Chapter 25
doubts—wise king of
jerusalem—let me see—a thousand years—nothing new—the crowd—the
hymn—faith—charles wesley—there he stood—farewell, brother—death—wind on the
heath
There was one question which I was continually
asking myself at this period, and which has more than once met the eyes of the
reader who has followed me through the last chapter: 'What is truth?' I had
involved myself imperceptibly in a dreary labyrinth of doubt, and, whichever
way I turned, no reasonable prospect of extricating myself appeared. The means
by which I had brought myself into this situation may be very briefly told; I
had inquired into many matters, in order that I might become wise, and I had
read and pondered over the words of the wise, so called, till I had made myself
master of the sum of human wisdom; namely, that everything is enigmatical and
that man is an enigma to himself; hence the cry of 'What is truth?' I had
ceased to believe in the truth of that in which I had hitherto trusted, and yet
could find nothing in which I could put any fixed or deliberate belief—I was,
indeed, in a labyrinth! In what did I not doubt? With respect to crime and
virtue I was in doubt; I doubted that the one was blamable and the other
praiseworthy. Are not all things subjected to the law of necessity? Assuredly;
time and chance govern all things: yet how can this be? alas!
Then there was myself; for what was I born? Are
not all things born to be forgotten? That's incomprehensible: yet is it not so?
Those butterflies fall and are forgotten. In what is man better than a
butterfly? All then is born to be forgotten. Ah! that was a pang indeed; 'tis
at such a moment that a man wishes to die. The wise king of Jerusalem, who sat
in his shady arbours beside his sunny fish-pools, saying so many fine things,
wished to die, when he saw that not only all was vanity, but that he himself
was vanity. Will a time come when all will be forgotten that now is beneath the
sun? If so, of what profit is life?
In truth it was a sore vexation of spirit to me
when I saw, as the wise man saw of old, that whatever I could hope to perform
must necessarily be of very temporary duration; and if so, why do it? I said to
myself, whatever name I can acquire, will it endure for eternity? scarcely so.
A thousand years? Let me see! what have I done already? I have learnt Welsh,
and have translated the songs of Ab Gwilym, some ten thousand lines, into
English rhyme; I have also learnt Danish, and have rendered the old book of
ballads cast by the tempest upon the beach into corresponding English metre.
Good! have I done enough already to secure myself a reputation of a thousand
years? No, no! certainly not; I have not the slightest ground for hoping that
my translations from the Welsh and Danish will be read at the end of a thousand
years. Well, but I am only eighteen, and I have not stated all that I have
done; I have learnt many other tongues, and have acquired some knowledge even
of Hebrew and Arabic. Should I go on in this way till I am forty, I must then be
very learned; and perhaps, among other things, may have translated the Talmud,
and some of the great works of the Arabians. Pooh! all this is mere learning
and translation, and such will never secure immortality. Translation is at best
an echo, and it must be a wonderful echo to be heard after the lapse of a
thousand years. No! all I have already done, and all I may yet do in the same
way, I may reckon as nothing—mere pastime; something else must be done. I must
either write some grand original work, or conquer an empire; the one just as
easy as the other. But am I competent to do either? Yes, I think I am, under
favourable circumstances. Yes, I think I may promise myself a reputation of a
thousand years, if I do but give myself the necessary trouble. Well! but what's
a thousand years after all, or twice a thousand years? Woe, is me! I may just
as well sit still.
'Would I had never been born!' I said to myself;
and a thought would occasionally intrude: But was I ever born? Is not all that
I see a lie—a deceitful phantom? Is there a world, and earth, and sky?
Berkeley's doctrine—Spinoza's doctrine! Dear reader, I had at that time never
read either Berkeley or Spinoza. I have still never read them; who are they,
men of yesterday? 'All is a lie—all a deceitful phantom,' are old cries; they
come naturally from the mouths of those who, casting aside that choicest shield
against madness, simplicity, would fain be wise as God, and can only know that
they are naked. This doubting in the 'universal all' is almost coeval with the
human race: wisdom, so called, was early sought after. All is a lie—a deceitful
phantom—was said when the world was yet young; its surface, save a scanty
portion, yet untrodden by human foot, and when the great tortoise yet crawled
about. All is a lie, was the doctrine of Buddh; and Buddh lived thirty
centuries before the wise king of Jerusalem, who sat in his arbours, beside his
sunny fish-pools, saying many fine things, and, amongst others, 'There is
nothing new under the sun!'
