudo isto, D. Isabel? perguntou ele suplicante.

— Não sei!... Fui escarnecida! respondeu Isabel balbuciando.

— Como?

— Cecília fez-me acreditar que este bracelete vinha de seu pai para me fazer aceitá-lo; pois se eu soubesse...

— Que vinha de minha mão? Não aceitaríeis?

— Nunca!... exclamou a moça com fogo.

Álvaro admirou-se do tom com que Isabel proferiu aquela palavra; parecia dar um juramento.

— Qual o motivo? perguntou depois de um momento.

A moça fitou nele os seus grandes olhos negros; havia tanto amor e tanto sentimento nesse olhar profundo, que se Álvaro o compreendesse, teria a resposta à sua pergunta. Mas o cavalheiro não compreendeu nem o olhar nem o silêncio de Isabel: adivinhava que havia nisto um mistério, e desejava esclarecê-lo.

Aproximou-se da moça e disse-lhe com a vez doce e triste:

— Perdoai-me. D. Isabel; sei que vou cometer uma indiscrição; mas o que se passa exige uma explicação entre nós. Dizeis que fostes escarnecida; também eu o fui. Não achais que o melhor meio de acabar com isso, seja o falarmos francamente um ao outro?

Isabel estremeceu.

— Falai: eu vos escuto, Sr. Álvaro.

— Escuso confessar-vos o que já adivinhastes; sabeis a historia deste bracelete, não é verdade?

— Sim! balbuciou a moça.

— Dizei-me pois como ele passou do lugar onde estava, ao vosso braço. Não penseis que vos censuro por isso, não; desejo apenas conhecer até que ponto zombam de mim.

— Já vos confessei o que sabia. Cecília enganou-me.

— E a razão que teve ela para enganar-vos não atinais?

— Oh! se atino... exclamou Isabel reprimindo as palpitações do coração.

— Dizei-ma então. Eu vo-lo peço e suplico!

Álvaro tinha deitado um joelho em terra, e tomando a mão da moça implorava dela a palavra que devia explicar-lhe o ato de Cecília, e revelar-lhe a razão que tivera a menina para rejeitar a prenda que ele havia dado.

Conhecendo esta razão talvez pudesse desculpar-se, talvez pudesse merecer o perdão da menina; e por isso pedia com instância a Isabel que lhe declarasse o motivo por que Cecília a havia enganado.

A moça vendo Álvaro a seus pés, suplicante, tinha-se tornado lívida; seu coração batia com tanta violência que via-se o peito de seu vestido elevar-se com as palpitações fortes e apressadas: o seu olhar ardente caía sobre o moço e o fascinava.

— Falai! dizia Álvaro; falai! Sois boa; e não me deixeis sofrer assim, quando uma palavra vossa pode dar-me a calma e o sossego.

— E se essa palavra vos fizesse odiar-me? balbuciou a moça.

— Não tenhais esse receio; qualquer que seja a desgraça que me anunciardes, será bem-vinda pelos vossos lábios; é sempre um consolo receber-se a má nova da voz amiga!

Isabel ia falar, mas parou estremecendo:

— Ah! não posso! seria preciso confessar-vos tudo!

— E por que não confessais? Não vos mereço confiança? Tendes em mim um amigo.

— Se fôsseis!...

E os olhos de Isabel cintilaram.

— Acabai!

— Se me fôsseis amigo, me havíeis de perdoar.

— Perdoar-vos, D. Isabel! Que me fizeste vós para que vos eu perdoe? disse Álvaro admirado.

A moça teve medo do que havia dito; cobriu o rosto com as mãos.

Todo este diálogo, vivo, animado, cheio de reticências e hesitações da parte de Isabel, tinha excitado a curiosidade do cavalheiro; seu espírito perdia-se num dédalo de dúvidas e incertezas.

Cada vez o mistério se obscurecia mais; a princípio Isabel dizia que tinham escarnecido dela; agora dava a entender que era culpada: o cavalheiro resolveu a todo transe penetrar o que para ele era um enigma.

— D. Isabel!

A moça tirou as mãos do rosto; tinha as faces inundadas de lágrimas.

— Por que chorais? perguntou Álvaro surpreso.

— Não mo pergunteis!...

— Escondeis-me tudo! Deixais-me na mesma dúvida! O que me fizestes vós? Dizei!

— Quereis saber? perguntou a moça com exaltação.

— Tanto tempo há que suplico-vos!

Álvaro tomara as duas mãos da moça, e com os olhos fitos nos dela esperava enfim uma resposta.

Isabel estava branca como a cambraia do seu vestido; sentia a pressão das mãos do moço nas suas e o seu hálito que vinha bafejar-lhe as faces.

— Me perdoareis?

— Sim! Mas por quê?

— Porque...

Isabel pronunciou esta palavra numa espécie de delírio; uma revolução súbita se tinha operado em toda a sua organização.

O amor profundo, veemente, que dormia no íntimo de sua alma, a paixão abafada e reprimida, por tanto tempo, acordara, e quebrando as cadeias que a retinham, erguia-se impetuosa e indomável.

O simples contato das mãos do moço tinha causado essa revolução; a menina tímida ia transformar-se na mulher apaixonada: o amor ia transbordar do coração como a torrente caudalosa do leito profundo.

As faces se abrasaram; o seio dilatou-se: o olhar envolveu o moço, ajoelhado a seus pés, em fluidos luminosos; a boca entreaberta parecia esperar, para pronunciá-la, a palavra que sua alma devia trazer aos lábios.

Álvaro fascinado a admirava; nunca a vira tão bela; o moreno suave do rosto e do colo da moça iluminava-se de reflexos doces e tinha ondulações tão suaves, que o pensamento ia, sem querer, enlear-se nas curvas graciosas como para sentir-lhe o contato, espreguiçar-se pelas formas palpitantes.

Tudo isto passara rapidamente enquanto Isabel hesitava ao preferir -a primeira palavra.

Por fim vacilou: reclinando sobre o ombro de Álvaro, como uma flor desfalecida sobre a haste, murmurou:

— Porque... vos amo!

 

 

Capítulo XII -  Pelo Ar

Álvaro ergueu-se como se os lábios da moça tivessem lançado nas suas veias uma gota do veneno sutil dos selvagens que matava com um átomo.

Pálido, atônito, fitava na menina um olhar frio e severo; seu coração leal exagerava a afeição pura que votava a Cecília a tal ponto, que o amor de Isabel lhe parecia quase uma injúria; era ao menos uma profanação.

A moça com as lágrimas nos olhos, sorria amargamente; o movimento rápido de Álvaro tinha trocado as posições; agora era ela que estava ajoelhada aos pés do cavalheiro.

Sofria horrivelmente; mas a paixão a dominava; o silêncio de tanto tempo queimava-lhe os lábios; seu amor precisava respirar, expandir-se, embora depois o desprezo e mesmo o ódio o viessem recalcar no coração.

— Prometestes perdoar-me!... disse ela suplicante.

— Não tenho que perdoar-vos, D. Isabel, respondeu o moço erguendo-a; peço-vos unicamente que não falemos mais de semelhante coisa.

— Pois bem! Escutai-me um momento, um instante só, e juro-vos por minha mãe, que não ouvireis nunca mais uma palavra minha! Se quereis, nem mesmo vos olharei! Não preciso olhar para ver-vos!

E acompanhou estas palavras com um gesto sublime de resignação.

— Que desejais de mim? perguntou o moço.

— Desejo que sejais meu juiz. Condenai-me depois; a pena vindo de vos será para mim um consolo. Mo negareis?

Álvaro sentiu-se comovido por essas palavras soltas com o grito de um desespero surdo e concentrado.

— Não cometestes um crime, nem precisais de juiz; mas se quereis um irmão para consolar-vos, tendes em mim um dedicado e sincero.

— Um irmão!... exclamou a moça. Seria ao menos uma afeição.

— E uma afeição calma e serena que vale bem outras, D. Isabel.

A moca não respondeu; sentiu a doce exprobração que havia naquelas palavras; mas sentia também o amor ardente que enchia sua alma e a sufocava.

Álvaro tinha-se lembrado da recomendação de D. Antônio de Mariz; o que a princípio fora uma simples compaixão tornou-se simpatia. Isabel era desgraçada desde a infância; devia pois consolá-la e desde já cumprir a última vontade do velho fidalgo, a quem amava e respeitava como pai.

