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J. Mackay Tait writes from Bridgetown, Nova Scotia: "In my humble opinion, the most thoroughly enjoyable stories that appear in WT are those by such writers as Seabury Quinn and Robert E. Howard (how I miss that boy!), in which there is a little humanity, a little humor, a little happiness. Poe's works are abnormal, the product (admittedly so) of a diseased mind. They aren't true to life. They are literary lunacy, analogous in art to the works of Dali, or in sculpture to those of Epstein. There is never any situation, no matter how desperate, in which all hope and humor are entirely absent. I served four years with the Canadian infantry during the war ... and although we lived in terror a great deal of the time—particularly I—I never once found myself in a position where it was all fear and horror. In this month's WT there is a story by Nictzin Dyalhis, The Sea-Witch, that I believe to be one of the best ever to appear in our magazine. And my opinion is not influenced by the really splendid cover design by Virgil Finlay—a vast improvement over some of the misproportioned females who have displayed their impossible charms on covers of the past, even if the girl has misplaced her navel. The story deals with the occult, it has horror, it has suspense; but it also has love, tenderness, humor (not funniness), and a delightfully unexpected happy ending.... Another criticism (I might as well be hung for a sheep as a lamb) I have to make of a great many of your stories, although not only of the Poe style, is directed at the obviously labored attempts at maintaining an atmosphere of gloom and impending evil throughout the narrative. Why should this be necessary? Because a man walking along a lonely country road in a rainstorm is to encounter, half a mile farther on, a grisly werewolf is no reason, that I can see, for the limbs of the trees to appear like skeleton arms reaching out for him, or for the raindrops to fall with the sound of hissing snakes bent upon his destruction, or for the wind to howl at him with the voices of a thousand haunted spirits. Unless he is mentally abnormal, neurotic or a confirmed and industrious disciple of Bacchus, a country road would be a country road and nothing more. It may be the tradition to write weird stories in that way, but it is illogical nevertheless. Horror rarely sets the stage before descending upon us. I wish it did! When it strikes, it strikes suddenly,
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11 blessed art thou, Nephi, because of thy faith, for thou hast sought me diligently, with lowliness of heart. And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands. And inasmuch as thy brethren shall rebel against thee, they shall be cut off from the presence of the Lord. And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren. For behold, in that day that they shall rebel against me, I will curse them even with a sore curse, and they shall have no power over thy seed, except they shall rebel against me also. And if it so be that they rebel against me, they shall be a scourge unto thy seed, to stir them up in the ways of remembrance. And it came to pass that I, Nephi, returned from speaking with the Lord, to the tent of my father. And it came to pass that he spake unto me, saying. Behold I have dreamed a dream, in the which the Lord hath commanded me that thou and thy brethren shall return to Jerusalem. For behold, Laban hath the record of the Jews, and also a genealogy of my forefathers, and they are engraven upon plates of brass. Wherefore, the Lord hath commanded me that thou and thy brothers should go unto the house of Laban, and seek the records, and bring them down hither into the wilderness. And, now, behold, thy brothers murmur, saying, it is a hard thing which I have required of them; but behold I have not required it of them, but it is a commandment of the Lord. Therefore go my son, and thou shalt be favored of the Lord, because thou hast not murmured.

And it came to pass that I, Nephi, said unto my father, I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them.

And it came to pass that when my father had heard these words, he was exceeding glad, for he knew that I had been blessed of the Lord. And I, Nephi, and my brethren, took our journey in the wilderness with our tents, to go up to the land of Jerusalem.

And it came to pass that when we had come up to the land of Jerusalem, I and my brethren did consult one with another; and we cast lots who of us should go in unto the house of Laban. And it came to pass that the lot fell upon Laman; and Laman went in unto the house of Laban, and he talked with him as he met in his house. And he desired

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12 of Laban the records which were engraven upon the plates of brass, which contained the genealogy of my father.

And behold, it came to pass that Laban was angry, and thrust him out from his presence; and he would not that he should have the records. Wherefore, he said unto him, behold thou art a robber, and I will slay thee. But Laman fled out of his presence, and told the things which Laban had done, unto us. And we began to be exceeding sorrowful, and my brethren were about to return unto my father in the wilderness. But behold I said unto them, that as the Lord liveth, and as we live, we will not go down unto our father in the wilderness, until we have accomplished the thing which the Lord hath commanded us. - Wherefore, let us be faithful in keeping the commandments of the Lord; therefore let us go down to the land of our father's inheritance, for behold he left gold and silver, and all manner of riches. And all this he hath done, because of the commandments of the Lord; for he knew that Jerusalem must be destroyed, because of the wickedness of the people.

For behold, they have rejected the words of the prophets. Wherefore, if my father should dwell in the land after he hath been commanded to flee out of the land, behold he would also perish. Wherefore it must needs be that he flee out of the land. And behold, it is wisdom in God that we should obtain these records, that we may preserve unto our children the language of our fathers; and also that we may preserve unto them the words which have been spoken by the mouth of all the holy prophets, which have been delivered unto them by the spirit and power of God, since the world began, even down unto this present time.

And it came to pass that after this manner of language did I persuade my brethren, that they might be faithful in keeping the commandments of God. And it came to pass that we went down to the land of our inheritance, and we did gather together our gold, and our silver, and our precious things. And after we had gathered these things together, we went up again unto the house of Laban. And it came to pass that we went in unto Laban, and desired him that he would give unto us the records which were engraven upon the plates of brass, for which we would give unto him our gold, and our silver, and all our precious things.

And it came to pass that when Laban saw our property, and that it was exceeding great, he did lust after it, insomuch that he thrust us out, and sent his servants to slay us, that he might obtain our property. And it came

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 in his thumb, as though he had put it in a fire of hot coals. A strange numbness ran through his arm. He stared down at the table to see a neatly-concealed needle, probably hollow, slowly retreating into the side of the box; in the same glance he saw that the teakwood curio was empty, contained nothing.