One day, whilst I bent my way to the heath of
which I have spoken on a former occasion, at the foot of the hills which formed
it I came to a place where a wagon was standing, but without horses, the shafts
resting on the ground; there was a crowd about it, which extended half-way up
the side of the neighbouring hill. The wagon was occupied by some half a dozen
men; some sitting, others standing—they were dressed in sober-coloured
habiliments of black or brown, cut in a plain and rather uncouth fashion, and
partially white with dust; their hair was short, and seemed to have been
smoothed down by the application of the hand; all were bareheaded—sitting or
standing, all were bareheaded. One of them, a tall man, was speaking as I
arrived; ere, however, I could distinguish what he was saying, he left off, and
then there was a cry for a hymn 'to the glory of God'—that was the word. It was
a strange-sounding hymn, as well it might be, for everybody joined in it: there
were voices of all kinds, of men, of women, and of children—of those who could
sing and of those who could not—a thousand voices all joined, and all joined
heartily; no voice of all the multitude was silent save mine. The crowd
consisted entirely of the lower classes, labourers and mechanics, and their
wives and children—dusty people, unwashed people, people of no account
whatever, and yet they did not look a mob. And when that hymn was over—and here
let me observe that, strange as it sounded, I have recalled that hymn to mind,
and it has seemed to tingle in my ears on occasions when all that pomp and art
could do to enhance religious solemnity was being done—in the Sistine Chapel,
what time the papal band was in full play, and the choicest choristers of Italy
poured forth their mellowest tones in presence of Batuschca and his
cardinals—on the ice of the Neva, what time the long train of stately priests,
with their noble beards and their flowing robes of crimson and gold, with their
ebony and ivory staves, stalked along, chanting their Sclavonian litanies in
advance of the mighty Emperor of the North and his Priberjensky guard of
giants, towards the orifice through which the river, running below in its
swiftness, is to receive the baptismal lymph:—when the hymn was over, another
man in the wagon proceeded to address the people; he was a much younger man
than the last speaker; somewhat square built and about the middle height; his
face was rather broad, but expressive of much intelligence, and with a peculiar
calm and serious look; the accent in which he spoke indicated that he was not
of these parts, but from some distant district. The subject of his address was
faith, and how it could remove mountains. It was a plain address, without any
attempt at ornament, and delivered in a tone which was neither loud nor
vehement. The speaker was evidently not a practised one—once or twice he
hesitated as if for words to express his meaning, but still he held on, talking
of faith, and how it could remove mountains: 'It is the only thing we want,
brethren, in this world; if we have that, we are indeed rich, as it will enable
us to do our duty under all circumstances, and to bear our lot, however hard it
may be—and the lot of all mankind is hard—the lot of the poor is hard,
brethren—and who knows more of the poor than I?—a poor man myself, and the son
of a poor man: but are the rich better off? not so, brethren, for God is just.
The rich have their trials too: I am not rich myself, but I have seen the rich
with careworn countenances; I have also seen them in madhouses; from which you
may learn, brethren, that the lot of all mankind is hard; that is, till we lay
hold of faith, which makes us comfortable under all circumstances; whether we
ride in gilded chariots or walk barefooted in quest of bread; whether we be
ignorant, whether we be wise—for riches and poverty, ignorance and wisdom,
brethren, each brings with it its peculiar temptations. Well, under all these
troubles, the thing which I would recommend you to seek is one and the
same—faith; faith in our Lord Jesus Christ, who made us and allotted to each
his station. Each has something to do, brethren. Do it, therefore, but always
in faith; without faith we shall find ourselves sometimes at fault; but with
faith never—for faith can remove the difficulty. It will teach us to love life,
brethren, when life is becoming bitter, and to prize the blessings around us;
for as every man has his cares, brethren, so has each man his blessings. It
will likewise teach us not to love life over much, seeing that we must one day
part with it. It will teach us to face death with resignation, and will
preserve us from sinking amidst the swelling of the river Jordan.'
And when he had concluded his address, he said,
'Let us sing a hymn, one composed by Master Charles Wesley—he was my
countryman, brethren.
'Jesus,
I cast my soul on Thee,
Mighty and merciful to save;
Thou shalt to death go down with me,
And lay me gently in the grave.
