Tuesday, 16 April 2024

Tuesday's Serial: “Lavengro” by George Borrow (in English) - X

Chapter 19

agreeable delusions—youth—a profession—ab gwilym—glorious english law—there they pass—my dear old master—the deal desk—language of the tents—where is morfydd?—go to—only once

 

It has been said by this or that writer, I scarcely know by whom, that, in proportion as we grow old, and our time becomes short, the swifter does it pass, until at last, as we approach the borders of the grave, it assumes all the speed and impetuosity of a river about to precipitate itself into an abyss; this is doubtless the case, provided we can carry to the grave those pleasant thoughts and delusions, which alone render life agreeable, and to which even to the very last we would gladly cling; but what becomes of the swiftness of time, when the mind sees the vanity of human pursuits? which is sure to be the case when its fondest, dearest hopes have been blighted at the very moment when the harvest was deemed secure. What becomes from that moment, I repeat, of the shortness of time? I put not the question to those who have never known that trial, they are satisfied with themselves and all around them, with what they have done, and yet hope to do; some carry their delusions with them to the borders of the grave, ay, to the very moment when they fall into it; a beautiful golden cloud surrounds them to the last, and such talk of the shortness of time: through the medium of that cloud the world has ever been a pleasant world to them; their only regret is that they are so soon to quit it; but oh, ye dear deluded hearts, it is not every one who is so fortunate!

To the generality of mankind there is no period like youth. The generality are far from fortunate; but the period of youth, even to the least so, offers moments of considerable happiness, for they are not only disposed but able to enjoy most things within their reach. With what trifles at that period are we content; the things from which in after-life we should turn away in disdain please us then, for we are in the midst of a golden cloud, and everything seems decked with a golden hue. Never during any portion of my life did time flow on more speedily than during the two or three years immediately succeeding the period to which we arrived in the preceding chapter: since then it has flagged often enough; sometimes it has seemed to stand entirely still; and the reader may easily judge how it fares at the present, from the circumstance of my taking pen in hand, and endeavouring to write down the passages of my life—a last resource with most people. But at the period to which I allude I was just, as I may say, entering upon life; I had adopted a profession, and, to keep up my character, simultaneously with that profession—the study of a new language. I speedily became a proficient in the one, but ever remained a novice in the other: a novice in the law, but a perfect master in the Welsh tongue.

Yes; very pleasant times were those, when within the womb of a lofty deal desk, behind which I sat for some eight hours every day, transcribing (when I imagined eyes were upon me) documents of every description in every possible hand, Blackstone kept company with Ab Gwilym—the polished English lawyer of the last century, who wrote long and prosy chapters on the rights of things—with a certain wild Welshman, who some four hundred years before that time indited immortal cowydds and odes to the wives of Cambrian chieftains—more particularly to one Morfydd, the wife of a certain hunchbacked dignitary called by the poet facetiously Bwa Bach—generally terminating with the modest request of a little private parlance beneath the greenwood bough, with no other witness than the eos, or nightingale, a request which, if the poet himself may be believed, rather a doubtful point, was seldom, very seldom, denied. And by what strange chance had Ab Gwilym and Blackstone, two personages so exceedingly different, been thus brought together? From what the reader already knows of me, he may be quite prepared to find me reading the former; but what could have induced me to take up Blackstone, or rather the law?

I have ever loved to be as explicit as possible; on which account, perhaps, I never attained to any proficiency in the law, the essence of which is said to be ambiguity; most questions may be answered in a few words, and this among the rest, though connected with the law. My parents deemed it necessary that I should adopt some profession, they named the law; the law was as agreeable to me as any other profession within my reach, so I adopted the law, and the consequence was, that Blackstone, probably for the first time, found himself in company with Ab Gwilym. By adopting the law I had not ceased to be Lavengro.

So I sat behind a desk many hours in the day, ostensibly engaged in transcribing documents of various kinds; the scene of my labours was a strange old house, occupying one side of a long and narrow court, into which, however, the greater number of the windows looked not, but into an extensive garden, filled with fruit trees, in the rear of a large, handsome house, belonging to a highly respectable gentleman, who, moyennant un douceur considerable, had consented to instruct my father's youngest son in the mysteries of glorious English law. Ah! would that I could describe the good gentleman in the manner which he deserves; he has long since sunk to his place in a respectable vault, in the aisle of a very respectable church, whilst an exceedingly respectable marble slab against the neighbouring wall tells on a Sunday some eye wandering from its prayer-book that his dust lies below; to secure such respectabilities in death, he passed a most respectable life. Let no one sneer, he accomplished much; his life was peaceful, so was his death. Are these trifles? I wish I could describe him, for I loved the man, and with reason, for he was ever kind to me, to whom kindness has not always been shown; and he was, moreover, a choice specimen of a class which no longer exists—a gentleman lawyer of the old school. I would fain describe him, but figures with which he has nought to do press forward and keep him from my mind's eye; there they pass, Spaniard and Moor, Gypsy, Turk, and livid Jew. But who is that? what that thick pursy man in the loose, snuff-coloured greatcoat, with the white stockings, drab breeches, and silver buckles on his shoes; that man with the bull neck, and singular head, immense in the lower part, especially about the jaws, but tapering upward like a pear; the man with the bushy brows, small grey eyes replete with catlike expression, whose grizzled hair is cut close, and whose ear-lobes are pierced with small golden rings? Oh! that is not my dear old master, but a widely different personage. Bon jour, Monsieur Vidocq! expressions de ma part à Monsieur Le Baron Taylor. But here he comes at last, my veritable old master!

A more respectable-looking individual was never seen; he really looked what he was, a gentleman of the law—there was nothing of the pettifogger about him: somewhat under the middle size, and somewhat rotund in person, he was always dressed in a full suit of black, never worn long enough to become threadbare. His face was rubicund, and not without keenness; but the most remarkable thing about him was the crown of his head, which was bald, and shone like polished ivory, nothing more white, smooth, and lustrous. Some people have said that he wore false calves, probably because his black silk stockings never exhibited a wrinkle; they might just as well have said that he waddled, because his shoes creaked; for these last, which were always without a speck, and polished as his crown, though of a different hue, did creak, as he walked rather slowly. I cannot say that I ever saw him walk fast.

He had a handsome practice, and might have died a very rich man, much richer than he did, had he not been in the habit of giving rather expensive dinners to certain great people, who gave him nothing in return except their company; I could never discover his reasons for doing so, as he always appeared to me a remarkably quiet man, by nature averse to noise and bustle; but in all dispositions there are anomalies: I have already said that he lived in a handsome house, and I may as well here add that he had a very handsome wife, who both dressed and talked exceedingly well.