Blood was on his thumb, dripping from under the finger-nail, where seemed to be an inflamed, tiny wound. He heard a peculiar, spine-stiffening cackle, on the same penetrating high key as the whistle. First it came spasmodically, but broke down into a low gurgle, a sucking sound. The thief's heart seemed to bloat and swell, yet tried to beat faster; Joe clutched at his hot brow with clammy, weak hands.

Young San Pedro Joe, a short time ago successful light-finger man, fell dead on the kitchen floor. The white light shone on his ill-proportioned, slight body. For a moment, there seemed a slight rustling. A dirty, filth-incrusted window banged open. But all was quiet outside in the hot, choking night air.

Master-writer of the weird, essayist, poet, 1890-1937

By FRANCIS FLAGG


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  "We shall meet again, perhaps in the shining mists of Orion's Sword."

By H. P. LOVECRAFT

What strange, splendid yet terrible experiences came to the poor mountaineer in the hours of sleep?—a story of a supernal being from Algol, the Demon-Star

HAVE often wondered if the majority of mankind ever pause to reflect upon the occasionally titanic significance of dreams, and of the obscure world to which they belong. Whilst the greater number of our nocturnal visions are perhaps no more than faint and fantastic reflections of our waking experiences—Freud to the contrary with his puerile symbolism—there are still a 331


text: The Dictionary of Australasian Biography/Derham, Hon. Frederick Thomas


text: The Dictionary of Australasian Biography/Derrington, Edwin Henry


text: The Dictionary of Australasian Biography/Deshon, Edward


text: The Dictionary of Australasian Biography/Des Vœux, Major Charles Hamilton


text: The Dictionary of Australasian Biography/Des Vœux, Sir George William


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462 craftily, "that you and I should become allies. Dral tells me your weapons are strange and powerful. Together we would have no trouble in winning to the Lake of Life."

"Never will you win to the Lake, Red dog!" lashed Lurain's silver voice suddenly. "Even if you conquered us of Dordona, there are still—the Guardians."

"The Guardians?" echoed Thargo, then uttered a deep laugh. "Why, the Guardians are but a myth, a legend. For ages that myth has kept you of Dordona from the lake, but it shall not keep us. No!"

His nostrils were flaring with abrupt passion, his black eyes suddenly all devil. Clark seemed to glimpse in the man's wolfish face a long- repressed, eating ambition, a desire of superhuman intensity, baffled and raging. Then Thargo smiled smoothly at him.

"We shall talk of these things later, strangers. Meanwhile, you are welcome in K'Lamm. Tonight we banquet here in your honor, and until then the finest rooms in this palace are yours."

"Our prisoner goes with us," Clark said coolly.

"Your prisoner goes with you, of course," Thargo agreed smoothly. "But guard the little wildcat well, I warn you. I do not think she could escape from this palace"—a gleam of mirth crossed his eyes— "no, I do not think that, but she might do harm if not guarded.

"Dral will conduct you to your rooms," he finished courteously. "Until tonight, strangers."

Clark bowed curtly. Then, taking Lurain's tensed arm, he followed the suave captain out of the great banquet hall. His five men strode after him, and Dral led the way up a broad stone stair to an upper floor of stone-walled corridors and rooms. He conducted them into a suite of four large rooms.

depicting combats of red and black armored soldiers hung on the walls, and lay on the floor. There were chairs and couches, and a series of great windows whose unshuttered openings looked out on the flat red roofs of K'Lamm, gleaming in the sunset. Dral bowed and left them, closing the door. The girl Lurain went over to the window and stood, a slim figure, looking silently out over K'Lamm.

"Say, what was all the powwow about?" Blacky Cain asked Clark. "This moll seemed to get the big shot's goat."

Clark told them briefly what had passed between him and Thargo.

"As far as I can see," Clark finished, "our best course is to play along with Thargo until we find out where we stand. He wants to get to the lake, that's evident—he believes that stuff about its waters conferring immortality. It's also evident that Lurain's people, the Dordonans, prevent him from reaching the lake and would prevent us also. Our best chance to reach this Lake of Life may be to throw in with Thargo."

"Why didn't you give up this girl to the Red king, then?" asked Lieutenant Morrow. "It would put us in solid with him."

"But Thargo would likely have had her killed or tortured," Clark objected. "It's plain he'd like nothing better."

"Well, what if he did?" shrugged the young ex-army officer indifferently. And Morrow's face was bitter with memory as he added, "Keeping her our own prisoner may wreck everything—it won't be the first time a woman's done it."

"Why, ye heartless scut," said Mike Shinn wrathfully, "would ye give up a spunky girl like that to be killed?"

"We're not giving her up," Clark said decisively. "I want to question her about the Lake of Life."

He advanced toward Lurain, and the


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50 fabrication and exaggeration, yet, in a matter where the only trial of veracity is to transmit returns from the people to the government, and to record them in public documents, we do not see why they may not be believed. The documents, thus drawn up and published by the Chinese executive, are not intended for the eyes of foreigners, or meant to exalt native resources in the estimation of surrounding nations; on the contrary, the emperor, in the edicts referring to the population, does not speak of its amount in a boasting, but a complaining tone; for, like another Malthus, he is afraid lest the increase of population should entrench on the means of subsistence, and a famine be produced; he, therefore, exhorts the people to diligence in husbandry, that they may raise as many of the necessaries of life as possible, and to economy in their expenditure, that they make them go as far as they can.