This body then shall rest in hope,
This body which the worms destroy;
For Thou shalt surely raise me up
To glorious life and endless joy.'
Farewell, preacher with the plain coat and the
calm serious look! I saw thee once again, and that was lately—only the other
day. It was near a fishing hamlet, by the sea-side, that I saw the preacher
again. He stood on the top of a steep monticle, used by pilots as a look-out
for vessels approaching that coast, a dangerous one, abounding in rocks and
quicksands. There he stood on the monticle, preaching to weather-worn fishermen
and mariners gathered below upon the sand. 'Who is he?' said I to an old
fisherman who stood beside me with a book of hymns in his hand; but the old man
put his hand to his lips, and that was the only answer I received. Not a sound
was heard but the voice of the preacher and the roaring of the waves; but the
voice was heard loud above the roaring of the sea, for the preacher now spoke
with power, and his voice was not that of one who hesitates. There he stood—no
longer a young man, for his black locks were become grey, even like my own; but
there was the intelligent face, and the calm serious look which had struck me
of yore. There stood the preacher, one of those men—and, thank God, their
number is not few—who, animated by the spirit of Christ, amidst much poverty,
and, alas! much contempt, persist in carrying the light of the Gospel amidst
the dark parishes of what, but for their instrumentality, would scarcely be
Christian England. I would have waited till he had concluded, in order that I
might speak to him, and endeavour to bring back the ancient scene to his recollection,
but suddenly a man came hurrying towards the monticle, mounted on a speedy
horse, and holding by the bridle one yet more speedy, and he whispered to me,
'Why loiterest thou here?—knowest thou not all that is to be done before
midnight?' and he flung me the bridle; and I mounted on the horse of great
speed, and I followed the other, who had already galloped off. And as I
departed, I waved my hand to him on the monticle, and I shouted, 'Farewell,
brother! the seed came up at last, after a long period!' and then I gave the
speedy horse his way, and leaning over the shoulder of the galloping horse, I
said, 'Would that my life had been like his—even like that man's!'
I now wandered along the heath, till I came to a
place where, beside a thick furze, sat a man, his eyes fixed intently on the
red ball of the setting sun.
'That's not you, Jasper?'
'Indeed, brother!'
'I've not seen you for years.'
'How should you, brother?'
'What brings you here?'
'The fight, brother.'
'Where are the tents?'
'On the old spot, brother.'
'Any news since we parted?'
'Two deaths, brother.'
'Who are dead, Jasper?'
'Father and mother, brother.'
'Where did they die?'
'Where they were sent, brother.'
'And Mrs. Herne?'
'She's alive, brother.'
'Where is she now?'
'In Yorkshire, brother.'
'What is your opinion of death, Mr. Petulengro?'
said I, as I sat down beside him.
'My opinion of death, brother, is much the same as
that in the old song of Pharaoh, which I have heard my grandam sing—
Cana marel o manus chivios andé puv,
Ta rovel pa leste o chavo ta romi.
When a man dies, he is cast into the earth, and
his wife and child sorrow over him. If he has neither wife nor child, then his
father and mother, I suppose; and if he is quite alone in the world, why, then,
he is cast into the earth, and there is an end of the matter.'
'And do you think that is the end of a man?'
'There's an end of him, brother, more's the pity.'
'Why do you say so?'
'Life is sweet, brother.'
'Do you think so?'
'Think so!—There's night and day, brother, both
sweet things; sun, moon, and stars, brother, all sweet things; there's likewise
a wind on the heath. Life is very sweet, brother; who would wish to die?'
'I would wish to die—'
'You talk like a gorgio—which is the same as
talking like a fool—were you a Rommany Chal you would talk wiser. Wish to die,
indeed!—A Rommany Chal would wish to live for ever!'
'In sickness, Jasper?'
'There's the sun and stars, brother.'
'In blindness, Jasper?'
'There's the wind on the heath, brother; if I
could only feel that, I would gladly live for ever. Dosta, we'll now go to the
tents and put on the gloves; and I'll try to make you feel what a sweet thing
it is to be alive, brother!'