So I sat behind the deal desk, engaged in copying documents of various kinds; and in the apartment in which I sat, and in the adjoining ones, there were others, some of whom likewise copied documents, while some were engaged in the yet more difficult task of drawing them up; and some of these, sons of nobody, were paid for the work they did, whilst others, like myself, sons of somebody, paid for being permitted to work, which, as our principal observed, was but reasonable, forasmuch as we not unfrequently utterly spoiled the greater part of the work entrusted to our hands.

There was one part of the day when I generally found myself quite alone, I mean at the hour when the rest went home to their principal meal; I, being the youngest, was left to take care of the premises, to answer the bell, and so forth, till relieved, which was seldom before the expiration of an hour and a half, when I myself went home; this period, however, was anything but disagreeable to me, for it was then that I did what best pleased me, and, leaving off copying the documents, I sometimes indulged in a fit of musing, my chin resting on both my hands, and my elbows planted on the desk; or, opening the desk aforesaid, I would take out one of the books contained within it, and the book which I took out was almost invariably, not Blackstone, but Ab Gwilym.

Ah, that Ab Gwilym! I am much indebted to him, and it were ungrateful on my part not to devote a few lines to him and his songs in this my history. Start not, reader, I am not going to trouble you with a poetical dissertation; no, no; I know my duty too well to introduce anything of the kind; but I, who imagine I know several things, and amongst others the workings of your mind at this moment, have an idea that you are anxious to learn a little, a very little, more about Ab Gwilym than I have hitherto told you, the two or three words that I have dropped having awakened within you a languid kind of curiosity. I have no hesitation in saying that he makes one of the some half-dozen really great poets whose verses, in whatever language they wrote, exist at the present day, and are more or less known. It matters little how I first became acquainted with the writings of this man, and how the short thick volume, stuffed full with his immortal imaginings, first came into my hands. I was studying Welsh, and I fell in with Ab Gwilym by no very strange chance. But, before I say more about Ab Gwilym, I must be permitted—I really must—to say a word or two about the language in which he wrote, that same 'Sweet Welsh.' If I remember right, I found the language a difficult one; in mastering it, however, I derived unexpected assistance from what of Irish remained in my head, and I soon found that they were cognate dialects, springing from some old tongue which itself, perhaps, had sprung from one much older. And here I cannot help observing cursorily that I every now and then, whilst studying this Welsh, generally supposed to be the original tongue of Britain, encountered words which, according to the lexicographers, were venerable words highly expressive, showing the wonderful power and originality of the Welsh, in which, however, they were no longer used in common discourse, but were relics, precious relics, of the first speech of Britain, perhaps of the world; with which words, however, I was already well acquainted, and which I had picked up, not in learned books, classic books, and in tongues of old renown, but whilst listening to Mr. Petulengro and Tawno Chikno talking over their everyday affairs in the language of the tents; which circumstance did not fail to give rise to deep reflection in those moments when, planting my elbows on the deal desk, I rested my chin upon my hands. But it is probable that I should have abandoned the pursuit of the Welsh language, after obtaining a very superficial acquaintance with it, had it not been for Ab Gwilym.

A strange songster was that who, pretending to be captivated by every woman he saw, was, in reality, in love with nature alone—wild, beautiful, solitary nature—her mountains and cascades, her forests and streams, her birds, fishes, and wild animals. Go to, Ab Gwilym, with thy pseudo-amatory odes, to Morfydd, or this or that other lady, fair or ugly; little didst thou care for any of them, Dame Nature was thy love, however thou mayest seek to disguise the truth. Yes, yes, send thy love-message to Morfydd, the fair wanton. By whom dost thou send it, I would know? by the salmon forsooth, which haunts the rushing stream! the glorious salmon which bounds and gambols in the flashing water, and whose ways and circumstances thou so well describest—see, there he hurries upwards through the flashing water. Halloo! what a glimpse of glory—but where is Morfydd the while? What, another message to the wife of Bwa Bach? Ay, truly; and by whom?—the wind! the swift wind, the rider of the world, whose course is not to be stayed; who gallops o'er the mountain, and, when he comes to broadest river, asks neither for boat nor ferry; who has described the wind so well—his speed and power? But where is Morfydd? And now thou art awaiting Morfydd, the wanton, the wife of the Bwa Bach; thou art awaiting her beneath the tall trees, amidst the underwood; but she comes not; no Morfydd is there. Quite right, Ab Gwilym; what wantest thou with Morfydd? But another form is nigh at hand, that of red Reynard, who, seated upon his chine at the mouth of his cave, looks very composedly at thee; thou startest, bendest thy bow, thy cross-bow, intending to hit Reynard with the bolt just about the jaw; but the bow breaks, Reynard barks and disappears into his cave, which by thine own account reaches hell—and then thou ravest at the misfortune of thy bow, and the non-appearance of Morfydd, and abusest Reynard. Go to, thou carest neither for thy bow nor for Morfydd, thou merely seekest an opportunity to speak of Reynard; and who has described him like thee? the brute with the sharp shrill cry, the black reverse of melody, whose face sometimes wears a smile like the devil's in the Evangile. But now thou art actually with Morfydd; yes, she has stolen from the dwelling of the Bwa Bach and has met thee beneath those rocks—she is actually with thee, Ab Gwilym; but she is not long with thee, for a storm comes on, and thunder shatters the rocks—Morfydd flees! Quite right, Ab Gwilym; thou hadst no need of her, a better theme for song is the voice of the Lord—the rock-shatterer—than the frail wife of the Bwa Bach. Go to, Ab Gwilym, thou wast a wiser and a better man than thou wouldst fain have had people believe.

But enough of thee and thy songs! Those times passed rapidly; with Ab Gwilym in my hand, I was in the midst of enchanted ground, in which I experienced sensations akin to those I had felt of yore whilst spelling my way through the wonderful book—the delight of my childhood. I say akin, for perhaps only once in our lives do we experience unmixed wonder and delight; and these I had already known.

 

 

Chapter 20

silver grey—good word for everybody—a remarkable youth—the archdeacon—reading the bible

 

'I am afraid that I have not acted very wisely in putting this boy of ours to the law,' said my father to my mother, as they sat together one summer evening in their little garden, beneath the shade of some tall poplars.