— Não recuseis o que vos peço, disse ele afetuosamente, aceitai-me por vosso irmão.

— Assim deve ser, respondeu Isabel tristemente. Cecília me chama sua irmã; vós deveis ser meu irmão. Aceito! Sereis bom para mim?

— Sim, D. Isabel.

— Um irmão não deve tratar sua irmã pelo seu nome simplesmente? perguntou ela com timidez.

Álvaro hesitou.

— Sim, Isabel.

A moça recebeu essa palavra como um gozo supremo; parecia-lhe que os lábios do cavalheiro, pronunciando assim familiarmente o seu nome, a acariciavam.

 

 Obrigada! Não sabeis que bem me faz ouvir-vos chamar-me assim. É preciso ter sofrido muito para que a felicidade esteja em tão pouco.

— Contai-me as vossas mágoas.

— Não; deixai-as comigo; talvez depois as conte; agora só quero mostrar-vos que não sou tão culpada como pensais.

— Culpada! Em quê?

— Em querer-vos, disse Isabel corando.

Álvaro tornou-se frio e reservado.

— Sei que vos incomodo; mas é a primeira e a última vez; ouvi-me, depois ralhareis comigo, como um irmão com sua irmã.

 

A voz de Isabel era tão doce, seu olhar tão suplicante, que Álvaro não pôde resistir.

— Falai, minha irmã.

— Sabeis o que eu sou; uma pobre órfã que perdeu sua mãe muito cedo, e não conheceu seu pai. Tenho vivido da compaixão alheia; não me queixo, mas sofro. Filha de duas raças inimigas devia amar a ambas; entretanto minha mãe desgraçada fez-me odiar a uma, o desdém com que me tratam fez-me desprezar a outra.

— Pobre moça! murmurou Álvaro lembrando-se segunda vez das palavras de D. Antônio de Mariz.

— Assim isolada no meio de todos, alimentando apenas o sentimento amargo que minha mãe deixara no meu coração, sentia a necessidade de amar alguma coisa. Não se pode viver somente de ódio e desprezo!...

— Tendes razão, Isabel.

— Inda bem que me aprovais. Precisava amar; precisava de uma afeição que me prendesse à vida. Não sei como, não sei quando, comecei a amar-vos; mas em silêncio, no fundo de minha alma.

A moça embebeu um olhar nos olhos de Álvaro.

— Isto me bastava. Quando vos tinha olhado horas e horas, sem que o percebêsseis, julgava-me feliz; recolhia-me com a minha doce imagem, e conversava com ela, ou adormecia sonhando bem lindos sonhos.

O cavalheiro sentia-se perturbado; mas não ousava interromper a Isabel.

— Não sabeis que segredos tem esse amor que vive só de suas ilusões, sem que um olhar, uma palavra o alimente. A mais pequenina coisa é um prazer, uma ventura suprema. Quantas vezes não acompanhava o raio de lua que entrava pela minha janela e que vinha a pouco e pouco se aproximando de mim; julgava ver naquela doce claridade o vosso semblante, e esperava trêmula de prazer como se vos esperasse. Quando o raio se chegava, quando a sua luz acetinada caía sobre mim, sentia um gozo imenso; acreditava que me sorríeis, que vossas mãos apertavam as minhas, que vosso rosto se reclinava para mim, e vossos lábios me falavam...

Isabel pendeu a cabeça lânguida sobre o ombro de Álvaro; o cavalheiro palpitando de emoção passou o braço pela cintura da moça e apertou-a ao coração; mas de repente afastou-se com um movimento brusco.

— Não vos arreceeis de mim, disse ela com melancolia, sei que não me deveis amar. Sois nobre e generoso; o vosso primeiro amor será o último. Podeis-me ouvir sem temor.

— Que vos resta dizer-me ainda? perguntou Álvaro.

— Resta a explicação que há pouco me pedíeis.

— Ah! enfim!

Isabel contou então como apesar de toda a força de vontade com que guardava o seu segredo, se havia traído; contou a conversa de Cecília e o modo por que a menina lhe fizera aceitar o bracelete.

 

— Agora sabeis tudo; o meu afeto vai de novo entrar no meu coração, donde nunca sairia se não fosse a fatalidade que fez com que vos aproximásseis de mim, e me dirigisse algumas palavras doces. A esperança para as almas que não a conheceram ainda, ilude tanto e fascina, que devo merecer-vos desculpa. Esquecei-me, meu irmão, antes que lembrar-vos de mim para odiar-me!

 

— Fazei-me uma injustiça, Isabel; não posso é verdade ser para vós senão um irmão, mas esse título sinto que o mereço pela estima e pela afeição que me inspirais. Adeus, minha boa irmã.

O moço pronunciou estas últimas palavras com uma terna efusão, e apertando a mão de Isabel, desapareceu: precisava estar só para refletir sobre o que lhe acontecia.

Estava agora convencido que Cecília não o amava, e nunca o havia amado; e esta descoberta tinha lugar no mesmo dia em que D. Antônio de Mariz lhe dava a mão de sua filha!

Sob o peso da mágoa dolorosa, como é sempre a primeira mágoa do coração, o cavalheiro afastou-se distraído, com a cabeça baixa; caminhou sem direção, seguindo a linha que lhe traçavam os grupos de árvores, destacados aqui e ali sobre a campina.

Estava quase a anoitecer: a sombra pálida e descorada do crepúsculo estendia-se como um manto de gaza sobre a natureza; os objetos iam perdendo a forma, a cor, e ondulavam no espaço vagos e indecisos.

A primeira estrela engolfada no azul do céu luzia a furto como os olhos de uma menina que se abrem ao acordar, e cerram-se outra vez temendo a claridade do dia: um grilo escondido no toco de uma árvore começava a sua canção; era o trovador inseto saudando a aproximação da noite.

Álvaro continuava o seu passeio, sempre pensativo, quando de repente sentiu um sopro vivo bafejar-lhe o rosto; erguendo os olhos viu diante de si uma longa flecha fincada no chão, e que ainda oscilava com o movimento que lhe tinha imprimido o arco.

O moço recuou um passo e levou a mão à cinta; logo refletindo aproximou-se da seta e examinou a plumagem de que estava ornada; eram de um lado penas de azulão e do outro penas de garça.

Azul e branco eram as cores de Peri; eram as cores dos olhos e do rosto de Cecília.

Um dia a menina, semelhante a uma gentil castelã da idade Média, tinha se divertido em explicar ao índio, como os guerreiros que serviam uma dama, costumavam usar nas armas de suas cores.

— Tu dás a Peri as tuas cores, senhora? disse o índio.

— Não tenho, respondeu a menina; mas vou tomar umas para te dar; queres?

— Peri te pede.

— Quais achas mais bonitas?

— A de teu rosto, e a de teus olhos.

Cecília sorriu.

— Toma-as eu tas dou.

Desde este dia, Peri enramou todas as suas setas de penas azuis e brancas; seus ornatos, além de uma faixa de plumas escarlates que fora tecida por sua mãe, eram ordinariamente das mesmas cores.

Foi por esta razão que Álvaro, vendo a plumagem da seta, tranqüilizou-se; conheceu que era de Peri, e compreendeu o sentido da frase simbólica que o índio lhe mandava pelos ares.

Com efeito aquela flecha na linguagem de Peri não era mais do que um aviso dado em silêncio e de uma grande distancia; uma carta ou mensageira muda, uma simples interjeição: Alto!

O moço esqueceu os seus pensamentos e lembrou-se do que Peri lhe havia dito pela manhã; naturalmente o que acabava de fazer tinha relação com esse mistério que apenas deixara entrever.

Correu os olhos pelo espaço que se estendia diante dele, e sondou com o olhar as moitas que o cercavam, não viu nada que merecesse atenção, não percebeu um sinal que lhe indicasse a presença do índio.

Álvaro resolveu pois esperar; e parando junto da flecha, cruzou os braços, e com os olhos fitos na linha escura da mata que se recortava no fundo azul do horizonte, esperou.

Um instante depois uma pequena seta açoitando o ar veio cravar-se no tope da primeira, e abalou-a com tal força que a haste inclinou-se; Álvaro compreendeu que o índio queria arrancar a flecha, e obedeceu à ordem.