Chapter 26
the flower of the grass—days of
pugilism—the rendezvous—jews—bruisers of england—winter, spring—well-earned
bays—the fight—the huge black cloud—a frame of adamant—the
storm—dukkeripens—the barouche—the rain-gushes
How for everything there is a time and a season,
and then how does the glory of a thing pass from it, even like the flower of
the grass. This is a truism, but it is one of those which are continually
forcing themselves upon the mind. Many years have not passed over my head, yet,
during those which I can recall to remembrance, how many things have I seen
flourish, pass away, and become forgotten, except by myself, who, in spite of
all my endeavours, never can forget anything. I have known the time when a
pugilistic encounter between two noted champions was almost considered in the
light of a national affair; when tens of thousands of individuals, high and
low, meditated and brooded upon it, the first thing in the morning and the last
at night, until the great event was decided. But the time is past, and many
people will say, thank God that it is; all I have to say is, that the French
still live on the other side of the water, and are still casting their eyes
hitherward—and that in the days of pugilism it was no vain boast to say that
one Englishman was a match for two of t'other race; at present it would be a
vain boast to say so, for these are not the days of pugilism.
But those to which the course of my narrative has
carried me were the days of pugilism; it was then at its height, and
consequently near its decline, for corruption had crept into the ring; and how
many things, states and sects among the rest, owe their decline to this cause!
But what a bold and vigorous aspect pugilism wore at that time! and the great
battle was just then coming off: the day had been decided upon, and the spot—a
convenient distance from the old town; and to the old town were now flocking
the bruisers of England, men of tremendous renown. Let no one sneer at the
bruisers of England—what were the gladiators of Rome, or the bull-fighters of
Spain, in its palmiest days, compared to England's bruisers? Pity that ever
corruption should have crept in amongst them—but of that I wish not to talk;
let us still hope that a spark of the old religion, of which they were the
priests, still lingers in the breasts of Englishmen. There they come, the bruisers,
from far London, or from wherever else they might chance to be at the time, to
the great rendezvous in the old city; some came one way, some another; some of
tip-top reputation came with peers in their chariots, for glory and fame are
such fair things that even peers are proud to have those invested therewith by
their sides; others came in their own gigs, driving their own bits of blood,
and I heard one say: 'I have driven through at a heat the whole hundred and
eleven miles, and only stopped to bait twice.' Oh, the blood-horses of old
England! but they, too, have had their day—for everything beneath the sun there
is a season and a time. But the greater number come just as they can contrive;
on the tops of coaches, for example; and amongst these there are fellows with
dark sallow faces and sharp shining eyes; and it is these that have planted
rottenness in the core of pugilism, for they are Jews, and, true to their kind,
have only base lucre in view.
It was fierce old Cobbett, I think, who first said
that the Jews first introduced bad faith amongst pugilists. He did not always
speak the truth, but at any rate he spoke it when he made that observation.
Strange people the Jews—endowed with every gift but one, and that the highest,
genius divine—genius which can alone make of men demigods, and elevate them
above earth and what is earthy and grovelling; without which a clever
nation—and who more clever than the Jews?—may have Rambams in plenty, but never
a Fielding nor a Shakespeare. A Rothschild and a Mendoza, yes—but never a Kean
nor a Belcher.
So the bruisers of England are come to be present
at the grand fight speedily coming off; there they are met in the precincts of
the old town, near the field of the chapel, planted with tender saplings at the
restoration of sporting Charles, which are now become venerable elms, as high
as many a steeple; there they are met at a fitting rendezvous, where a retired
coachman, with one leg, keeps an hotel and a bowling-green. I think I now see
them upon the bowling-green, the men of renown, amidst hundreds of people with
no renown at all, who gaze upon them with timid wonder. Fame, after all, is a
glorious thing, though it lasts only for a day. There's Cribb, the champion of
England, and perhaps the best man in England; there he is, with his huge
massive figure, and face wonderfully like that of a lion. There is Belcher, the
younger, not the mighty one, who is gone to his place, but the Teucer Belcher,
the most scientific pugilist that ever entered a ring, only wanting strength to
be, I won't say what. He appears to walk before me now, as he did that evening,
with his white hat, white greatcoat, thin genteel figure, springy step, and
keen, determined eye. Crosses him, what a contrast! grim, savage Shelton, who
has a civil word for nobody, and a hard blow for anybody—hard! one blow, given
with the proper play of his athletic arm, will unsense a giant. Yonder
individual, who strolls about with his hands behind him, supporting his brown
coat lappets, under-sized, and who looks anything but what he is, is the king
of the light weights, so called—Randall! the terrible Randall, who has Irish
blood in his veins; not the better for that, nor the worse; and not far from
him is his last antagonist, Ned Turner, who, though beaten by him, still thinks
himself as good a man, in which he is, perhaps, right, for it was a near thing;
and 'a better shentleman,' in which he is quite right, for he is a Welshman.