Now, however mendacious the Chinese may generally be, we can only expect them to gratify their lying propensities when interest allures, or when they have no means for ascertaining the truth. That they can have no interest in deceiving the world, is evident from their unconsciousness of these statements being published to the world; and that they have every possible means of ascertaining the amount of the population, will appear from the manner in which those returns are made, and the census obtained. The law on this subject, is as follows:—

"All persons whatever shall be registered, according to their respective professions or vocations. When a family has omitted to make any entry in the public register, the master thereof, if possessing lands chargeable with contributions to the revenue, shall be punished


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Rh with one hundred blows; but if he possess no such property, with eighty blows. When any master of a family has among his household strangers, who constitute, in fact, a distinct family, but omits t [sic] make a corresponding entry in the public register, or registers them as members of his own family, he shall be punished with one hundred blows, if such strangers possess taxable property; and with eighty blows, if they do not possess such property; and if the person harboured is not a stranger, but a relative, possessing a separate establishment, the punishment of the master so offending, shall be less than as aforesaid by two degrees, and the person harboured shall be liabl [sic] to the same punishment. In all these cases, the register is to be immediately corrected. In all the districts of the empire, one hundred families shall form a division, in order to provide a head and ten assessors, whose duty it is to assist and oversee in the performance of all public matters. These 'elders' must see that all the families in their respective divisions have been registered, and failure in doing this, exposes them to the bamboo. The returns of population are to be made annually."

On this subject, Dr. Morrison observes:—

The census thus annually called for, by the Chinese


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 to express it well, several have been needed. Thus there are the deaf, the dumb, the blind, the paralytic, the dead Lazarus, the possessed. All this crowd is in the sick soul.

Types.—To show that the Old Testament is only figurative, and that the prophets understood by temporal blessings other blessings, this is the proof:—

First, that this would be unworthy of God.

Secondly, that their discourses express very clearly the promise of temporal blessings, and that they say nevertheless that their discourses are obscure, and that their meaning will not be understood. Whence it appears that this secret meaning was not that which they openly expressed, and that consequently they meant to speak of other sacrifices, of another deliverer, &c. They say that they will be understood only in the fulness of time (Jer. xxx. ult.).

The third proof is that their discourses are contradictory, and neutralise each other; so that if we think that they did not mean by the words “law” and “sacrifice” anything else than that of Moses, there is a plain and gross contradiction. Therefore they meant something else, sometimes contradicting themselves in the same chapter. Now to understand the meaning of an author…

Lust has become natural to us, and has made our second nature. Thus there are two natures in us — the one good, the other bad. Where is God? Where you are not, and the kingdom of God is within you. The Rabbis.

Penitence, alone of all these mysteries, has been manifestly declared to the Jews, and by Saint John, the Forerunner; and then the other mysteries; to indicate that in each man, as in the entire world, this order must be observed.

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52 government, and published in their official accounts of the empire, is demanded with the view of enabling the ruling powers to ascertain the state of the country, in order that they may apportion the due amount of government officers, and police force, to each district, and make suitable provision for the necessities of the people, in case of famine. According to the system adopted by the reigning dynasty, a considerable proportion of money and grain is retained in the provinces for the service of the state, and the exigencies of the people; and it would ]3e difficult to know what amount should be reserved, unless the average number of the inhabitants were ascertained. It is, then, to assist the government, in making proper arrangements for the home administration, and not to impose either on themselves or foreigners, that this census is taken. It is published in a work, given out by imperial authority, called the Ta-tsing-hwuy-tëen, or "Collection of statutes for the present dynasty," where the various arrangements, for the direction of the six tribunals, are fully particularized. Under the item of revenue, the account of the population occurs; and as this work has been published at different periods, it affords a criterion to judge of the state of the population through successive years.

Now the question occurs. Are these official documents to be believed, or are they not? When any European government orders a census to be made, and publishes a state paper, declaring that such and such is the result of their researches and calculations, it is generally believed. No one objects to the statement, on the ground of that government professing the


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The carnal Jews understood neither the greatness nor the humiliation of the Messiah foretold in their prophecies. They misunderstood Him in His foretold greatness, as when He said that the Messiah should be lord of David, though his son, and that He was before Abraham, who had seen Him. They did not believe Him so great as to be eternal, and they likewise misunderstood Him in His humiliation and in His death. “The Messiah,” said they, “abideth for ever, and this man says that he shall die.” Therefore they believed Him neither mortal nor eternal; they only sought in Him for a carnal greatness.

Typical.—Nothing is so like charity as covetousness, and nothing is so opposed to it. Thus the Jews, full of possessions which flattered their covetousness, were very like Christians, and very contrary. And by this means they had the two qualities which it was necessary they should have, to be very like the Messiah to typify Him, and very contrary not to be suspected witnesses.

Typical.—God made use of the lust of the Jews to make them minister to Jesus Christ, [who brought the remedy for their lust].

Charity is not a figurative precept. It is dreadful to say that Jesus Christ, who came to take away types in order to establish the truth, came only to establish the type of charity, in order to take away the existing reality which was there before.

“If the light be darkness, how great is that darkness!”

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Rh of the Romish or Greek church, or professing no religion at all; but since it is a matter of mere civil polity, with which they must have a much better acquaintance than others can possibly have, they are allowed to make their own statement, and are believed accordingly. In negociating with foreign powers, or in managing matters which immediately concern their individual interests, the Chinese do sometimes practise deception; but, in matters of sober fact and actual calculation, we do not see why the Chinese should not be credited as well others. We receive, without scruple, their account of the number of their provinces, counties, and districts; the aggregate of their officers, and the amount of their revenue; and why not take their estimate of the population? at least, until we can find one made by those who have better opportunities of ascertaining the fact. It will not do for us, who have only supposition to guide us, to contend with those who are in the habit of counting the people every year, and have such efficient means for arriving at the truth. We may make some deductions for the extravagance of eastern nations, and receive with caution the statements of different years, which we can compare together, and endeavour to ascertain the rate of increase; but we are not at liberty to call them liars, till we can prove them to have erred wilfully in this matter.

It is now time to introduce to the notice of the reader, the various estimates which have been given by the Chinese themselves, with the authorities on which they rest, in order that a complete view may be formed of the gradual growth, and present state of the Chinese population.