Imediatamente terceira seta caiu dois passos à direita do cavalheiro, e outras foram-se sucedendo na mesma direção de duas em duas braças até que uma mergulhou-se num arvoredo basto que ficava a trinta passos do lugar onde parara a princípio.

Não era difícil desta vez compreender a vontade de Peri; Álvaro, que acompanhava as setas a proporção que caiam, e que sabia indicarem elas o lugar onde devia parar, apenas viu a última sumir-se no arvoredo, escondeu-se por entre a folhagem.

Daí, com pequeno intervalo, viu três vultos que passavam pouco mais ou menos pelo lugar que há pouco havia deixado; Álvaro não os pôde conhecer por causa da ramagem das árvores, mas viu que caminhavam cautelosamente, e pareceu-lhe que tinham as pistolas em punho.

Os vultos afastaram-se dirigindo-se à casa; o cavalheiro ia segui-los, quando as folhas se abriram, e Peri resvalando como uma sombra, sem fazer o menor rumor, aproximou-se dele, e disse-lhe ao ouvido uma palavra:

— São eles.

— Eles quem?

— Os inimigos brancos.

— Não te entendo.

— Espera: Peri volta.

E o índio despareceu de novo nas sombras da noite que avançava rapidamente.

Wednesday, 10 March 2021

Excellent Readings: Sonnet LXXVIII by William Shakespeare (in English)

 So oft have I invoked thee for my Muse,
And found such fair assistance in my verse
As every alien pen hath got my use
And under thee their poesy disperse.
Thine eyes, that taught the dumb on high to sing
And heavy ignorance aloft to fly,
Have added feathers to the learned's wing
And given grace a double majesty.
Yet be most proud of that which I compile,
Whose influence is thine, and born of thee:
In others' works thou dost but mend the style,
And arts with thy sweet graces graced be;
   But thou art all my art, and dost advance
   As high as learning, my rude ignorance.

Tuesday, 9 March 2021

Tuesday's Serial: “In Ghostly Japan” by Lafcadio Hearn (in English) - I

 FRAGMENT

And it was at the hour of sunset that they came to the foot of the mountain. There was in that place no sign of life,—neither token of water, nor trace of plant, nor shadow of flying bird,—nothing but desolation rising to desolation. And the summit was lost in heaven.

Then the Bodhisattva said to his young companion:—“What you have asked to see will be shown to you. But the place of the Vision is far; and the way is rude. Follow after me, and do not fear: strength will be given you.”

Twilight gloomed about them as they climbed. There was no beaten path, nor any mark of former human visitation; and the way was over an endless heaping of tumbled fragments that rolled or turned beneath the foot. Sometimes a mass dislodged would clatter down with hollow echoings;—sometimes the substance trodden would burst like an empty shell….Stars pointed and thrilled; and the darkness deepened.

“Do not fear, my son,” said the Bodhisattva, guiding: “danger there is none, though the way be grim.”

Under the stars they climbed,—fast, fast,—mounting by help of power superhuman. High zones of mist they passed; and they saw below them, ever widening as they climbed, a soundless flood of cloud, like the tide of a milky sea.

Hour after hour they climbed;—and forms invisible yielded to their tread with dull soft crashings;—and faint cold fires lighted and died at every breaking.

And once the pilgrim-youth laid hand on a something smooth that was not stone,—and lifted it,—and dimly saw the cheekless gibe of death.

“Linger not thus, my son!” urged the voice of the teacher;—“the summit that we must gain is very far away!”

On through the dark they climbed,—and felt continually beneath them the soft strange breakings,—and saw the icy fires worm and die,—till the rim of the night turned grey, and the stars began to fail, and the east began to bloom.

Yet still they climbed,—fast, fast,—mounting by help of power superhuman. About them now was frigidness of death,—and silence tremendous….A gold flame kindled in the east.

Then first to the pilgrim’s gaze the steeps revealed their nakedness;—and a trembling seized him,—and a ghastly fear. For there was not any ground,—neither beneath him nor about him nor above him,—but a heaping only, monstrous and measureless, of skulls and fragments of skulls and dust of bone,—with a shimmer of shed teeth strown through the drift of it, like the shimmer of scrags of shell in the wrack of a tide.

“Do not fear, my son!” cried the voice of the Bodhisattva;—“only the strong of heart can win to the place of the Vision!”

Behind them the world had vanished. Nothing remained but the clouds beneath, and the sky above, and the heaping of skulls between,—up-slanting out of sight.

Then the sun climbed with the climbers; and there was no warmth in the light of him, but coldness sharp as a sword. And the horror of stupendous height, and the nightmare of stupendous depth, and the terror of silence, ever grew and grew, and weighed upon the pilgrim, and held his feet,—so that suddenly all power departed from him, and he moaned like a sleeper in dreams.

“Hasten, hasten, my son!” cried the Bodhisattva: “the day is brief, and the summit is very far away.”

But the pilgrim shrieked,—“I fear! I fear unspeakably!—and the power has departed from me!”

“The power will return, my son,” made answer the Bodhisattva…. “Look now below you and above you and about you, and tell me what you see.”

“I cannot,” cried the pilgrim, trembling and clinging; “I dare not look beneath! Before me and about me there is nothing but skulls of men.”

“And yet, my son,” said the Bodhisattva, laughing softly,—“and yet you do not know of what this mountain is made.”

The other, shuddering, repeated:—“I fear!—unutterably I  fear!…there is nothing but skulls of men!”

“A mountain of skulls it is,” responded the Bodhisattva. “But know, my son, that all of them ARE YOUR OWN! Each has at some time been the nest of your dreams and delusions and desires. Not even one of them is the skull of any other being. All,—all without exception,—have been yours, in the billions of your former lives.”

 

 

FURISODÉ

Recently, while passing through a little street tenanted chiefly by dealers in old wares, I noticed a furisodé, or long-sleeved robe, of the rich purple tint called murasaki, hanging before one of the shops. It was a robe such as might have been worn by a lady of rank in the time of the Tokugawa. I stopped to look at the five crests upon it; and in the same moment there came to my recollection this legend of a similar robe said to have once caused the destruction of Yedo.

 

Nearly two hundred and fifty years ago, the daughter of a rich merchant of the city of the Shōguns, while attending some temple-festival, perceived in the crowd a young samurai of remarkable beauty, and immediately fell in love with him. Unhappily for her, he disappeared in the press before she could learn through her attendants who he was or whence he had come. But his image remained vivid in her memory,—even to the least detail of his costume. The holiday attire then worn by samurai youths was scarcely less brilliant than that of young girls; and the upper dress of this handsome stranger had seemed wonderfully beautiful to the enamoured maiden. She fancied that by wearing a robe of like quality and color, bearing the same crest, she might be able to attract his notice on some future occasion.

Accordingly she had such a robe made, with very long sleeves, according to the fashion of the period; and she prized it greatly. She wore it whenever she went out; and when at home she would suspend it in her room, and try to imagine the form of her unknown beloved within it. Sometimes she would pass hours before it,—dreaming and weeping by turns. And she would pray to the gods and the Buddhas that she might win the young man’s affection,—often repeating the invocation of the Nichiren sect: Namu myō hō rengé kyō!

But she never saw the youth again; and she pined with longing for him, and sickened, and died, and was buried. After her burial, the long-sleeved robe that she had so much prized was given to the Buddhist temple of which her family were parishioners. It is an old custom to thus dispose of the garments of the dead.

The priest was able to sell the robe at a good price; for it was a costly silk, and bore no trace of the tears that had fallen upon it. It was bought by a girl of about the same age as the dead lady. She wore it only one day. Then she fell sick, and began to act strangely,—crying out that she was haunted by the vision of a beautiful young man, and that for love of him she was going to die. And within a little while she died; and the long-sleeved robe was a second time presented to the temple.

Again the priest sold it; and again it became the property of a young girl, who wore it only once. Then she also sickened, and talked of a beautiful shadow, and died, and was buried. And the robe was given a third time to the temple; and the priest wondered and doubted.

Nevertheless he ventured to sell the luckless garment once more. Once more it was purchased by a girl and once more worn; and the wearer pined and died. And the robe was given a fourth time to the temple.

Then the priest felt sure that there was some evil influence at work; and he told his acolytes to make a fire in the temple-court, and to burn the robe.

So they made a fire, into which the robe was thrown. But as the silk began to burn, there suddenly appeared upon it dazzling characters of flame,—the characters of the invocation, Namu myō hō rengé kyō;—and these, one by one, leaped like great sparks to the temple roof; and the temple took fire.