But how shall I name them all? they were there by dozens, and all tremendous in
their way. There was Bulldog Hudson, and fearless Scroggins, who beat the
conqueror of Sam the Jew. There was Black Richmond—no, he was not there, but I
knew him well; he was the most dangerous of blacks, even with a broken thigh.
There was Purcell, who could never conquer till all seemed over with him. There
was—what! shall I name thee last? ay, why not? I believe that thou art the last
of all that strong family still above the sod, where mayst thou long
continue—true piece of English stuff, Tom of Bedford—sharp as Winter, kind as
Spring.
Hail to thee, Tom of Bedford, or by whatever name
it may please thee to be called, Spring or Winter. Hail to thee, six-foot
Englishman of the brown eye, worthy to have carried a six-foot bow at Flodden,
where England's yeomen triumphed over Scotland's king, his clans and chivalry.
Hail to thee, last of England's bruisers, after all the many victories which
thou hast achieved—true English victories, unbought by yellow gold; need I
recount them? nay, nay! they are already well known to fame—sufficient to say
that Bristol's Bull and Ireland's Champion were vanquished by thee, and one
mightier still, gold itself, thou didst overcome; for gold itself strove in
vain to deaden the power of thy arm; and thus thou didst proceed till men left
off challenging thee, the unvanquishable, the incorruptible. 'Tis a treat to
see thee, Tom of Bedford, in thy 'public' in Holborn way, whither thou hast
retired with thy well-earned bays. 'Tis Friday night, and nine by Holborn
clock. There sits the yeoman at the end of his long room, surrounded by his
friends; glasses are filled, and a song is the cry, and a song is sung well
suited to the place: it finds an echo in every heart—fists are clenched, arms
are waved, and the portraits of the mighty fighting men of yore, Broughton, and
Slack, and Ben, which adorn the walls, appear to smile grim approbation, whilst
many a manly voice joins in the bold chorus:
Here's
a health to old honest John Bull,
When
he's gone we shan't find such another,
And
with hearts and with glasses brim full,
We
will drink to old England, his mother.
But the fight! with respect to the fight, what
shall I say? Little can be said about it—it was soon over; some said that the
brave from town, who was reputed the best man of the two, and whose form was a
perfect model of athletic beauty, allowed himself, for lucre vile, to be
vanquished by the massive champion with the flattened nose. One thing is
certain, that the former was suddenly seen to sink to the earth before a blow
of by no means extraordinary power. Time, time! was called; but there he lay
upon the ground apparently senseless, and from thence he did not lift his head
till several seconds after the umpires had declared his adversary victor.
There were shouts; indeed there's never a lack of
shouts to celebrate a victory, however acquired; but there was also much
grinding of teeth, especially amongst the fighting men from town. 'Tom has sold
us,' said they, 'sold us to the yokels; who would have thought it?' Then there
was fresh grinding of teeth, and scowling brows were turned to the heaven; but
what is this? is it possible, does the heaven scowl too? why, only a quarter of
an hour ago . . . but what may not happen in a quarter of an hour? For many
weeks the weather had been of the most glorious description, the eventful day,
too, had dawned gloriously, and so it had continued till some two hours after
noon; the fight was then over; and about that time I looked up—what a glorious
sky of deep blue, and what a big fierce sun swimming high above in the midst of
that blue; not a cloud—there had not been one for weeks—not a cloud to be seen,
only in the far west, just on the horizon, something like the extremity of a
black wing; that was only a quarter of an hour ago, and now the whole northern
side of the heaven is occupied by a huge black cloud, and the sun is only
occasionally seen amidst masses of driving vapour; what a change! but another
fight is at hand, and the pugilists are clearing the outer ring;—how their huge
whips come crashing upon the heads of the yokels; blood flows, more blood than
in the fight; those blows are given with right good-will, those are not sham
blows, whether of whip or fist; it is with fist that grim Shelton strikes down
the big yokel; he is always dangerous, grim Shelton, but now particularly so,
for he has lost ten pounds betted on the brave who sold himself to the yokels;
but the outer ring is cleared: and now the second fight commences; it is
between two champions of less renown than the others, but is perhaps not the
worse on that account. A tall thin boy is fighting in the ring with a man
somewhat under the middle size, with a frame of adamant; that's a gallant boy!