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Fascination. ''Somnum suum. Figura hujus mundi.''

The Eucharist. ''Comedes panem tuum. Panem nostrum.''

Inimici Dei terram lingent. Sinners lick the dust, that is to say, love earthly pleasures.

The Old Testament contained the types of future joy, and the New contains the means of arriving at it. The types were of joy; the means of penitence; and nevertheless the Paschal Lamb was eaten with bitter herbs, cum amaritudinibus.

Singularis sum ego donec transeam. —Jesus Christ before His death was almost the only martyr.

Typical.—The expressions, sword, shield. Potentissime.

We are estranged, only by departing from charity. Our prayers and our virtues are abominable before God, if they are not the prayers and the virtues of Jesus Christ. And our sins will never be the object of [mercy], but of the justice of God, if they are not [those of] Jesus Christ. He has adopted our sins, and has [admitted] us into union [with Him], for virtues are [His own, and] sins are foreign to Him; while virtues [are] foreign to us, and our sins are our own.

Let us change the rule which we have hitherto chosen for judging what is good. We had our own will as our rule. Let us now take the will of [God]; all that He wills is good and right to us, all that He does not will is [bad].

All that God does not permit is forbidden. Sins are forbidden by the general declaration that God has made, that He did not allow them. Other things which He has left without general prohibition, and which for that reason are said to be permitted, are nevertheless not always permitted.

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 For when God removes some one of them from us, and when, by the event, which is a manifestation of the will of God, it appears that God does not will that we should have a thing, that is then forbidden to us as sin; since the will of God is that we should not have one more than another. There is this sole difference between these two things, that it is certain that God will never allow sin, while it is not certain that He will never allow the other. But so long as God does not permit it, we ought to regard it as sin; so long as the absence of God's will, which alone is all goodness and all justice, renders it unjust and wrong.

To change the type, because of our weakness.

Types.—The Jews had grown old in these earthly thoughts, that God loved their father Abraham, his flesh and what sprung from it; that on account of this He had multiplied them, and distinguished them from all other nations, without allowing them to intermingle; that when they were languishing in Egypt, He brought them out with all these great signs in their favour; that He fed them with manna in the desert, and led them into a very rich land; that He gave them kings and a well-built temple, in order to offer up beasts before Him, by the shedding of whose blood they should be purified; and that at last He was to send them the Messiah to make them masters of all the world, and foretold the time of His coming.

The world having grown old in these carnal errors, Jesus Christ came at the time foretold, but not with the expected glory; and thus men did not think it was He. After His death, Saint Paul came to teach men that all these things had happened in allegory; that the kingdom of God did not consist in the flesh, but In the spirit; that the enemies of men were not the Babylonians, but the passions; that God delighted not in temples made with hands, but in a pure and contrite heart; that the circumcision of the body was

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, but that of the heart was needed; that Moses had not given them the bread from heaven, &c.

But God, not having desired to reveal these things to this people who were unworthy of them, and having nevertheless desired to foretell them, in order that they might be believed, foretold the time clearly, and expressed the things sometimes clearly, but very often in figures, in order that those who loved symbols might consider them, and those who loved what was symbolized might see it therein.

All that tends not to charity is figurative.

The sole aim of the Scripture is charity.

All which tends not to the sole end is the type of it. For since there is only one end, all which does not lead to it in express terms is figurative.

God thus varies that sole precept of charity to satisfy our curiosity, which seeks for variety, by that variety which still leads us to the one thing needful. For one thing alone is needful, and we love variety; and God satisfies both by these varieties, which lead to the one thing needful.

The Jews have so much loved the shadows, and have so strictly expected them, that they have misunderstood the reality, when it came in the time and manner foretold..

The Rabbis take the breasts of the Spouse for types, and all that does not express the only end they have, namely, temporal good.

And Christians take even the Eucharist as a type of the glory at which they aim.

The Jews, who have been called to subdue nations and kings, have been the slaves of sin; and the Christians, whose calling has been to be servants and subjects, arc free children.

A formal point.—When Saint Peter and the Apostles deliberated about abolishing circumcision, where it was a question of acting against the law of God, they did not heed the prophets, but simply the reception of the Holy Spirit in the persons uncircumcised.

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Rh small twittering birds of Finistère. Birds were everywhere. From the clouds came the ceaseless carol of skylarks; from the grain fields and the flowering gorse rose an unbroken chorus, taken up and repeated by flocks of microscopical songsters among the blackthorns on the cliffs.

"This is paradise, this wilderness," I thought.

Then, as I heard Sweetheart's mocking voice from the cliff:

"I'm not asleep!" I cried in answer. "What is it?"

"Luff has unearthed a poor little mole, but I won't allow him to hurt it."

"Jack, dear," she said, as I came up, "couldn't we keep it as a pet? See, the poor little thing is blind."

As it was blind we called it "Love," which later was changed to "Cupid," and finally, when we discovered it true gormandizing character, for "Cupid" we substituted "Cupidity," by which name it flourished and fattened.

"What a change," said Sweetheart sadly, "from Blind Love to Blind Greed!"

The mole grew very fat.


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142

morning, Siegmund went to sleep. For four hours, until seven o’clock, the womb of sleep received him and nourished him again.

“But it is finest of all to wake,” he said, as the bright sunshine of the window, and the lumining green sunshine coming through the lifted hands of the leaves, challenged him into the open.

The morning was exceedingly fair, and it looked at him so gently that his blue eyes trembled with self-pity. A fragment of scarlet geranium glanced up at him as he passed, so that amid the vermilion tyranny of the uniform it wore he could see the eyes of the flower, wistful, offering him love, as one sometimes sees the eyes of a man beneath the brass helmet of a soldier, and is startled. Everything looked at him with the same eyes of tenderness, offering him, timidly, a little love.

“They are all extraordinarily sweet,” said Siegmund to the full-mouthed scabious and the awkward, downcast ragwort. Three or four butterflies fluttered up and down in agitated little leaps, around him. Instinctively Siegmund put his hand forward to touch them.