Embers from the burning temple presently dropped upon neighbouring roofs; and the whole street was soon ablaze. Then a sea-wind, rising, blew destruction into further streets; and the conflagration spread from street to street, and from district into district, till nearly the whole of the city was consumed. And this calamity, which occurred upon the eighteenth day of the first month of the first year of Meiréki (1655), is still remembered in Tōkyō as the Furisodé-Kwaji,—the Great Fire of the Long-sleeved Robe.

According to a story-book called Kibun-Daijin, the name of the girl who caused the robe to be made was O-Samé; and she was the daughter of Hikoyemon, a wine-merchant of Hyakushō-machi, in the district of Azabu. Because of her beauty she was also called Azabu-Komachi, or the Komachi of Azabu.[1] The same book says that the temple of the tradition was a Nichiren temple called Hon-myoji, in the district of Hongo; and that the crest upon the robe was a kikyō-flower. But there are many different versions of the story; and I distrust the Kibun-Daijin because it asserts that the beautiful samurai was not really a man, but a transformed dragon, or water-serpent, that used to inhabit the lake at Uyéno,—Shinobazu-no-Iké.

 

[1] After more than a thousand years, the name of Komachi, or Ono-no-Komachi, is still celebrated in Japan. She was the most beautiful woman of her time, and so great a poet that she could move heaven by her verses, and cause rain to fall in time of drought. Many men loved her in vain; and many are said to have died for love of her. But misfortunes visited her when her youth had passed; and, after having been reduced to the uttermost want, she became a beggar, and died at last upon the public highway, near Kyōto. As it was thought shameful to bury her in the foul rags found upon her, some poor person gave a wornout summer-robe (katabira) to wrap her body in; and she was interred near Arashiyama at a spot still pointed out to travellers as the “Place of the Katabira” (Katabira-no-Tsuchi).

 

 

INCENSE

I

I see, rising out of darkness, a lotos in a vase. Most of the vase is invisible, but I know that it is of bronze, and that its glimpsing handles are bodies of dragons. Only the lotos is fully illuminated: three pure white flowers, and five great leaves of gold and green,—gold above, green on the upcurling under-surface,—an artificial lotos. It is bathed by a slanting stream of sunshine,—the darkness beneath and beyond is the dusk of a temple-chamber. I do not see the opening through which the radiance pours, but I am aware that it is a small window shaped in the outline-form of a temple-bell.

The reason that I see the lotos—one memory of my first visit to a Buddhist sanctuary—is that there has come to me an odor of incense. Often when I smell incense, this vision defines; and usually thereafter other sensations of my first day in Japan revive in swift succession with almost painful acuteness.

It is almost ubiquitous,—this perfume of incense. It makes one element of the faint but complex and never-to-be-forgotten odor of the Far East. It haunts the dwelling-house not less than the temple,—the home of the peasant not less than the yashiki of the prince. Shintō shrines, indeed, are free from it;—incense being an abomination to the elder gods. But wherever Buddhism lives there is incense. In every house containing a Buddhist shrine or Buddhist tablets, incense is burned at certain times; and in even the rudest country solitudes you will find incense smouldering before wayside images,—little stone figures of Fudō, Jizō, or Kwannon. Many experiences of travel,—strange impressions of sound as well as of sight,—remain associated in my own memory with that fragrance:—vast silent shadowed avenues leading to weird old shrines;—mossed flights of worn steps ascending to temples that moulder above the clouds;—joyous tumult of festival nights;—sheeted funeral-trains gliding by in glimmer of lanterns; murmur of household prayer in fishermen’s huts on far wild coasts;—and visions of desolate little graves marked only by threads of blue smoke ascending,—graves of pet animals or birds remembered by simple hearts in the hour of prayer to Amida, the Lord of Immeasurable Light.

But the odor of which I speak is that of cheap incense only,—the incense in general use. There are many other kinds of incense; and the range of quality is amazing. A bundle of common incense-rods—(they are about as thick as an ordinary pencil-lead, and somewhat longer)—can be bought for a few sen; while a bundle of better quality, presenting to inexperienced eyes only some difference in color, may cost several yen, and be cheap at the price. Still costlier sorts of incense,—veritable luxuries,—take the form of lozenges, wafers, pastilles; and a small envelope of such material may be worth four or five pounds-sterling. But the commercial and industrial questions relating to Japanese incense represent the least interesting part of a remarkably curious subject.

 

II

Curious indeed, but enormous by reason of it infinity of tradition and detail. I am afraid even to think of the size of the volume that would be needed to cover it…. Such a work would properly begin with some brief account of the earliest knowledge and use of aromatics in Japan. I would next treat of the records and legends of the first introduction of Buddhist incense from Korea,—when King Shōmyō of Kudara, in 551 A. D., sent to the island-empire a collection of sutras, an image of the Buddha, and one complete set of furniture for a temple. Then something would have to be said about those classifications of incense which were made during the tenth century, in the periods of Engi and of Tenryaku,—and about the report of the ancient state-councillor, Kimitaka-Sangi, who visited China in the latter part of the thirteenth century, and transmitted to the Emperor Yomei the wisdom of the Chinese concerning incense. Then mention should be made of the ancient incenses still preserved in various Japanese temples, and of the famous fragments of ranjatai (publicly exhibited at Nara in the tenth year of Meiji) which furnished supplies to the three great captains, Nobunaga, Hideyoshi, and Iyeyasu. After this should follow an outline of the history of mixed incenses made in Japan,—with notes on the classifications devised by the luxurious Takauji, and on the nomenclature established later by Ashikaga Yoshimasa, who collected one hundred and thirty varieties of incense, and invented for the more precious of them names recognized even to this day,—such as “Blossom-Showering,” “Smoke-of-Fuji,” and “Flower-of-the-Pure-Law.” Examples ought to be given likewise of traditions attaching to historical incenses preserved in several princely families, together with specimens of those hereditary recipes for incense-making which have been transmitted from generation to generation through hundreds of years, and are still called after their august inventors,—as “the Method of Hina-Dainagon,” “the Method of Sentō-In,” etc. Recipes also should be given of those strange incenses made “to imitate the perfume of the lotos, the smell of the summer breeze, and the odor of the autumn wind.” Some legends of the great period of incense-luxury should be cited,—such as the story of Sué Owari-no-Kami, who built for himself a palace of incense-woods, and set fire to it on the night of his revolt, when the smoke of its burning perfumed the land to a distance of twelve miles…. Of course the mere compilation of materials for a history of mixed-incenses would entail the study of a host of documents, treatises, and books,—particularly of such strange works as the Kun-Shū-Rui-Shō, or “Incense-Collector’s Classifying-Manual”;—containing the teachings of the Ten Schools of the Art of Mixing Incense; directions as to the best seasons for incense-making; and instructions about the “different kinds of fire” to be used for burning incense—(one kind is called “literary fire,” and another “military fire”); together with rules for pressing the ashes of a censer into various artistic designs corresponding to season and occasion…. A special chapter should certainly be given to the incense-bags (kusadama) hung up in houses to drive away goblins,—and to the smaller incense-bags formerly carried about the person as a protection against evil spirits. Then a very large part of the work would have to be devoted to the religious uses and legends of incense,—a huge subject in itself. There would also have to be considered the curious history of the old “incense-assemblies,” whose elaborate ceremonial could be explained only by help of numerous diagrams. One chapter at least would be required for the subject of the ancient importation of incense-materials from India, China, Annam, Siam, Cambodia, Ceylon, Sumatra, Java, Borneo, and various islands of the Malay archipelago,—places all named in rare books about incense. And a final chapter should treat of the romantic literature of incense,—the poems, stories, and dramas in which incense-rites are mentioned; and especially those love-songs comparing the body to incense, and passion to the eating flame:—

 

Even as burns the perfume lending thy robe its fragance,

Smoulders my life away, consumed by the pain of longing!

 

….The merest outline of the subject is terrifying! I shall attempt nothing more than a few notes about the religious, the luxurious, and the ghostly uses of incense.