Yes, there sat my father in the garden chair which leaned against the wall of his quiet home, the haven in which he had sought rest; and, praise be to God, found it, after many a year of poorly-requited toil; there he sat, with locks of silver grey which set off so nobly his fine bold but benevolent face, his faithful consort at his side, and his trusty dog at his feet—an eccentric animal of the genuine regimental breed, who, born amongst red coats, had not yet become reconciled to those of any other hue, barking and tearing at them when they drew near the door, but testifying his fond reminiscence of the former by hospitable waggings of the tail whenever a uniform made its appearance—at present a very unfrequent occurrence.

'I am afraid I have not done right in putting him to the law,' said my father, resting his chin upon his gold-headed bamboo cane.

'Why, what makes you think so?' said my mother.

'I have been taking my usual evening walk up the road, with the animal here,' said my father; 'and, as I walked along, I overtook the boy's master, Mr. S——. We shook hands, and, after walking a little way farther, we turned back together, talking about this and that; the state of the country, the weather, and the dog, which he greatly admired; for he is a good-natured man, and has a good word for everybody, though the dog all but bit him when he attempted to coax his head; after the dog, we began talking about the boy; it was myself who introduced that subject: I thought it was a good opportunity to learn how he was getting on, so I asked what he thought of my son; he hesitated at first, seeming scarcely to know what to say; at length he came out with "Oh, a very extraordinary youth, a most remarkable youth indeed, captain!" "Indeed," said I, "I am glad to hear it, but I hope you find him steady?" "Steady, steady," said he, "why, yes, he's steady, I cannot say that he is not steady." "Come, come," said I, beginning to be rather uneasy, "I see plainly that you are not altogether satisfied with him; I was afraid you would not be, for, though he is my own son, I am anything but blind to his imperfections; but do tell me what particular fault you have to find with him; and I will do my best to make him alter his conduct." "No fault to find with him, captain, I assure you, no fault whatever; the youth is a remarkable youth, an extraordinary youth, only—" As I told you before, Mr. S—— is the best-natured man in the world, and it was only with the greatest difficulty that I could get him to say a single word to the disadvantage of the boy, for whom he seems to entertain a very great regard. At last I forced the truth from him, and grieved I was to hear it; though I must confess that I was somewhat prepared for it. It appears that the lad has a total want of discrimination.'

'I don't understand you,' said my mother.

'You can understand nothing that would seem for a moment to impugn the conduct of that child. I am not, however, so blind; want of discrimination was the word, and it both sounds well, and is expressive. It appears that, since he has been placed where he is, he has been guilty of the grossest blunders; only the other day, Mr. S—— told me, as he was engaged in close conversation with one of his principal clients, the boy came to tell him that a person wanted particularly to speak with him; and, on going out, he found a lamentable figure with one eye, who came to ask for charity; whom, nevertheless, the lad had ushered into a private room, and installed in an arm-chair, like a justice of the peace, instead of telling him to go about his business—now what did that show, but a total want of discrimination?'

'I wish we may never have anything worse to reproach him with,' said my mother.

'I don't know what worse we could reproach him with,' said my father; 'I mean of course as far as his profession is concerned; discrimination is the very keystone; if he treated all people alike, he would soon become a beggar himself; there are grades in society as well as in the army; and according to those grades we should fashion our behaviour, else there would instantly be an end of all order and discipline. I am afraid that the child is too condescending to his inferiors, whilst to his superiors he is apt to be unbending enough; I don't believe that would do in the world; I am sure it would not in the army. He told me another anecdote with respect to his behaviour, which shocked me more than the other had done. It appears that his wife, who by the bye, is a very fine woman, and highly fashionable, gave him permission to ask the boy to tea one evening, for she is herself rather partial to the lad; there had been a great dinner party there that day, and there were a great many fashionable people, so the boy went and behaved very well and modestly for some time, and was rather noticed, till, unluckily, a very great gentleman, an archdeacon I think, put some questions to him, and, finding that he understood the languages, began talking to him about the classics. What do you think? the boy had the impertinence to say that the classics were much overvalued, and amongst other things that some horrid fellow or other, some Welshman I think (thank God it was not an Irishman), was a better poet than Ovid; the company were of course horrified; the archdeacon, who is seventy years of age, and has seven thousand a year, took snuff and turned away. Mrs. S—— turned up her eyes, Mr. S——, however, told me with his usual good-nature (I suppose to spare my feelings) that he rather enjoyed the thing, and thought it a capital joke.'

'I think so too,' said my mother.

'I do not,' said my father; 'that a boy of his years should entertain an opinion of his own—I mean one which militates against all established authority—is astounding; as well might a raw recruit pretend to offer an unfavourable opinion on the manual and platoon exercise; the idea is preposterous; the lad is too independent by half. I never yet knew one of an independent spirit get on in the army, the secret of success in the army is the spirit of subordination.'

'Which is a poor spirit after all,' said my mother; 'but the child is not in the army.'

'And it is well for him that he is not,' said my father; 'but you do not talk wisely, the world is a field of battle, and he who leaves the ranks, what can he expect but to be cut down? I call his present behaviour leaving the ranks, and going vapouring about without orders; his only chance lies in falling in again as quick as possible; does he think he can carry the day by himself? an opinion of his own at these years—I confess I am exceedingly uneasy about the lad.'

'You make me uneasy too,' said my mother; 'but I really think you are too hard upon the child; he is not a bad child, after all, though not, perhaps, all you could wish him; he is always ready to read the Bible. Let us go in; he is in the room above us; at least he was two hours ago, I left him there bending over his books; I wonder what he has been doing all this time, it is now getting late; let us go in, and he shall read to us.'

'I am getting old,' said my father; 'and I love to hear the Bible read to me, for my own sight is something dim; yet I do not wish the child to read to me this night, I cannot so soon forget what I have heard; but I hear my eldest son's voice, he is now entering the gate; he shall read the Bible to us this night. What say you?'

Saturday, 13 April 2024

Good Reading: "Mesmeric Revelation" by Edgar Allan Poe (in English)

 

Whatever doubt may still envelop the rationale of mesmerism, its startling facts are now almost universally admitted. Of these latter, those who doubt, are your mere doubters by profession—an unprofitable and disreputable tribe. There can be no more absolute waste of time than the attempt to prove, at the present day, that man, by mere exercise of will, can so impress his fellow, as to cast him into an abnormal condition, of which the phenomena resemble very closely those of death, or at least resemble them more nearly than they do the phenomena of any other normal condition within our cognizance; that, while in this state, the person so impressed employs only with effort, and then feebly, the external organs of sense, yet perceives, with keenly refined perception, and through channels supposed unknown, matters beyond the scope of the physical organs; that, moreover, his intellectual faculties are wonderfully exalted and invigorated; that his sympathies with the person so impressing him are profound; and, finally, that his susceptibility to the impression increases with its frequency, while, in the same proportion, the peculiar phenomena elicited are more extended and more pronounced.