he's a yokel, but he comes from Brummagem, and he does credit to his
extraction; but his adversary has a frame of adamant: in what a strange light
they fight, but who can wonder, on looking at that frightful cloud usurping now
one-half of heaven, and at the sun struggling with sulphurous vapour; the face
of the boy, which is turned towards me, looks horrible in that light, but he is
a brave boy, he strikes his foe on the forehead, and the report of the blow is
like the sound of a hammer against a rock; but there is a rush and a roar
overhead, a wild commotion, the tempest is beginning to break loose; there's
wind and dust, a crash, rain and hail; is it possible to fight amidst such a
commotion? yes! the fight goes on; again the boy strikes the man full on the
brow, but it is of no use striking that man, his frame is of adamant. 'Boy, thy
strength is beginning to give way, and thou art becoming confused'; the man now
goes to work, amidst rain and hail. 'Boy, thou wilt not hold out ten minutes
longer against rain, hail, and the blows of such an antagonist.'
And now the storm was at its height; the black
thundercloud had broken into many, which assumed the wildest shapes and the
strangest colours, some of them unspeakably glorious; the rain poured in a
deluge, and more than one waterspout was seen at no great distance: an immense
rabble is hurrying in one direction; a multitude of men of all ranks, peers and
yokels, prize-fighters and Jews, and the last came to plunder, and are now
plundering amidst that wild confusion of hail and rain, men and horses, carts
and carriages. But all hurry in one direction, through mud and mire; there's a
town only three miles distant, which is soon reached, and soon filled, it will
not contain one-third of that mighty rabble; but there's another town farther
on—the good old city is farther on, only twelve miles; what's that! who will
stay here? onward to the old town.
Hurry-skurry, a mixed multitude of men and horses,
carts and carriages, all in the direction of the old town; and, in the midst of
all that mad throng, at a moment when the rain-gushes were coming down with particular
fury, and the artillery of the sky was pealing as I had never heard it peal
before, I felt some one seize me by the arm—I turned round, and beheld Mr.
Petulengro.
'I can't hear you, Mr. Petulengro,' said I; for
the thunder drowned the words which he appeared to be uttering.
'Dearginni,' I heard Mr. Petulengro say, 'it
thundreth. I was asking, brother, whether you believe in dukkeripens?'
'I do not, Mr. Petulengro; but this is strange
weather to be asking me whether I believe in fortunes.'
'Grondinni,' said Mr. Petulengro, 'it haileth. I
believe in dukkeripens, brother.'
'And who has more right,' said I; 'seeing that you
live by them? But this tempest is truly horrible.'
'Dearginni, grondinni ta villaminni! It thundreth,
it haileth, and also flameth,' said Mr. Petulengro. 'Look up there, brother!'
I looked up. Connected with this tempest there was
one feature to which I have already alluded—the wonderful colours of the
clouds. Some were of vivid green; others of the brightest orange; others as black
as pitch. The gypsy's finger was pointed to a particular part of the sky.
'What do you see there, brother?'
'A strange kind of cloud.'
'What does it look like, brother?'
'Something like a stream of blood.'
'That cloud foreshoweth a bloody dukkeripen.'
'A bloody fortune!' said I. 'And whom may it
betide?'
'Who knows!' said the gypsy.
Down the way, dashing and splashing, and
scattering man, horse, and cart to the left and right, came an open barouche,
drawn by four smoking steeds, with postilions in scarlet jackets and leather
skull caps. Two forms were conspicuous in it; that of the successful bruiser,
and of his friend and backer, the sporting gentleman of my acquaintance.
'His!' said the gypsy, pointing to the latter,
whose stern features wore a smile of triumph, as, probably recognising me in
the crowd, he nodded in the direction of where I stood, as the barouche hurried
by.
There went the barouche, dashing through the
rain-gushes, and in it one whose boast it was that he was equal to 'either
fortune.' Many have heard of that man—many may be desirous of knowing yet more
of him. I have nothing to do with that man's after life—he fulfilled his
dukkeripen. 'A bad, violent man!' Softly, friend; when thou wouldst speak
harshly of the dead, remember that thou hast not yet fulfilled thy own
dukkeripen!