 

III

The common incense everywhere burned by poor people before Buddhist icons is called an-soku-kō. This is very cheap. Great quantities of it are burned by pilgrims in the bronze censers set before the entrances of famous temples; and in front of roadside images you may often see bundles of it. These are for the use of pious wayfarers, who pause before every Buddhist image on their path to repeat a brief prayer and, when possible, to set a few rods smouldering at the feet of the statue. But in rich temples, and during great religious ceremonies, much more expensive incense is used. Altogether three classes of perfumes are employed in Buddhist rites: kō, or incense-proper, in many varieties—(the word literally means only “fragrant substance”);—dzukō, an odorous ointment; and makkō, a fragrant powder. Kō is burned; dzukō is rubbed upon the hands of the priest as an ointment of purification; and makkō is sprinkled about the sanctuary. This makkō is said to be identical with the sandalwood-powder so frequently mentioned in Buddhist texts. But it is only the true incense which can be said to bear an important relation to the religious service.

“Incense,” declares the Soshi-Ryaku,[1] “is the Messenger of Earnest Desire. When the rich Sudatta wished to invite the Buddha to a repast, he made use of incense. He was wont to ascend to the roof of his house on the eve of the day of the entertainment, and to remain standing there all night, holding a censer of precious incense. And as often as he did thus, the Buddha never failed to come on the following day at the exact time desired.”

This text plainly implies that incense, as a burnt-offering, symbolizes the pious desires of the faithful. But it symbolizes other things also; and it has furnished many remarkable similes to Buddhist literature. Some of these, and not the least interesting, occur in prayers, of which the following, from the book called Hōji-san[2] is a striking example:—

—“Let my body remain pure like a censer!—let my thought be ever as a fire of wisdom, purely consuming the incense of sîla and of dhyâna,[3] that so may I do homage to all the Buddhas in the Ten Directions of the Past, the Present, and the Future!”

Sometimes in Buddhist sermons the destruction of Karma by virtuous effort is likened to the burning of incense by a pure flame,—sometimes, again, the life of man is compared to the smoke of incense. In his “Hundred Writings “(Hyaku-tsū-kiri-kami), the Shinshū priest Myōden says, quoting from the Buddhist work Kujikkajō, or “Ninety Articles “:—

“In the burning of incense we see that so long as any incense remains, so long does the burning continue, and the smoke mount skyward. Now the breath of this body of ours,—this impermanent combination of Earth, Water, Air, and Fire,—is like that smoke. And the changing of the incense into cold ashes when the flame expires is an emblem of the changing of our bodies into ashes when our funeral pyres have burnt themselves out.”

He also tells us about that Incense-Paradise of which every believer ought to be reminded by the perfume of earthly incense:—“In the Thirty-Second Vow for the Attainment of the Paradise of Wondrous Incense,” he says, “it is written: ‘That Paradise is formed of hundreds of thousands of different kinds of incense, and of substances incalculably precious;—the beauty of it incomparably exceeds anything in the heavens or in the sphere of man;—the fragrance of it perfumes all the worlds of the Ten Directions of Space; and all who perceive that odor practise Buddha-deeds.’ In ancient times there were men of superior wisdom and virtue who, by reason of their vow, obtained perception of the odor; but we, who are born with inferior wisdom and virtue in these later days, cannot obtain such perception. Nevertheless it will be well for us, when we smell the incense kindled before the image of Amida, to imagine that its odor is the wonderful fragrance of Paradise, and to repeat the Nembutsu in gratitude for the mercy of the Buddha.”

 

IV

But the use of incense in Japan is not confined to religious rites and ceremonies: indeed the costlier kinds of incense are manufactured chiefly for social entertainments. Incense-burning has been an amusement of the aristocracy ever since the thirteenth century. Probably you have heard of the Japanese tea-ceremonies, and their curious Buddhist history; and I suppose that every foreign collector of Japanese bric-à-brac knows something about the luxury to which these ceremonies at one period attained,—a luxury well attested by the quality of the beautiful utensils formerly employed in them. But there were, and still are, incense-ceremonies much more elaborate and costly than the tea-ceremonies,—and also much more interesting. Besides music, embroidery, poetical composition and other branches of the old-fashioned female education, the young lady of pre-Meiji days was expected to acquire three especially polite accomplishments,—the art of arranging flowers, (ikébana), the art of ceremonial tea-making (cha-no-yu or cha-no-e),[4] and the etiquette of incense-parties (kō-kwai or kō-é). Incense-parties were invented before the time of the Ashikaga shōguns, and were most in vogue during the peaceful period of the Tokugawa rule. With the fall of the shōgunate they went out of fashion; but recently they have been to some extent revived. It is not likely, however, that they will again become really fashionable in the old sense,—partly because they represented rare forms of social refinement that never can be revived, and partly because of their costliness.

In translating kō-kwai as “incense-party,” I use the word “party” in the meaning that it takes in such compounds as “card-party,” “whist-party,” “chess-party”;—for a kō-kwai is a meeting held only with the object of playing a game,—a very curious game. There are several kinds of incense-games; but in all of them the contest depends upon the ability to remember and to name different kinds of incense by the perfume alone. That variety of kō-kwai called Jitchū-kō (“ten-burning-incense”) is generally conceded to be the most amusing; and I shall try to tell you how it is played.

The numeral “ten,” in the Japanese, or rather Chinese name of this diversion, does not refer to ten kinds, but only to ten packages of incense; for Jitchū-kō, besides being the most amusing, is the very simplest of incense-games, and is played with only four kinds of incense. One kind must be supplied by the guests invited to the party; and three are furnished by the person who gives the entertainment. Each of the latter three supplies of incense—usually prepared in packages containing one hundred wafers is divided into four parts; and each part is put into a separate paper numbered or marked so as to indicate the quality. Thus four packages are prepared of the incense classed as No. 1, four of incense No. 2, and four of incense No. 3,—or twelve in all. But the incense given by the guests,—always called “guest-incense”—is not divided: it is only put into a wrapper marked with an abbreviation of the Chinese character signifying “guest.” Accordingly we have a total of thirteen packages to start with; but three are to be used in the preliminary sampling, or “experimenting”—as the Japanese term it,—after the following manner.

We shall suppose the game to be arranged for a party of six,—though there is no rule limiting the number of players. The six take their places in line, or in a half-circle—if the room be small; but they do not sit close together, for reasons which will presently appear. Then the host, or the person appointed to act as incense-burner, prepares a package of the incense classed as No 1, kindles it in a censer, and passes the censer to the guest occupying the first seat,[5] with the announcement—“This is incense No 1” The guest receives the censer according to the graceful etiquette required in the kō-kwai, inhales the perfume, and passes on the vessel to his neighbor, who receives it in like manner and passes it to the third guest, who presents it to the fourth,—and so on. When the censer has gone the round of the party, it is returned to the incense-burner. One package of incense No. 2, and one of No. 3, are similarly prepared, announced, and tested. But with the “guest-incense” no experiment is made. The player should be able to remember the different odors of the incenses tested; and he is expected to identify the guest-incense at the proper time merely by the unfamiliar quality of its fragrance.

The original thirteen packages having thus by “experimenting” been reduced to ten, each player is given one set of ten small tablets—usually of gold-lacquer,—every set being differently ornamented. The backs only of these tablets are decorated; and the decoration is nearly always a floral design of some sort:—thus one set might be decorated with chrysanthemums in gold, another with tufts of iris-plants, another with a spray of plum-blossoms, etc. But the faces of the tablets bear numbers or marks; and each set comprises three tablets numbered “1,” three numbered “2,” three numbered “3,” and one marked with the character signifying “guest.” After these tablet-sets have been distributed, a box called the “tablet-box” is placed before the first player; and all is ready for the real game.

The incense-burner retires behind a little screen, shuffles the flat packages like so many cards, takes the uppermost, prepares its contents in the censer, and then, returning to the party, sends the censer upon its round. This time, of course, he does not announce what kind of incense he has used. As the censer passes from hand to hand, each player, after inhaling the fume, puts into the tablet-box one tablet bearing that mark or number which he supposes to be the mark or number of the incense he has smelled. If, for example, he thinks the incense to be “guest-incense,” he drops into the box that one of his tablets marked with the ideograph meaning “guest;” or if he believes that he has inhaled the perfume of No. 2, he puts into the box a tablet numbered “2.” When the round is over, tablet-box and censer are both returned to the incense-burner. He takes the six tablets out of the box, and wraps them up in the paper which contained the incense guessed about. The tablets themselves keep the personal as well as the general record,—since each player remembers the particular design upon his own set.