I say that these—which are the laws of mesmerism in its general features—it would be supererogation to demonstrate; nor shall I inflict upon my readers so needless a demonstration; to-day. My purpose at present is a very different one indeed. I am impelled, even in the teeth of a world of prejudice, to detail without comment the very remarkable substance of a colloquy, occurring between a sleep-waker and myself.

I had been long in the habit of mesmerizing the person in question, (Mr. Vankirk,) and the usual acute susceptibility and exaltation of the mesmeric perception had supervened. For many months he had been laboring under confirmed phthisis, the more distressing effects of which had been relieved by my manipulations; and on the night of Wednesday, the fifteenth instant, I was summoned to his bedside.

The invalid was suffering with acute pain in the region of the heart, and breathed with great difficulty, having all the ordinary symptoms of asthma. In spasms such as these he had usually found relief from the application of mustard to the nervous centres, but to-night this had been attempted in vain.

As I entered his room he greeted me with a cheerful smile, and although evidently in much bodily pain, appeared to be, mentally, quite at ease.

"I sent for you to-night," he said, "not so much to administer to my bodily ailment, as to satisfy me concerning certain psychal impressions which, of late, have occasioned me much anxiety and surprise. I need not tell you how sceptical I have hitherto been on the topic of the soul's immortality. I cannot deny that there has always existed, as if in that very soul which I have been denying, a vague half-sentiment of its own existence. But this half-sentiment at no time amounted to conviction. With it my reason had nothing to do. All attempts at logical inquiry resulted, indeed, in leaving me more sceptical than before. I had been advised to study Cousin. I studied him in his own works as well as in those of his European and American echoes. The 'Charles Elwood' of Mr. Brownson, for example, was placed in my hands. I read it with profound attention. Throughout I found it logical, but the portions which were not merely logical were unhappily the initial arguments of the disbelieving hero of the book. In his summing up it seemed evident to me that the reasoner had not even succeeded in convincing himself. His end had plainly forgotten his beginning, like the government of Trinculo. In short, I was not long in perceiving that if man is to be intellectually convinced of his own immortality, he will never be so convinced by the mere abstractions which have been so long the fashion of the moralists of England, of France, and of Germany. Abstractions may amuse and exercise, but take no hold on the mind. Here upon earth, at least, philosophy, I am persuaded, will always in vain call upon us to look upon qualities as things. The will may assent—the soul—the intellect, never.

"I repeat, then, that I only half felt, and never intellectually believed. But latterly there has been a certain deepening of the feeling, until it has come so nearly to resemble the acquiescence of reason, that I find it difficult to distinguish between the two. I am enabled, too, plainly to trace this effect to the mesmeric influence. I cannot better explain my meaning than by the hypothesis that the mesmeric exaltation enables me to perceive a train of ratiocination which, in my abnormal existence, convinces, but which, in full accordance with the mesmeric phenomena, does not extend, except through its effect, into my normal condition. In sleep-waking, the reasoning and its conclusion—the cause and its effect—are present together. In my natural state, the cause vanishing, the effect only, and perhaps only partially, remains.

"These considerations have led me to think that some good results might ensue from a series of well-directed questions propounded to me while mesmerized. You have often observed the profound self-cognizance evinced by the sleep-waker—the extensive knowledge he displays upon all points relating to the mesmeric condition itself; and from this self-cognizance may be deduced hints for the proper conduct of a catechism."

I consented of course to make this experiment. A few passes threw Mr. Vankirk into the mesmeric sleep. His breathing became immediately more easy, and he seemed to suffer no physical uneasiness. The following conversation then ensued:—V. in the dialogue representing the patient, and P. myself.

 

P. Are you asleep?

V. Yes—no I would rather sleep more soundly.

P. [After a few more passes.] Do you sleep now?

V. Yes.

P. How do you think your present illness will result?

V. [After a long hesitation and speaking as if with effort.] I must die.

P. Does the idea of death afflict you?

V. [Very quickly.] No—no!

P. Are you pleased with the prospect? {{nop} V. If I were awake I should like to die, but now it is no matter. The mesmeric condition is so near death as to content me.

P. I wish you would explain yourself, Mr. Vankirk.

V. I am willing to do so, but it requires more effort than I feel able to make. You do not question me properly.

P. What then shall I ask?

V. You must begin at the beginning.

P. The beginning! but where is the beginning?

V. You know that the beginning is God. [This was said in a low, fluctuating tone, and with every sign of the most profound veneration.]

P. What then is God?

V. [Hesitating for many minutes.] I cannot tell.

P. Is not God spirit?

V. While I was awake I knew what you meant by "spirit," but now it seems only a word—such for instance as truth, beauty—a quality, I mean.

P. Is not God immaterial?

V. There is no immateriality—it is a mere word. That which is not matter, is not at all—unless qualities are things.

P. Is God, then, material?

V. No. [This reply startled me very much.]

P. What then is he?

V. [After a long pause, and mutteringly.] I see—but it is a thing difficult to tell. [Another long pause.] He is not spirit, for he exists. Nor is he matter, as you understand it. But there are gradations of matter of which man knows nothing; the grosser impelling the finer, the finer pervading the grosser. The atmosphere, for example, impels the electric principle, while the electric principle permeates the atmosphere. These gradations of matter increase in rarity or fineness, until we arrive at a matter unparticled—without particles—indivisible—one; and here the law of impulsion and permeation is modified. The ultimate, or unparticled matter, not only permeates all things but impels all things—and thus is all things within itself. This matter is God. What men attempt to embody in the word "thought," is this matter in motion.

P. The metaphysicians maintain that all action is reducible to motion and thinking, and that the latter is the origin of the former.

V. Yes; and I now see the confusion of idea. Motion is the action of mind—not of thinking. The unparticled matter, or God, in quiescence, is (as nearly as we can conceive it) what men call mind. And the power of self-movement (equivalent in effect to human volition) is, in the unparticled matter, the result of its unity and omniprevalence; how I know not, and now clearly see that I shall never know. But the unparticled matter, set in motion by a law, or quality, existing within itself, is thinking.