“The careless little beggars!” he said.

When he came to the cliff tops there was the


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Rh, very bravely dressed, rustling forward with a silken sound and much silken shining to meet him. The battleships had gone; the sea was blue with a panier of diamonds; the sky was full with a misty tenderness like love. Siegmund had never recognized before the affection that existed between him and everything. We do not realize how tremendously dear and indispensable to us are the hosts of common things, till we must leave them, and we break our hearts.

“We have been very happy together,” everything seemed to say.

Siegmund looked up into the eyes of the morning with a laugh.

“It is very lovely,” he said, “whatever happens.”

So he went down to the beach; his dark blue eyes, darker from last night’s experience, smiled always with the pride of love. He undressed by his usual altar-stone.

“How closely familiar everything is,” he thought. “It seems almost as if the curves of this stone were rounded to fit in my soul.”

He touched the smooth white slope of the stone gently with discovering fingers, in the same way as he touched the cheek of Helena, or of his own babies. He found great pleasure in this feeling of intimacy with things. A very soft wind, shy as a girl, put its arms round him, and seemed to lay its cheek against his chest. He placed his hands beneath his arms, where the wind was caressing him, and his eyes opened with wondering pleasure.

“They find no fault with me,” he said. “I suppose they are as fallible as I, and so don’t judge,” he added,


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144 as he waded thigh-deep into the water, thrusting it to hear the mock-angry remonstrance.

“Once more,” he said, and he took the sea in his arms. He swam very quietly. The water buoyed him up, holding him closely clasped. He swam towards the white rocks of the headlands; they rose before him like beautiful buttressed gates, so glistening that he half expected to see fantail pigeons puffing like white irises in the niches, and white peacocks with dark green feet stepping down the terraces, trailing a sheen of silver.

“Helena is right,” he said to himself as he swam, scarcely swimming, but moving upon the bosom of the tide; “she is right, it is all enchanted. I have got into her magic at last. Let us see what it is like.”

He determined to visit again his little bay. He swam carefully round the terraces, whose pale shadows through the swift-spinning emerald facets of the water seemed merest fancy. Siegmund touched them with his foot; they were hard, cold, dangerous. He swam carefully. As he made for the archway, the shadows of the headland chilled the water. There under water, clamouring in a throng at the base of the submerged walls, were sea-women with dark locks, and young sea-girls, with soft hair, vividly green, striving to climb up out of the darkness into the morning, their hair swirling in abandon. Siegmund was half afraid of their frantic efforts.

But the tide carried him swiftly through the high gate into the porch. There was exultance in this sweeping entry. The skin-white, full-fleshed walls of the archway were dappled with green lights that danced in and out among themselves. Siegmund was


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Rh carried along in an invisible chariot, beneath the jewel-stained walls. The tide swerved, threw him as he swam against the inward-curving white rock; his elbow met the rock, and he was sick with pain. He held his breath, trying to get back the joy and magic. He could not believe that the lovely, smooth side of the rock, fair as his own side with its ripple of muscles, could have hurt him thus. He let the water carry him till he might climb out on to the shingle. There he sat upon a warm boulder, and twisted to look at his arm. The skin was grazed, not very badly, merely a ragged scarlet patch no bigger than a carnation petal. The bruise, however, was painful, especially when, a minute or two later, he bent his arm.

“No,” said he pitiably to himself, “it is impossible it should have hurt me. I suppose I was careless.”

Nevertheless, the aspect of the morning changed. He sat on the boulder looking out on the sea. The azure sky and the sea laughed on, holding a bright conversation one with another. The two headlands of the tiny bay gossiped across the street of water. All the boulders and pebbles of the seashore played together.

“Surely,” said Siegmund, “they take no notice of me; they do not care a jot or a tittle for me. I am a fool to think myself one with them.”

He contrasted this with the kindness of the morning as he had stood on the cliffs.

“I was mistaken,” he said. “It was an illusion.”

He looked wistfully out again. Like neighbours leaning from opposite windows of an overhanging street, the headlands were occupied one with another. 10


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146 White rocks strayed out to sea, followed closely by other white rocks. Everything was busy, interested, occupied with its own pursuit and with its own comrades. Siegmund alone was without pursuit or comrade.

“They will all go on the same; they will be just as gay. Even Helena, after a while, will laugh and take interest in others. What do I matter?”

Siegmund thought of the futility of death: “Why should I be turned out of the game?” he asked himself, rebelling. He frowned, and answered: “Oh, Lord!—the old argument!”

But the thought of his own expunging from the picture was very bitter.

“Like the puff from the steamer’s funnel, I should be gone.”

He looked at himself, at his limbs and his body in the pride of his maturity. He was very beautiful to himself.

“Nothing, in the place where I am,” he said. “Gone, like a puff of steam that melts on the sunshine.”

Again Siegmund looked at the sea. It was glittering with laughter as at a joke.

“And I,” he said, lying down in the warm sand, “I am nothing. I do not count; I am inconsiderable.”

He set his teeth with pain. There were no tears, there was no relief. A convulsive gasping shook him


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Rh as he lay on the sands. All the while he was arguing with himself.

“Well,” he said, “if I am nothing dead I am nothing alive.”

But the vulgar proverb arose—“Better a live dog than a dead lion,” to answer him. It seemed an ignominy to be dead. It meant, to be overlooked, even by the smallest creature of God’s earth. Surely that was a great ignominy.

Helena, meanwhile, was bathing, for the last time, by the same seashore with him. She was no swimmer. Her endless delight was to explore, to discover small treasures. For her the world was still a great wonder-box which hid innumerable sweet toys for surprises in all its crevices. She had bathed in many rock-pools’ tepid baths, trying first one, then another. She had lain on the sand where the cold arms of the ocean lifted her and smothered her impetuously, like an awful lover.