The remaining nine packages of incense are consumed and judged in the same way, according to the chance order in which the shuffling has placed them. When all the incense has been used, the tablets are taken out of their wrappings, the record is officially put into writing, and the victor of the day is announced. I here offer the translation of such a record: it will serve to explain, almost at a glance, all the complications of the game.

According to this record the player who used the tablets decorated with the design called “Young Pine,” made but two mistakes; while the holder of the “White-Lily” set made only one correct guess. But it is quite a feat to make ten correct judgments in succession. The olfactory nerves are apt to become somewhat numbed long before the game is concluded; and, therefore it is customary during the Kō-kwai to rinse the mouth at intervals with pure vinegar, by which operation the sensitivity is partially restored.

[1] “Short [or Epitomized] History of Priests.”

[2] “The Praise of Pious Observances.”

[3] By sîla is meant the observance of the rules of purity in act and thought. Dhyâna (called by Japanese Buddhists Zenjō) is one of the higher forms of meditation.

[4] Girls are still trained in the art of arranging flowers, and in the etiquette of the dainty, though somewhat tedious, cha-no-yu. Buddhist priests have long enjoyed a reputation as teachers of the latter. When the pupil has reached a certain degree of proficiency, she is given a diploma or certificate. The tea used in these ceremonies is a powdered tea of remarkable fragrance,—the best qualities of which fetch very high prices.

[5] The places occupied by guests in a Japanese zashiki, or reception room are numbered from the alcove of the apartment. The place of the most honored is immediately before the alcove: this is the first seat, and the rest are numbered from it, usually to the left.

 

RECORD OF A KŌ-KWAI.

Order in which the ten packages of incense were used:—

 

1 2 3 4 5 6 7 8 9 10

No. No. — No. No. No. No. No. No. No.

III I “GUEST” II I III II I III II

 

Names given to the six sets of tablets used, according to decorative designs on the back:

“Gold Chrysanthemum” 1 3 1 2* Guest 1 2* 2 3* 3 3

“Young Bamboo” 3* 1* 1 2* 1* Guest 3 2 1 3 4

“Red Peony” Guest 1* 2 2* 3 1 3 2 3* 1 3

“White Lily” 1 3 1 3 2 2 1 3 Guest 2* 1

“Young Pine” 3* 1* Guest* 3 1* 2 2* 1* 3* 2* 8 (Winner)

“Cherry-Blossom-in-a-Mist” 1 3 Guest* 2* 1* 3* 1 2 3* 2* 6

 

Guesses recorded by numbers on the tablet; correct being marked *

No. of correct guesses

 

NAMES OF INCENSE USED.

I. “Tasogare” (“Who-Is-there?” I. e. “Evening-Dusk”).

II. “Baikwa” (“Plum Flower”).

III. “Wakakusa” (“Young Grass”).

IV. (“Guest Incense”) “Yamaji-no-Tsuyu” (“Dew-on-the-Mountain-Path”).

 

To the Japanese original of the foregoing record were appended the names of the players, the date of the entertainment, and the name of the place where the party was held. It is the custom In some families to enter all such records in a book especially made for the purpose, and furnished with an index which enables the Kō-kwai player to refer immediately to any interesting fact belonging to the history of any past game.

The reader will have noticed that the four kinds of incense used were designated by very pretty names. The incense first mentioned, for example, is called by the poets’ name for the gloaming,—Tasogaré (lit: “Who is there?” or “ Who is it?”)—a word which in this relation hints of the toilet-perfume that reveals some charming presence to the lover waiting in the dusk. Perhaps some curiosity will be felt regarding the composition of these incenses. I can give the Japanese recipes for two sorts; but I have not been able to identify all of the materials named:—

 

Recipe for Yamaji-no-Tsuyu.

   Ingredients                   Proportions.

                                              about

Jinkō (aloes-wood)               4 mommé      (½ oz.)

Cōoji (cloves)                   4 ”           

Kunroku (olibanum)               4 ”           

Hakkō (artemisia Schmidtiana)    4 ”           

Jakō (musk)                      1 bu         (⅛ oz.)

Kōkō(?)                          4 mommé      (½ oz.)

To 21 pastilles

 

Recipe for Baikwa.

   Ingredients                   Proportions.

                                              about

Jinkō (aloes)                    20 mommé    (2 1/2 oz.)

Chōji (cloves)                   12 “         (1 1/2 oz.)

Kōkō(?)                       8 1/3 “         (1 1/40 oz.)

Byakudan (sandal-wood)            4 “         (1/2 oz.)

Kanshō (spikenard)                2 bu        (1/4 oz.)

Kwakkō (Bishop’s-wort?)     1 bu 2 shu  (3/16 oz.)

Kunroku (olibanum)                3 ”  3 ”    (15/22 oz.)

Shōmokkō (?)                      2 ”         (1/4 oz.)

Jakō (musk)                       3 ” 2 shu   (7/16 oz.)

Ryūnō (refined Borneo Camphor)    3 shu       (3/8 oz.)

To 50 pastilles

 

The incense used at a Kō-kwai ranges in value, according to the style of the entertainment, from $2.50 to $30.00 per envelope of 100 wafers—wafers usually not more than one-fourth of an inch in diameter. Sometimes an incense is used worth even more than $30.00 per envelope: this contains ranjatai, an aromatic of which the perfume is compared to that of “musk mingled with orchid-flowers.” But there is some incense,—never sold,—which is much more precious than ranjatai,—incense valued less for its composition than for its history: I mean the incense brought centuries ago from China or from India by the Buddhist missionaries, and presented to princes or to other persons of high rank. Several ancient Japanese temples also include such foreign incense among their treasures. And very rarely a little of this priceless material is contributed to an incense-party,—much as in Europe, on very extraordinary occasions, some banquet is glorified by the production of a wine several hundred years old.

Like the tea-ceremonies, the Kō-kwai exact observance of a very complex and ancient etiquette. But this subject could interest few readers; and I shall only mention some of the rules regarding preparations and precautions. First of all, it is required that the person invited to an incense-party shall attend the same in as odorless a condition as possible: a lady, for instance, must not use hair-oil, or put on any dress that has been kept in a perfumed chest-of-drawers. Furthermore, the guest should prepare for the contest by taking a prolonged hot bath, and should eat only the lightest and least odorous kind of food before going to the rendezvous. It is forbidden to leave the room during the game, or to open any door or window, or to indulge in needless conversation. Finally I may observe that, while judging the incense, a player is expected to take not less than three inhalations, or more than five.

In this economical era, the Kō-kwai takes of necessity a much humbler form than it assumed in the time of the great daimyō, of the princely abbots, and of the military aristocracy. A full set of the utensils required for the game can now be had for about $50.00; but the materials are of the poorest kind. The old-fashioned sets were fantastically expensive. Some were worth thousands of dollars. The incense-burner’s desk,—the writing-box, paper-box, tablet-box, etc.,—the various stands or dai,—were of the costliest gold-lacquer;—the pincers and other instruments were of gold, curiously worked;—and the censer—whether of precious metal, bronze, or porcelain,—was always a chef-d’œuvre, designed by some artist of renown.

 

V

Although the original signification of incense in Buddhist ceremonies was chiefly symbolical, there is good reason to suppose that various beliefs older than Buddhism,—some, perhaps, peculiar to the race; others probably of Chinese or Korean derivation,—began at an early period to influence the popular use of incense in Japan. Incense is still burned in the presence of a corpse with the idea that its fragrance shields both corpse and newly-parted soul from malevolent demons; and by the peasants it is often burned also to drive away goblins and the evil powers presiding over diseases. But formerly it was used to summon spirits as well as to banish them. Allusions to its employment in various weird rites may be found in some of the old dramas and romances. One particular sort of incense, imported from China, was said to have the power of calling up human spirits. This was the wizard-incense referred to in such ancient love-songs as the following:—

 

“I have heard of the magical incense that summons the souls of the absent:

Would I had some to burn, in the nights when I wait alone!”

 

There is an interesting mention of this incense in the Chinese book, Shang-hai-king. It was called Fwan-hwan-hiang (by Japanese pronunciation, Hangon-kō), or “Spirit-Recalling-Incense;” and it was made in Tso-Chau, or the District of the Ancestors, situated by the Eastern Sea. To summon the ghost of any dead person—or even that of a living person, according to some authorities,—it was only necessary to kindle some of the incense, and to pronounce certain words, while keeping the mind fixed upon the memory of that person. Then, in the smoke of the incense, the remembered face and form would appear.