P. Can you give me no more precise idea of what you term the unparticled matter?

V. The matters of which man is cognizant, escape the senses in gradation. We have, for example, a metal, a piece of wood, a drop of water, the atmosphere, a gas, caloric, electricity, the luminiferous ether. Now we call all these things matter, and embrace all matter in one general definition; but in spite of this, there can be no two ideas more essentially distinct than that which we attach to a metal, and that which we attach to the luminiferous ether. When we reach the latter, we feel an almost irresistible inclination to class it with spirit, or with nihility. The only consideration which restrains us is our conception of its atomic constitution; and here, even, we have to seek aid from our notion of an atom, as something possessing in infinite minuteness, solidity, palpability, weight. Destroy the idea of the atomic constitution and we should no longer be able to regard the ether as an entity, or at least as matter. For want of a better word we might term it spirit. Take, now, a step beyond the luminiferous ether—conceive a matter as much more rare than the ether, as this ether is more rare than the metal, and we arrive at once (in spite of all the school dogmas) at a unique mass—an unparticled matter. For although we may admit infinite littleness in the atoms themselves, the infinitude of littleness in the spaces between them is an absurdity. There will be a point—there will be a degree of rarity, at which, if the atoms are sufficiently numerous, the interspaces must vanish, and the mass absolutely coalesce. But the consideration of the atomic constitution being now taken away, the nature of the mass inevitably glides into what we conceive of spirit. It is clear, however, that it is as fully matter as before. The truth is, it is impossible to conceive spirit, since it is impossible to imagine what is not. When we flatter ourselves that we have formed its conception, we have merely deceived our understanding by the consideration of infinitely rarified matter.

P. There seems to me an insurmountable objection to the idea of absolute coalescence;—and that is the very slight resistance experienced by the heavenly bodies in their revolutions through space—a resistance now ascertained, it is true, to exist in some degree, but which is, nevertheless, so slight as to have been quite overlooked by the sagacity even of Newton. We know that the resistance of bodies is, chiefly, in proportion to their density. Absolute coalescence is absolute density. Where there are no interspaces, there can be no yielding. An ether, absolutely dense, would put an infinitely more effectual stop to the progress of a star than would an ether of adamant or of iron.

V. Your objection is answered with an ease which is nearly in the ratio of its apparent unanswerability.—As regards the progress of the star, it can make no difference whether the star passes through the ether or the ether through it. There is no astronomical error more unaccountable than that which reconciles the known retardation of the comets with the idea of their passage through an ether: for, however rare this ether be supposed, it would put a stop to all sidereal revolution in a very far briefer period than has been admitted by those astronomers who have endeavored to slur over a point which they found it impossible to comprehend. The retardation actually experienced is, on the other hand, about that which might be expected from the friction of the ether in the instantaneous passage through the orb. In the one case, the retarding force is momentary and complete within itself—in the other it is endlessly accumulative.

P. But in all this—in this identification of mere matter with God—is there nothing of irreverence? [I was forced to repeat this question before the sleep-waker fully comprehended my meaning.]

V. Can you say why matter should be less reverenced than mind? But you forget that the matter of which I speak is, in all respects, the very "mind" or "spirit" of the schools, so far as regards its high capacities, and is, moreover, the "matter" of these schools at the same time. God, with all the powers attributed to spirit, is but the perfection of matter.

P. You assert, then, that the unparticled matter, in motion, is thought?

V. In general, this motion is the universal thought of the universal mind. This thought creates. All created things are but the thoughts of God.

P. You say, "in general."

V. Yes. The universal mind is God. For new individualities, matter is necessary.

P. But you now speak of "mind" and "matter" as do the metaphysicians.

V. Yes—to avoid confusion. When I say "mind," I mean the unparticled or ultimate matter; by "matter," I intend all else.

P. You were saying that "for new individualities matter is necessary."

V. Yes; for mind, existing unincorporate, is merely God. To create individual, thinking beings, it was necessary to incarnate portions of the divine mind. Thus man is individualized. Divested of corporate investiture, he were God. Now, the particular motion of the incarnated portions of the unparticled matter is the thought of man; as the motion of the whole is that of God.

P. You say that divested of the body man will be God?

V. [After much hesitation.] I could not have said this; it is an absurdity.

P. [Referring to my notes.] You did say that "divested of corporate investiture man were God."

V. And this is true. Man thus divested would be God—would be unindividualized. But he can never be thus divested—at least never will be—else we must imagine an action of God returning upon itself—a purposeless and futile action. Man is a creature. Creatures are thoughts of God. It is the nature of thought to be irrevocable.

P. I do not comprehend. You say that man will never put off the body?

V. I say that he will never be bodiless.

P. Explain.

V. There are two bodies—the rudimental and the complete; corresponding with the two conditions of the worm and the butterfly. What we call "death," is but the painful metamorphosis. Our present incarnation is progressive, preparatory, temporary. Our future is perfected, ultimate, immortal. The ultimate life is the full design.

P. But of the worm's metamorphosis we are palpably cognizant.

V. We , certainly—but not the worm. The matter of which our rudimental body is composed, is within the ken of the organs of that body; or, more distinctly, our rudimental organs are adapted to the matter of which is formed the rudimental body; but not to that of which the ultimate is composed. The ultimate body thus escapes our rudimental senses, and we perceive only the shell which falls, in decaying, from the inner form; not that inner form itself; but this inner form, as well as the shell, is appreciable by those who have already acquired the ultimate life.

P. You have often said that the mesmeric state very nearly resembles death. How is this?

V. When I say that it resembles death, I mean that it resembles the ultimate life; for when I am entranced the senses of my rudimental life are in abeyance, and I perceive external things directly, without organs, through a medium which I shall employ in the ultimate, unorganized life.

P. Unorganized?

V. Yes; organs are contrivances by which the individual is brought into sensible relation with particular classes and forms of matter, to the exclusion of other classes and forms. The organs of man are adapted to his rudimental condition, and to that only; his ultimate condition, being unorganized, is of unlimited comprehension in all points but one—the nature of the volition of God—that is to say, the motion of the unparticled matter. You will have a distinct idea of the ultimate body by conceiving it to be entire brain. This it is not; but a conception of this nature will bring you near a comprehension of what it is. A luminous body imparts vibration to the luminiferous ether. The vibrations generate similar ones within the retina; these again communicate similar ones to the optic nerve. The nerve conveys similar ones to the brain; the brain, also, similar ones to the unparticled matter which permeates it. The motion of this latter is thought, of which perception is the first undulation. This is the mode by which the mind of the rudimental life communicates with the external world; and this external world is, to the rudimental life, limited, through the idiosyncrasy of its organs. But in the ultimate, unorganized life, the external world reaches the whole body, (which is of a substance having affinity to brain, as I have said,) with no other intervention than that of an infinitely rarer ether than even the luminiferous; and to this ether—in unison with it—the whole body vibrates, setting in motion the unparticled matter which permeates it. It is to the absence of idiosyncratic organs, therefore, that we must attribute the nearly unlimited perception of the ultimate life. To rudimental beings, organs are the cages necessary to confine them until fledged.