“The sea is a great deal like Siegmund,” she said, as she rose panting, trying to dash her nostrils free from water. It was true; the sea as it flung over her filled her with the same uncontrollable terror as did Siegmund when he sometimes grew silent and strange in a tide of passion.

She wandered back to her rock-pools; they were bright and docile; they did not fling her about in a game of terror. She bent over watching the anemone’s fleshy petals shrink from the touch of her shadow, and she laughed to think they should be so needlessly fearful. The flowing tide trickled noiselessly among the rocks, widening and deepening insidiously her little pools. Helena retreated towards a large cave round


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148 the bend. There the water gurgled under the bladder-wrack of the large stones; the air was cool and clammy. She pursued her way into the gloom, bending, though there was no need, shivering at the coarse feel of the seaweed beneath her naked feet. The water came rustling up beneath the fucus as she crept along on the big stones; it returned with a quiet gurgle which made her shudder, though even that was not disagreeable. It needed, for all that, more courage than was easy to summon before she could step off her stone into the black pool that confronted her. It was festooned thick with weeds that slid under her feet like snakes. She scrambled hastily upwards towards the outlet.

Turning, the ragged arch was before her, brighter than the brightest window. It was easy to believe the light-fairies stood outside in a throng, excited with fine fear, throwing handfuls of light into the dragon’s hole.

“How surprised they will be to see me!” said Helena, scrambling forward, laughing.

She stood still in the archway, astounded. The sea was blazing with white fire, and glowing with azure as coals glow red with heat below the flames. The sea was transfused with white burning, while over it hung the blue sky in a glory, like the blue smoke of the fire of God. Helena stood still and worshipped. It was a moment of astonishment, when she stood breathless and blinded, involuntarily offering herself for a thank-offering. She felt herself confronting God at home in His white incandescence, His fire settling on her like the Holy Spirit. Her lips were parted in a woman’s joy of adoration.


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Rh The moment passed, and her thoughts hurried forward in confusion.

“It is good,” said Helena; “it is very good.” She looked again, and saw the waves like a line of children racing hand in hand, the sunlight pursuing, catching hold of them from behind, as they ran wildly till they fell, caught, with the sunshine dancing upon them like a white dog.

“It is really wonderful here!” said she; but the moment had gone, she could not see again the grand burning of God among the waves. After a while she turned away.

As she stood dabbling her bathing dress in a pool, Siegmund came over the beach to her.

“You are not gone, then?” he said.

“Siegmund!” she exclaimed, looking up at him with radiant eyes, as if it could not be possible that he had joined her in this rare place. His face was glowing with the sun’s inflaming, but Helena did not notice that his eyes were full of misery.

“I, actually,” he said, smiling.

“I did not expect you,” she said, still looking at him in radiant wonder. “I could easier have expected”—she hesitated, struggled, and continued—“Eros walking by the sea. But you are like him,” she said, looking radiantly up into Siegmund’s face. “Isn’t it beautiful this morning?” she added.

Siegmund endured her wide, glad look for a moment, then he stooped and kissed her. He remained moving his hand in the pool, ashamed, and full of contradiction. He was at the bitter point of farewell; could see, beyond the glamour around him, the ugly building of his real life.


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150 “Isn’t the sea wonderful this morning?” asked Helena, as she wrung the water from her costume.

“It is very fine,” he answered. He refrained from saying what his heart said: “It is my last morning; it is not yours. It is my last morning, and the sea is enjoying the joke, and you are full of delight.”

“Yes,” said Siegmund, “the morning is perfect.”

“It is,” assented Helena warmly. “Have you noticed the waves? They are like a line of children chased by a white dog.”

“Ay!” said Siegmund.

“Didn’t you have a good time?” she asked, touching with her finger-tips the nape of his neck as he stooped beside her.

“I swam to my little bay again,” he replied.

“Did you?” she exclaimed, pleased.

She sat down by the pool, in which she washed her feet free from sand, holding them to Siegmund to dry.

“I am very hungry,” she said.

“And I,” he agreed.

“I feel quite established here,” she said gaily, something in his position having reminded her of their departure.

He laughed.

“It seems another eternity before the three forty-five train, doesn’t it?” she insisted.

“I wish we might never go back,” he said.

Helena sighed.

“It would be too much for life to give. We have had something, Siegmund,” she said.

He bowed his head, and did not answer.

“It has been something, dear,” she repeated.

He rose and took her in his arms.


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Rh “Everything,” he said, his face muffled in the shoulder of her dress. He could smell her fresh and fine from the sea. “Everything!” he said.

She pressed her two hands on his head.

“I did well, didn’t I, Siegmund ?” she asked. Helena felt the responsibility of this holiday. She had proposed it; when he had withdrawn, she had insisted, refusing to allow him to take back his word, declaring that she should pay the cost. He permitted her at last.

“Wonderfully well, Helena,” he replied.

She kissed his forehead.

“You are everything,” he said.

She pressed his head on her bosom.


text: The Trespasser/Chapter 17

title: The Trespasser/Chapter 17


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 They thought it more certain that God approved of those whom He filled with His Spirit, than it was that the law must be obeyed. They knew that the end of the law was only the Holy Spirit; and that thus, as men certainly had this without circumcision, it was not necessary.

Fac secundum exemplar quod tibi ostensum est in monte. —The Jewish religion then has been formed on its likeness to the truth of the Messiah; and the truth of the Messiah has been recognised by the Jewish religion, which was the type of it.

Among the Jews the truth was only typified; in heaven it is revealed.

In the Church it is hidden, and recognised by its resemblance to the type.

The type has been made according to the truth, and the truth has been recognised according to the type.

Saint Paul says himself that people will forbid to marry, and he himself speaks of it to the Corinthians in a way which is a snare. For if a prophet has said the one, and Saint Paul had then said the other, he would have been accused.

Typical.—“Do all things according to the pattern which has been shown thee on the mount.” On which Saint Paul says that the Jews have shadowed forth heavenly things.