In many old Japanese and Chinese books mention is made of a famous story about this incense,—a story of the Chinese Emperor Wu, of the Han dynasty. When the Emperor had lost his beautiful favorite, the Lady Li, he sorrowed so much that fears were entertained for his reason. But all efforts made to divert his mind from the thought of her proved unavailing. One day he ordered some Spirit-Recalling-Incense to be procured, that he might summon her from the dead. His counsellors prayed him to forego his purpose, declaring that the vision could only intensify his grief. But he gave no heed to their advice, and himself performed the rite,—kindling the incense, and keeping his mind fixed upon the memory of the Lady Li. Presently, within the thick blue smoke arising from the incense, the outline, of a feminine form became visible. It defined, took tints of life, slowly became luminous, and the Emperor recognized the form of his beloved At first the apparition was faint; but it soon became distinct as a living person, and seemed with each moment to grow more beautiful. The Emperor whispered to the vision, but received no answer. He called aloud, and the presence made no sign. Then unable to control himself, he approached the censer. But the instant that he touched the smoke, the phantom trembled and vanished.

Japanese artists are still occasionally inspired by the legends of the Hangon-ho. Only last year, in Tōkyō, at an exhibition of new kakemono, I saw a picture of a young wife kneeling before an alcove wherein the smoke of the magical incense was shaping the shadow of the absent husband.[6]

Although the power of making visible the forms of the dead has been claimed for one sort of incense only, the burning of any kind of incense is supposed to summon viewless spirits in multitude. These come to devour the smoke. They are called Jiki-kō-ki, or “incense-eating goblins;” and they belong to the fourteenth of the thirty-six classes of Gaki (prêtas) recognized by Japanese Buddhism. They are the ghosts of men who anciently, for the sake of gain, made or sold bad incense; and by the evil karma of that action they now find themselves in the state of hunger-suffering spirits, and compelled to seek their only food in the smoke of incense.

 

[1] “Short [or Epitomized] History of Priests.”

[2] “The Praise of Pious Observances.”

[3] By sîla is meant the observance of the rules of purity in act and thought. Dhyâna (called by Japanese Buddhists Zenjō) is one of the higher forms of meditation.

[4] Girls are still trained in the art of arranging flowers, and in the etiquette of the dainty, though somewhat tedious, cha-no-yu. Buddhist priests have long enjoyed a reputation as teachers of the latter. When the pupil has reached a certain degree of proficiency, she is given a diploma or certificate. The tea used in these ceremonies is a powdered tea of remarkable fragrance,—the best qualities of which fetch very high prices.

[5] The places occupied by guests in a Japanese zashiki, or reception room are numbered from the alcove of the apartment. The place of the most honored is immediately before the alcove: this is the first seat, and the rest are numbered from it, usually to the left.

[6] Among the curious Tōkyō inventions of 1898 was a new variety of cigarettes called Hangon-sō, or “Herb of Hangon,”—a name suggesting that their smoke operated like the spirit-summoning incense. As a matter of fact, the chemical action of the tobacco-smoke would define, upon a paper fitted into the mouth-piece of each cigarette, the photographic image of a dancing-girl.

Saturday, 6 March 2021

Good Reading: "A Dialogue Between Alexander the Great, and Diogenes the Cynic" by Henry Fielding (in English)

Alexander. What fellow art thou, who darest thus to lie at thy ease in our presence, when all others, as thou seest, rise to do us homage? dost thou not know us?

Diogenes. I cannot say I do: but by the number of thy attendants, by the splendour of thy habit; but, above all, by the vanity of thy appearance, and the arrogance of thy speech, I conceive thou mayst be Alexander the son of Philip.

Alex. And who can more justly challenge thy respect, than Alexander, at the head of that victorious army, who hath performed such wonderful exploits * and, under his conduct, hath subdued the world?

Diog. Who? why the tailor who made me this old cloke.

Alex. Thou art an odd fellow, and I have a curiosity to know thy name.

Diog. I am not ashamed of it: I am called Diogenes: a name composed of as many and as well-sounding syllables as Alexander.

Alex. Diogenes, I rejoice at this encounter. I have heard of thy name, and been long desirous of seeing thee; in which wish, since fortune hath accidentally favoured me, I shall be glad of thy conversation a while: and that thou likewise mayest be pleased with our meeting, ask me some favour; and as thou knowest my power, so shalt thou experience my will to oblige thee.

Diog. Why then, Alexander the Great, I desire thee to stand from between me and the sun; whose beams thou hast withheld from me some time, a blessing which it is not in thy power to recompense the loss of.

Alex. Thou hast a very shallow opinion of my power, indeed; and if it was a just one, I should have travelled so far, undergone so much, and conquered so many nations, to a fine purpose truly.

Diog. That is not my fault.

Alex. Dost thou not know that I am able to give thee a kingdom?

Diog. I know thou art able, if I had one, to take it from me; and I shall never place any value on that which such as thou art can deprive me of.

Alex. Thou dost speak vainly in contempt of a power which no other man ever yet arrived at. Hath the Granicus yet recovered the bloody colour with which I contaminated its waves? Are not the fields of Issus and Arbela still white with human bones? Will Susa shew no monuments of my victory? Are Darius and Porus names unknown to thee? Have not the groans of those millions reached thy ears, who, but for the valour of this heart, and the strength of this arm, had still enjoyed life and tranquillity? Hath then this son of Jupiter, this conqueror of the world, adored by his followers, dreaded by his foes, and worshipped by all, lived to hear his power contemned, and the offer of his favour slighted, by a poor philosopher, a wretched Cynic, whose cloke appears to be his only possession!

Diog. I retort the charge of vanity on thyself, proud Alexander! for how vainly dost thou endeavour to raise thyself on the monuments of thy disgrace! I acknowledge indeed all the exploits thou hast recounted, and the millions thou hast to thy eternal shame destroyed. But is it hence thou wouldst claim Jupiter for thy father? Hath not then every plague or pestilential vapour the same title? If thou art the dread of wretches to whom death appears the greatest of evils, is not every mortal disease the same? And if thou hast the adoration of thy servile followers, do they offer thee more, than they are ready to pay to every tinsel ornament, or empty title? Is then the fear or worship of slaves of so great honour, when at the same time thou art the contempt of every brave honest man, though, like me, an old cloke should be his only possession?

Alex. Thou seemest, to my apprehension, to be ignorant, that in professing this disregard for the glory I have so painfully achieved, thou art undermining the foundation of all that honour which is the encouragement to, and reward of, every thing truly great and noble; for in what doth all honour, glory, and fame consist, but in the breath of that multitude, whose estimation, with such ill-grounded scorn, thou dost affect to despise? A reward which hath ever appeared sufficient to inflame the ambition of high and exalted souls; though from their meanness, low minds may be incapable of tasting, or rather, for which pride, from the despair of attaining it, may inspire thee to feign a false and counterfeit disdain. What other reward than this have all those heroes proposed to themselves, who rejected the enjoyments which ease, riches, pleasure, and power, have held forth to them in their native country, have deserted their homes, and all those things which to vulgar mortals appear lovely or desirable, and, in defiance of difficulty and danger, invaded and spoiled the cities and territories of others; when their anger hath been provoked by no injury, nor their hope inspired by the prospect of any other good than of this very glory and honour, this adoration of slaves, which thou, from having never tasted its sweets, hast treated with contempt?

Diog. Thy own words have convinced me (stand a little more out of the sun, if you please), that thou hast not the least idea of true honour. Was it to depend on the suffrages of such wretches, it would indeed be that contemptible thing which you represent it to be estimated in my opinion: but true honour is of a different nature; it results from the secret satisfaction of our own minds, and is decreed us by wise men and the gods; it is the shadow of wisdom and virtue, and is inseparable from them; nor is it either in thy power to deserve, nor in that of thy followers to bestow. As for such heroes as thou hast named, who, like thyself, were born the curses of mankind, I readily agree they pursue another kind of glory, even that which thou hast mentioned, the applause of their slaves and sycophants; in this instance, indeed, their masters, since they bestow on them the reward, such as it is, of all their labours.

Alex. However, as you would persuade me you have so clear a notion of my honour, I would be glad to be on a par with you, by conceiving some idea of yours; which I can never obtain of the shadow, till I have some clearer knowledge of the substance, and understand in what your wisdom and virtue consist.