P. You speak of rudimental "beings." Are there other rudimental thinking beings than man?

V. The multitudinous conglomeration of rare matter into nebulæ, planets, suns, and other bodies which are neither nebulæ, suns, nor planets, is for the sole purpose of supplying pabulum for the idiosyncrasy of the organs of an infinity of rudimental beings. But for the necessity of the rudimental, prior to the ultimate life, there would have been no bodies such as these. Each of these is tenanted by a distinct variety of organic, rudimental, thinking creatures. In all, the organs vary with the features of the place tenanted. At death, or metamorphosis, these creatures, enjoying the ultimate life—immortality—and cognizant of all secrets but the one, act all things and pass everywhere by mere volition:—indwelling, not the stars, which to us seem the sole palpabilities, and for the accommodation of which we blindly deem space created—but that SPACE itself—that infinity of which the truly substantive vastness swallows up the star-shadows—blotting them out as non-entities from the perception of the angels.

P. You say that "but for the necessity of the rudimental life" there would have been no stars. But why this necessity?

V. In the inorganic life, as well as in the inorganic matter generally, there is nothing to impede the action of one simple unique law—the Divine Volition. With the view of producing impediment, the organic life and matter, (complex, substantial, and law-encumbered,) were contrived.

P. But again—why need this impediment have been produced?

V. The result of law inviolate is perfection—right—negative happiness. The result of law violate is imperfection, wrong, positive pain. Through the impediments afforded by the number, complexity, and substantiality of the laws of organic life and matter, the violation of law is rendered, to a certain extent, practicable. Thus pain, which in the inorganic life is impossible, is possible in the organic.

P. But to what good end is pain thus rendered possible?

V. All things are either good or bad by comparison. A sufficient analysis will show that pleasure, in all cases, is but the contrast of pain. Positive pleasure is a mere idea. To be happy at any one point we must have suffered at the same. Never to suffer would have been never to have been blessed. But it has been shown that, in the inorganic life, pain cannot be thus the necessity for the organic. The pain of the primitive life of Earth, is the sole basis of the bliss of the ultimate life in Heaven.

P. Still, there is one of your expressions which I find it impossible to comprehend—"the truly substantive vastness of infinity."

V. This, probably, is because you have no sufficiently generic conception of the term "substance" itself. We must not regard it as a quality, but as a sentiment:—it is the perception, in thinking beings, of the adaptation of matter to their organization. There are many things on the Earth, which would be nihility to the inhabitants of Venus—many things visible and tangible in Venus, which we could not be brought to appreciate as existing at all. But to the inorganic beings—to the angels—the whole of the unparticled matter is substance, that is to say, the whole of what we term "space" is to them the truest substantiality;—the stars, meantime, through what we consider their materiality, escaping the angelic sense, just in proportion as the unparticled matter, through what we consider its immateriality, eludes the organic.

 

As the sleep-waker pronounced these latter words, in a feeble tone, I observed on his countenance a singular expression, which somewhat alarmed me, and induced me to awake him at once. No sooner had I done this, than, with a bright smile irradiating all his features, he fell back upon his pillow and expired. I noticed that in less than a minute afterward his corpse had all the stern rigidity of stone. His brow was of the coldness of ice. Thus, ordinarily, should it have appeared, only after long pressure from Azrael's hand. Had the sleep-waker, indeed, during the latter portion of his discourse, been addressing me from out the region of the shadows?

Friday, 12 April 2024

Friday's Sung Word: "Lágrimas" by Cândido das Neves (in Portuguese)


Ai, deixa-me chorar para suavizar
O que não sei dizer, mas sei sentir
Não prantear um amor que se perdeu
É a nossa alma enganar
E ao próprio coração querer mentir
Rir é quase iludir
É querer forçar o próprio coração a gargalhar
Quando ele está solitário na dor
A soluçar de amor
É mais sublime a lágrima
Que exprime as nossas emoções
Amenizando a alma cheia de ilusões
Do que sorrir para esconder a mágoa
Que o olhar não diz
Não há ninguém feliz

Quero fazer das lágrimas que choro
Estrelas a brilhar
Rosas de cristal
Do pranto emocional
Mas se ela voltar
Fulgente diadema então lhe ofertarei
Do pranto que chorei
Sim, quem nunca chorou
Certo nunca amou
Talvez nem alma tenha para sentir
Não me faz inveja este prazer
Eu gosto até de padecer
Chorar é a mágoa em pérolas diluir
Mas quem quiser amar
Certo há de chorar
Há de sentir morrer o coração
Porque o amor sendo belo é falaz
Como os ais
Se desfaz em ilusão 

 
 

You can listen "Lágrimas" sung by Paulo Tapajós with Jacob do Bandolim here.

Thursday, 11 April 2024

Thursday's Serial: "Os Exercícios Espirituais" by Saint Ignatius of Loyola (translated into Portuguese) - IV

TERCEIRA SEMANA

Seguimento de Cristo no Mistério Pascal

A. CONTEMPLAÇÃO DA PAIXÃO PASSO A PASSO

190 Primeiro Dia. A Primeira Contemplação, à meia noite, é como Cristo Nosso Senhor foi desde Betânia à Jerusalém até a Última Ceia, inclusive [289], compreende a oração preparatória, três preâmbulos, seis pontos e um colóquio Oração preparatória, a habitual [46; 49].

191 Primeiro preâmbulo. Recordar a história; que é aqui como Cristo nosso Senhor, desde Betânia, enviou dois discípulos a Jerusalém, a preparar a ceia e, depois, ele mesmo foi a ela com os outros discípulos; e como, depois de ter comido o cordeiro pascal e ter ceado, lhes lavou os pés e deu seu Sacratíssimo Corpo e Precioso Sangue a seus discípulos, e lhes fez um sermão, depois que Judas foi vender o seu Senhor.

192 Segundo preâmbulo. Composição, vendo o lugar; será aqui considerar o caminho desde Betânia a Jerusalém, se era largo, se estreito, se plano, etc. Assim mesmo o lugar da ceia, se era grande, se pequeno, se duma maneira ou se de outra.