…And yet this Covenant, made to blind some and enlighten others, indicated in those very persons, whom it blinded, the truth which should be recognised by others. For the visible blessings which they received from God were so great and so divine, that He indeed appeared able to give them those that are invisible, and a Messiah.

For nature is an image of grace, and visible miracles are images of the invisible. Ut sciatis…tibi dico: Surge.

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 Isaiah says that Redemption will be as the passage of the Red Sea.

God has then shown by the deliverance from Egypt, and from the sea, by the defeat of kings, by the manna, by the whole genealogy of Abraham, that He was able to save, to send down bread from heaven, &c.; so that the people hostile to Him are the type and the representation of the very Messiah whom they know not, &c.

He has then taught us at last that all these things were only types, and what is “true freedom,” a “true Israelite,” “true circumcision,” “true bread from heaven,” &c.

In these promises each one finds what he has most at heart, temporal benefits or spiritual, God or the creatures; but with this difference, that those who therein seek the creatures find them, but with many contradictions, with a prohibition against loving them, with the command to worship God only, and to love Him only, which is the same thing, and, finally, that the Messiah came not for them; whereas those who therein seek God find Him, without any contradiction, with the command to love Him only, and that the Messiah came in the time foretold, to give them the blessings which they ask.

Thus the Jews had miracles and prophecies, which they saw fulfilled, and the teaching of their law was to worship and love God only; it was also perpetual. Thus it had all the marks of the true religion; and so it was. But the Jewish teaching must be distinguished from the teaching of the Jewish law. Now the Jewish teaching was not true, although it had miracles and prophecy and perpetuity, because it had not this other point of worshipping and loving God only.

The veil, which is upon these books for the Jews, is there also for evil Christians, and for all who do not hate themselves.

But how well disposed men are to understand them and to know Jesus Christ, when they truly hate themselves!

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had shaved and dressed, and come down to breakfast. Mrs. Curtiss brought in the coffee. She was a fragile little woman, of delicate, gentle manner.

“The water would be warm this morning,” she said, addressing no one in particular.

Siegmund stood on the hearthrug with his hands behind him, swaying from one leg to the other. He was embarrassed always by the presence of the amiable little woman; he could not feel at ease before strangers, in his capacity of accepted swain of Helena.

“It was,” assented Helena. “It was as warm as new milk.”

“Ay, it would be,” said the old lady, looking in admiration upon the experience of Siegmund and his beloved. “And did ye see the ships of war?” she asked.

“No, they had gone,” replied Helena.

Siegmund swayed from foot to foot, rythmically.

“You’ll be coming in to dinner to-day?” asked the old lady.

Helena arranged the matter.

“I think ye both look better,” Mrs. Curtiss said. She glanced at Siegmund.

He smiled constrainedly.


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Rh “I thought ye looked so worn when you came,” she said sympathetically.

“He had been working hard,” said Helena, also glancing at him.

He bent his head, and was whistling without making any sound.

“Ay,” sympathized the little woman. “And it’s a very short time for you. What a pity ye can’t stop for the fireworks at Cowes on Monday. They are grand, so they say.”

Helena raised her eyebrows in polite interest. “Have you never seen them?” she asked.

“No,” replied Mrs. Curtiss. “I’ve never been able to get; but I hope to go yet.”

“I hope you may,” said Siegmund.

The little woman beamed on him. Having won a word from him, she was quite satisfied.

“Well,” she said brightly, “the eggs must be done by now.”

She tripped out, to return directly.

“I’ve brought you,” she said, “some of the Island cream, and some white currants, if ye’ll have them. You must think well of the Island, and come back.”

“How could we help?” laughed Helena.

“We will,” smiled Siegmund.

When finally the door was closed on her Siegmund sat down in relief. Helena looked in amusement at him. She was perfectly self-possessed in presence of the delightful little lady.

“This is one of the few places that has ever felt like home to me,” she said. She lifted a tangled bunch of fine white currants.

“Ah!” exclaimed Siegmund, smiling at her.


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154 “One of the few places where everything is friendly,” she said. “And everybody.”

“You have made so many enemies?” he asked, with gentle irony.

“Strangers,” she replied. “I seem to make strangers of all the people I meet.”

She laughed in amusement at this mot. Siegmund looked at her intently. He was thinking of her left alone amongst strangers.

“Need we go—need we leave this place of friends?” he said, as if ironically. He was very much afraid of tempting her.

She looked at the clock on the mantelpiece and counted: “One, two, three, four, five hours, thirty-five minutes. It is an age yet,” she laughed.

Siegmund laughed too, as he accepted the particularly fine bunch of currants she had extricated for him.


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A type conveys absence and presence, pleasure and pain.

A cipher has a double meaning, one clear, and one in which it is said that the meaning is hidden.

Types.—A portrait conveys absence and presence, pleasure and pain. The reality excludes absence and pain.

To know if the law and the sacrifices are a reality or a type, we must see if the prophets, in speaking of these things, confined their view and their thought to them, so that they saw only the old covenant; or if they saw therein something else of which they were the representation, for in a portrait we see the thing figured. For this we need only examine what they say of them.

When they say that it will be eternal, do they mean to speak of that covenant which they say will be changed; and so of the sacrifices, &c.?

A cipher has two meanings. When we find out an important letter in which we discover a clear meaning, and in which it is nevertheless said that the meaning is veiled and obscure, that it is hidden, so that we might read the letter without seeing it, and interpret it without understanding it, what must we think but that here is a cipher with a double meaning, and the more so if we find obvious contradictions in the literal meaning? The prophets have clearly said that Israel would be always loved by God, and that the law would be eternal; and they have said that their meaning would not be understood, and that it was veiled.