Diog. Not in ravaging countries, burning cities, plundering and massacring mankind.

Alex. No, rather in biting and snarling at them.

Diog. I snarl at them because of their vice and folly; in a word, because there are among them many such as thee and thy followers.

Alex. If thou wouldst confess the truth, envy is the true source of all thy bitterness; it is that which begets thy hatred, and from hatred comes thy railing; whereas the thirst of glory only is my motive. I hate not those whom I attack, as plainly appears by the clemency I shew to them when they are conquered.

Diog. Thy clemency is cruelty. Thou givest to one what thou hast by violence and plunder taken from another; and in so doing, thou only raisest him to be again the mark of fortune's caprice, and to be tumbled down a second time by thyself, or by some other like thee. My snarling is the effect of my love; in order, by my invectives against vice, to frighten men from it, and drive them into the road of virtue.

Alex. For which purpose thou hast forsworn society, and art retired to preach to trees and stones.

Diog. I have left society, because I cannot endure the evils I see and detest in it.

Alex. Rather because thou canst not enjoy the good thou dost covet in it. For the same reason I have left my own country, which afforded not sufficient food for my ambition.

Diog. But I come not like thee abroad, to rob and plunder others. Thy ambition hath destroyed a million, whereas I have never occasioned the death of a single man.

Alex. Because thou hast not been able; but thou hast done all within thy power, by cursing and devoting to destruction almost as many as I have conquered. Come, come, thou art not the poor-spirited fellow thou wouldst appear. There is more greatness of soul in thee than at present shines forth. Poor circumstances are clouds which often conceal and obscure the brightest minds. Pride will not suffer thee to confess passions which fortune hath not put it in thy power to gratify. It is, therefore, that thou deniest ambition; for hadst thou a soul as capacious as mine, I see no better way which thy humble fortune would allow thee of feeding its ambition, than what thou had chosen; for when alone in this retreat which thou hast chosen, thou mayest contemplate thy own greatness. Here no stronger rival will contend with thee; nor can the hateful objects of superior power, riches, or happiness, invade thy sight. But, be honest and confess, had fortune placed thee at the head of a Macedonian army —

Diog. Had fortune placed me at the head of the world, it could not have raised me in my own opinion. And is this mighty soul, which is, it seems, so much more capacious than mine, obliged at last to support its superiority on the backs of a multitude of armed slaves? And who in reality have gained these conquests, and gathered all these laurels, of which thou art so vain? Hadst thou alone past into Asia, the empire of Darius had still stood unshaken. But though Alexander had never been born, who will say the same troops might not, under some other general, have done as great, or perhaps greater mischiefs? The honour, therefore, such as it is, is by no means justly thy own. Thou usurpest the whole, when thou art, at most, entitled to an equal share only. It is not, then, Alexander, but Alexander and his army are superior to Diogenes. And in what are they his superiors? In brutal strength — in which they would be again excelled by an equal number of lions, or wolves, or tigers. An army which would be able to do as much more mischief than themselves, as they are than Diogenes.

Alex. Then thy grief broke forth. Thou hatest us because we can do more mischief than thyself. And in this I see thou claimest the precedence over me; that I make use of others as the instruments of my conquests, whereas all thy raillery and curses against mankind, proceed only out of thy own mouth. And if I alone am not able to conquer the world, thou alone art able to curse it.

Diog. If I desired to curse it effectually, I have nothing more to do, than to wish thee long life and prosperity.

Alex. But then thou must wish well to an individual, which is contrary to thy nature, who hatest all.

Diog. Thou art mistaken. Long life, to such as thee, is the greatest of curses; for, to mortify thy pride effectually, know, there is not in thy whole army, no, nor among all the objects of thy triumph, one equally miserable with thyself; for if the satisfaction of violent desires be happiness, and a total failure of success in most eager pursuits, misery (which cannot, I apprehend, be doubted), what can be more miserable, than to entertain desires which we know never can be satisfied? And this a little reflection will teach thee is thy own case; for what are thy desires? not pleasures; with that Macedonia would have furnished thee. Not riches; for, capacious as thy soul is, if it had been all filled with avarice, the wealth of Darius would have contented it. Not power; for then the conquest of Porus, and the extending thy arms to the farthest limits of the world, * must have satisfied thy ambition. Thy desire consists in nothing certain, and therefore with nothing certain can be gratified. It is as restless as fire, which still consumes whatever comes in its way, without determining where to stop. How contemptible must thy own power appear to thee, when it cannot give thee the possession of thy wish; but how much more contemptible thy understanding, which cannot enable thee to know certainly what that wish is?

Alex. I can at lead comprehend thine, and can grant it. I like thy humour, and will deserve thy friendship. I know the Athenians have affronted thee, have contemned thy philosophy, and suspected thy morals. I will revenge thy cause on them. I will lead my army back, and punish their ill usage of thee. Thou thyself shalt accompany us; and when thou beholdest their city in flames, shalt have the triumph of proclaiming, that thy just resentment hath brought this calamity on them.

Diog. They do indeed deserve it at my hands; and though revenge is not what I profess, yet the punishment of such dogs may be of good example. I therefore embrace thy offer; but let us not be particular, let Corinth and Lacedaemon share the same fate. They are both the nest of vermin only, and fire alone will purify them. Gods! what a delight it will be to see the rascals, who have so openly in derision called me a snarling cur, roasting in their own houses.

Alex. Yet, on a second consideration, would it not be wiser to preserve the cities, especially Corinth, which is so full of wealth, and only massacre the inhabitants?

Diog. D—n their wealth; I despise it.

Alex. Well, then, let it be given to the soldiers, as the demolition of it will not increase the punishment of the citizens, when we have cut their throats.

Diog. True — Then you may give some of it to the soldiers; but as the dogs have formerly insulted me with their riches, I will, if you please, retain a little — perhaps a moiety, or not much more, to my own use. It will give me at least an opportunity of shewing the world, I can despise riches when I possess them, as much as I did before in my poverty.

Alex. Art not thou a true dog? Is this thy contempt of wealth? This thy abhorrence of the vices of mankind? To sacrifice three of the noblest cities of the world to thy wrath and revenge! And hast thou the impudence to dispute any longer the superiority with me, who have it in my power to punish my enemies with death, while thou only canst persecute with evil wishes.

Diog. I have still the same superiority over thee, which thou dost challenge over thy soldiers. I would have made thee the tool of my purpose. But I will discourse no longer with thee; for I now despise and curse thee more than I do all the world besides. And may perdition seize thee, and all thy followers!

 

[Here some of the army would have fallen upon him, but Alexander interposed.

 

Alex. Let him alone. I admire his obstinacy; nay, I almost envy it. — Farewell, old Cynic; and if it will flatter thy pride, be assured, I esteem thee so much, that was I not Alexander, I could desire to be Diogenes.

Diog. Go to the Gibbet, and take with thee as a mortification; that was I not Diogenes, I could almost content myself with being Alexander.

 

Author's Notes

*This is an anachronism: for Diogenes was of Sinope, and the meeting between him and Alexander fell out while the latter was confederating the Grecian States in the Peloponnesse before his Asiatic expedition: but that season would not have furnished sufficient matter for this dialogue; we have therefore fixed the time of it at the conqueror's return from India.

*Which was then known to the Greeks.

Friday, 5 March 2021

Friday's Sung Word: "Devo Esquecer" by Noel Rosa and Gilberto Martins (in Portuguese)

Sim, devo esquecer
Este amor que me faz reviver

Se é maldade, perdoa, mulher
Mas o destino assim quer
Vou procurar na orgia
Toda a minha alegria
Que me foste roubar

Eu vou para longe de ti
Para nunca mais ver
Teu olhar, teu sorrir
Em liberdade hoje vivo a pensar
Não posso mais te amar

Sim, devo esquecer
Este amor que me faz reviver

Se é maldade, perdoa, mulher
Mas o destino assim quer
Vou procurar na orgia
Toda a minha alegria
Que me foste roubar

Porém, se um dia sentir
Que nem longe de ti
Poderei esquecer
Eu voltarei
Eu te juro, podes crer
Para contigo viver

 



You can listen "Devo Esquecer" sung by Noel Rosa and Léo Villar with 
Pixinguinha and His Orchestra here.