193 Terceiro preâmbulo. Pedir o que quero; será aqui dor, sentimento e confusão, porque por meus pecados vai o Senhor à Paixão.

194 Primeiro ponto. Ver as pessoas da ceia; e, refletindo em mim mesmo, procurar tirar algum proveito delas.

Segundo ponto. Ouvir o que falam; e, de igual modo, tirar algum proveito.

Terceiro ponto. Observar o que fazem; e tirar também algum proveito.

195 Quarto ponto. Considerar o que Cristo nosso Senhor padece na humanidade ou quer padecer, segundo o passo que se contempla; e, aqui, começar com muita força e esforçarme por me condoer, entristecer e chorar; e trabalhar assim nos outros pontos que se seguem.

196 Quinto ponto. Considerar como a divindade se esconde, a saber, como poderia destruir os seus inimigos e não o faz, e como deixa padecer a sacratíssima humanidade tão cruelmente.

197 Sexto ponto. Considerar como tudo isto padece por meus pecados, etc; e que devo eu fazer e padecer por ele.

198 Colóquio. A Cristo nosso Senhor e, ao fim, com um Pai nosso.

199 Nota. É de advertir, como antes, e em parte, está declarado [54], que nos colóquios devemos argumentar e pedir, segundo a matéria proposta, a saber, conforme me acho tentado ou consolado, e conforme desejo ter uma virtude ou outra, conforme quero dispor de mim a uma ou a outra parte, conforme quero sentir dor ou gozo da coisa que contemplo, finalmente pedindo aquilo que mais eficazmente desejo acerca de algumas coisas particulares; e, desta maneira, pode fazer um só colóquio a Cristo, nosso Senhor, ou, se a matéria ou a devoção o move, pode fazer três colóquios, um à Mãe, outro ao Filho, outro ao Pai, pela mesma forma que está dito na segunda semana, na meditação das Duas Bandeiras [147] com a nota que se segue aos Binários [157].

 

SEGUNDA CONTEMPLAÇÃO

200 Pela manhã, será desde a ceia ao Horto inclusive [290].

Oração preparatória. A habitual [46].

201 Primeiro preâmbulo. História; e será aqui como Cristo nosso Senhor desceu com os seus onze discípulos, desde o monte Sião, onde celebrou a ceia, para o vale de Josafat, deixando oito deles numa parte do vale, e os outros três noutra parte do horto; e, pondo-se em oração, sua um suor como gotas de sangue; e depois que, três vezes, fez oração ao Pai, e despertou os seus três discípulos, e depois que, à sua voz, caíram os inimigos, e Judas lhe deu a paz, e S. Pedro cortou a orelha a Malco, e Cristo a pôs em seu lugar, sendo preso como malfeitor, o levam pelo vale a baixo, e depois pela encosta acima para a casa de Anás.

202 Segundo preâmbulo. Ver o lugar; aqui será considerar o caminho, desde o monte Sião ao vale de Josafat, e assim mesmo o horto, se era largo, se comprido, se de uma maneira, se de outra.

203 Terceiro preâmbulo. Pedir o que quero; o que é próprio pedir na Paixão: dor com Cristo doloroso, quebranto com Cristo quebrantado [48,3], lágrimas, pena interna de tanta pena que Cristo passou por mim.

 

INDICAÇÕES TÉCNICAS

A. Escalonamento da oração

204 Primeira nota. Nesta Segunda Contemplação, depois de feita a oração preparatória com os três preâmbulos já mencionados, ter-se-á a mesma forma de proceder, nos pontos e no colóquio, que se teve na Primeira Contemplação da Ceia; e à hora da Missa e à das Vésperas, se farão duas repetições sobre a primeira e segunda contemplação, e, depois, antes de jantar, se aplicarão os sentidos sobre as duas sobreditas contemplações; antepondo sempre a oração preparatória e os três preâmbulos, conforme a matéria exposta, da mesma forma que está dito e declarado na segunda semana [119, 159, cfr. 72].

205 Segunda nota. Segundo a idade, disposição e temperamento ajudem à pessoa que se exercita, fará, cada dia, os cinco exercícios ou menos.

B. Ambientação da oração

206 Terceira nota. Nesta terceira semana, se mudarão, em parte, a segunda e a sexta adição [74, 78; cf. 130].

A segunda adição será: logo ao despertar, pôr diante de mim aonde vou e a quê, resumindo, um pouco, a contemplação que quero fazer, conforme for o mistério [74]; esforçando-me, enquanto me levanto e visto, por me entristecer e me condoer de tanta dor e de tanto padecer de Cristo nosso Senhor.

A sexta adição se mudará, procurando não fomentar pensamentos alegres, ainda que bons e santos, como os de ressurreição e de glória, mas antes, induzir-me a mim mesmo a dor e a pena e abatimento, trazendo freqüentemente à memória os trabalhos, fadigas e dores que Cristo nosso Senhor passou, desde o momento em que nasceu até ao mistério da Paixão em que, ao presente, me encontro [78, 130].

207 O exame particular sobre os exercícios e adições presentes se fará como na semana passada [160].

208 Segundo Dia - À meia-noite, a contemplação será desde o Horto à Casa de Anás Inclusive [291]; e, de manhã, da Casa de Anás à Casa de Caifás Inclusive [292]; e, depois, as Duas Repetições e a Aplicação de Sentidos, conforme está já dito [204].

Terceiro Dia - À meia noite, da Casa de Caifás a Pilatos Inclusive [293], e, de manhã, de Pilatos a Herodes Inclusive [294]; e depois, as Repetições e a Aplicação dos Sentidos, pela mesma forma que já foi dito [204].

Quarto Dia - À meia-noite, de Herodes a Pilatos [295], fazendo a contemplação dos mistérios até metade dos da mesma casa de Pilatos; e, depois, no exercício da manhã, os outros Mistérios que ficaram da mesma casa, e as Repetições e a Aplicação de Sentidos, como foi dito [204].

Quinto Dia - À meia-noite, da casa de Pilatos até ser Pregado na Cruz [296], e, de manhã, desde que foi levantado na Cruz até que Expirou [297]; depois, as duas Repetições e a Aplicação de Sentidos [204].

Sexto Dia - À meia-noite, desde a Descida da Cruz até o Sepulcro Inclusive [298]; e, de manhã, desde o Sepulcro Inclusive até à Casa para onde Nossa Senhora foi, depois de sepultado seu Filho.

Sétimo Dia - Contemplação de toda a Paixão, no exercício da meia noite e da manhã; e, em lugar das duas Repetições e da Aplicação de Sentidos, considerar, todo aquele dia, o mais freqüentemente que puder, como o corpo sacratíssimo de Cristo nosso Senhor ficou desatado e apartado da alma, e onde e como ficou sepultado. Considere-se assim mesmo, a solidão de nossa Senhora, com tanta dor e aflição; depois, por outra parte, a dos discípulos.

209 Nota. É de notar que, quem se quiser alongar mais na Paixão, há de tomar, em cada contemplação, menos mistérios [cf. 162], a saber, na primeira contemplação, somente a Ceia; na segunda, o lava-pés; na terceira, o dom do Sacramento da Eucaristia; na quarta, o sermão que Cristo fez aos discípulos; e assim nas outras contemplações e mistérios. Assim mesmo, depois de acabada a Paixão, tome, um dia inteiro, metade de toda a Paixão; e, no segundo dia, a outra metade; e no terceiro dia, toda a Paixão.

Pelo contrário, quem quiser abreviar mais a Paixão, tome, à meia-noite, a Ceia; de manhã, o horto; à hora da missa, a casa de Anás; à hora de vésperas, a casa de Caifás; na hora antes do jantar, a casa de Pilatos; de maneira que, não fazendo repetições nem a aplicação de sentidos, faça, cada dia, cinco exercícios distintos, e, em cada um dos exercícios, distinto mistério de Cristo nosso Senhor; e depois de acabada assim toda a Paixão, pode fazer, outro dia, toda a Paixão junta, num exercício ou em diversos, como mais lhe parecer que poderá aproveitar-se.

 

ACHEGAS PARA A REFORMA DE VIDA

8 REGRAS PARA SE ORDENAR DORAVANTE NO COMER

210 Primeira regra. Do pão convém menos se abster, porque não é alimento sobre o qual o apetite se costuma tanto desordenar, ou em que a tentação insista como a outros manjares.

211 Segunda regra. No beber parece mais conveniente a abstinência do que no comer pão; portanto deve reparar-se muito no que traz proveito para o admitir, e no que traz dano, para o rejeitar.

212 Terceira regra. Nos alimentos deve ter-se a maior e mais inteira abstinência, porque assim o apetite em desordenar-se como as tentações em instigar são mais perceptíveis nesta parte; e assim a abstinência nos alimentos, para evitar desordem, pode ter-se de duas maneiras: uma, habituando-se a comer alimentos ordinários, a outra, tratando-se de delicados, em pequena quantidade.

213 Quarta regra. Guardando-se de não cair em enfermidade, quanto mais uma pessoa tirar do conveniente, mais depressa alcançará a justa medida que deve ter em seu comer e beber, por duas razões: a primeira, porque, tomando estes meios e dispondo-se assim, muitas vezes sentirá mais as luzes interiores, consolações e divinas inspirações, a mostrarlhe a justa medida que lhe convém; a segunda, porque se a pessoa, na tal abstinência, se vê sem tanta força corporal nem tanta disposição para os exercícios espirituais, facilmente virá a julgar o que mais convém ao seu sustento corporal.

214 Quinta regra. Enquanto a pessoa come, considere que vê a Cristo nosso Senhor comer com seus apóstolos, e como bebe, e como olha, e como fala; e procure imitá-lo. De maneira que a parte principal do entendimento se ocupe na consideração de nosso Senhor, e a menor no sustento corporal, para que assim alcance maior equilíbrio e ordem sobre a maneira de se haver e governar à mesa.

215 Sexta regra. Outras vezes, enquanto come, pode tomar outra consideração, ou da vida de santos, ou de alguma piedosa consideração, ou de algum assunto espiritual que tenha de tratar. Porque, estando a atenção fixa em tais coisas, tomará menos deleite e menos sentido no alimento corporal.

216 Sétima regra. Guarde-se, sobretudo de que não esteja todo o seu espírito posto no que come, nem ao comer vá apressado pelo apetite, mas seja senhor de si, assim na maneira de comer como na quantidade que come.

217 Oitava regra. Para tirar desordem, muito aproveita que, depois do almoço ou depois do jantar, ou noutra hora em que não sinta apetite de comer, determine consigo, para o almoço ou para o jantar seguintes, e, assim sucessivamente, cada dia, a quantidade que convém que coma; e não ultrapasse esta, por nenhum apetite nem tentação, mas antes, para mais vencer qualquer apetite desordenado e tentação do inimigo, se é tentado a comer mais, coma menos.

Wednesday, 10 April 2024

Good Reading: "The Humble-Bee" by Ralph W. Emerson (in English)

Burly, dozing humble-bee,
Where thou art is clime for me.
Let them sail for Porto Rique,
Far-off heats through seas to seek;
I will follow thee alone,
Thou animated torrid-zone!
Zigzag steerer, desert cheerer,
Let me chase thy waving lines;
Keep me nearer, me thy hearer,
Singing over shrubs and vines.


Insect lover of the sun,
Joy of thy dominion!
Sailor of the atmosphere;
Swimmer through the waves of air;
Voyager of light and noon;
Epicurean of June;
Wait, I prithee, till I come
Within earshot of thy hum,—
All without is martyrdom.


When the south wind, in May days,
With a net of shining haze
Silvers the horizon wall,
And with softness touching all,
Tints the human countenance
With a color of romance,
And infusing subtle heats,
Turns the sod to violets,
Thou, in sunny solitudes,
Rover of the underwoods,
The green silence dost displace
With thy mellow, breezy bass.


Hot midsummer's petted crone,
Sweet to me thy drowsy tone
Tells of countless sunny hours,
Long days, and solid banks of flowers;
Of gulfs of sweetness without bound
In Indian wildernesses found;
Of Syrian peace, immortal leisure,
Firmest cheer, and bird-like pleasure.


Aught unsavory or unclean
Hath my insect never seen;
But violets and bilberry bells,
Maple-sap and daffodels,
Grass with green flag half-mast high,
Succory to match the sky,
Columbine with horn of honey,
Scented fern, and agrimony,
Clover, catchfly, adder's-tongue
And brier-roses, dwelt among;
All beside was unknown waste,
All was picture as he passed.


Wiser far than human seer,
Yellow-breeched philosopher!
Seeing only what is fair,
Sipping only what is sweet,
Thou dost mock at fate and care,
Leave the chaff, and take the wheat.
When the fierce northwestern blast
Cools sea and land so far and fast,
Thou already slumberest deep;
Woe and want thou canst outsleep;
Want and woe, which torture us,
Thy sleep makes ridiculous.