How greatly then ought we to value those who interpret the cipher, and teach us to understand the hidden meaning, especially if the principles which they educe are perfectly clear and natural! This is what Jesus Christ did, and the Apostles. They broke the seal; He rent the veil, and revealed the spirit. They have taught us through this that the enemies of man are his passions; that the Redeemer would be spiritual, and His reign spiritual; that there would

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text: The Trespasser/Chapter 18

title: The Trespasser/Chapter 18


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 be two advents, one in lowliness to humble the proud, the other in glory to exalt the humble; that Jesus Christ would be both God and man.

Types.—Jesus Christ opened their mind to understand the Scriptures.

Two great revelations are these, (1.) All things happened to them in types: vere Israelites, vere liberi, true bread from Heaven. (2.) A God humbled to the Cross. It was necessary that Christ should suffer in order to enter into glory, “that He should destroy death through death.” Two advents.

Types.—When once this secret is disclosed, it is impossible not to see it. Let us read the Old Testament in this light, and let us see if the sacrifices were real; if the fatherhood of Abraham was the true cause of the friendship of God; and if the promised land was the true place of rest. No. They are therefore types. Let us in the same way examine all those ordained ceremonies, all those commandments which are not of charity, and we shall see that they are types.

All these sacrifices and ceremonies were then either types or nonsense. Now there are things clear, and too lofty, to be thought nonsense.

To know if the prophets confined their view in the Old Testament, or saw therein other things.

Typical.—The key of the cipher. Veri adoratores. —Ecce agnus Dei qui tollit peccata mundi.

Is. i. 21. Change of good into evil, and the vengeance of God. Is. x. 1; xxvi. 20; xxviii. i1? [sic]. Miracles: Is. xxxiii. 9; xl. 17; xli. 26; xliii. 13.

Jer. xi. 21; xv. 12; xvii. 9. Pravum est cor omnium et incrustabile; quis cognoscet illud? that is to say, Who can

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 know all its evil? For it is already known to be wicked. Ego dominus, &c.—vii. 14. Faciam domui huic, &c.—Trust in external sacrifices—vii. 22. Quia non sum locutus, &c. Outward sacrifice is not the essential point—xi. 13. Secundum numerum, &c. A multitude of doctrines.

Is. xliv. 20-24; liv. 8; lxiii. 12-17; lxvi. 17. Jer. ii.. 35; iv. 22-24; v. 4, 29-31; vi. 16; xxiii. 15-17.

Types.—The letter kills. All happened in types. Here is the cipher which Saint Paul gives us. Christ must suffer. An humiliated God. Circumcision of the heart, true fasting, true sacrifice, a true temple. The prophets have shown that all these must be spiritual.

Not the meat which perishes, but that which does not perish.

“Ye shall be free indeed.” Then the other freedom was only a type of freedom.

“I am the true bread from Heaven.”

Contradiction.—We can only describe a good character by reconciling all contrary qualities, and it is not enough to keep up a series of harmonious qualities without reconciling contradictory ones. To understand the meaning of an author, we must make all the contrary passages agree.

Thus, to understand Scripture, we must have a meaning in which all the contrary passages are reconciled. It is not enough to have one which suits many concurring passages; but it is necessary to have one which reconciles even contradictory passages.

Every author has a meaning in which all the contradictory passages agree, or he has no meaning at all. We cannot affirm the latter of Scripture and the prophets; they undoubtedly are full of good sense. We must then seek for a meaning which reconciles all discrepancies.

The true meaning then is not that of the Jews; but in Jesus Christ all the contradictions are reconciled.

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 The Jews could not reconcile the cessation of the royalty and principality, foretold by Hosea, with the prophecy of Jacob.

If we take the law, the sacrifices, and the kingdom as realities, we cannot reconcile all the passages. They must then necessarily be only types. We cannot even reconcile the passages of the same author, nor of the same book, nor sometimes of the same chapter, which indicates copiously what was the meaning of the author. As when Ezekiel, chap. xx., says that man will live by the commandments of God and will not live by them.

Types.—If the law and the sacrifices are the truth, it must please God, and must not displease Him. If they are types, they must be both pleasing and displeasing.

Now in all the Scripture they are both pleasing and displeasing. It is said that the law shall be changed; that the sacrifice shall be changed; that they shall be without law, without a prince, and without a sacrifice; that a new covenant shall be made; that the law shall be renewed; that the precepts which they have received are not good; that their sacrifices are abominable; that God has demanded none of them.

It is said, on the contrary, that the law shall abide for ever; that this covenant shall be for ever; that sacrifice shall be eternal; that the sceptre shall never depart from among them, because it shall not depart from them till the eternal King comes.

Do all these passages indicate what is real? No. Do they then indicate what is typical? No, but what is either real or typical. But the first passages, excluding as they do reality, indicate that all this is only typical.

All these passages together cannot be applied to reality; all can be said to be typical; therefore they are not spoken of reality, but of the type.

Agnus occisus est ab origine mundi. A sacrificing judge.

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text:
Author:Hosea

Works

 * Book of Hosea

title: Author:Hosea


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Rh I sift the snow on the mountains below, And their great pines groan aghast; And all the night ’tis my pillow white, While I sleep in the arms of the blast. Sublime on the towers of my skiey bowers, Lightning my pilot sits, In a cavern under is fettered the thunder, It struggles and howls at fits; Over earth and ocean, with gentle motion, This pilot is guiding me, Lured by the love of the genii that move In the depths of the purple sea; Over the rills, and the crags, and the hills, Over the lakes and the plains, Wherever he dream, under mountain or stream, The Spirit he loves remains; And I all the while bask in heaven’s blue smile, Whilst he is dissolving in rains.

The sanguine sunrise, with his meteor eyes, And his burning plumes outspread, Leaps on the back of my sailing rack, When the morning star shines dead.


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198 As on the jag of a mountain crag, Which an earthquake rocks and swins, An eagle alit one moment may sit In the light of its golden wings. And when sunset may breathe, from the lit sea beneath, Its ardours of rest and of love, And the crimson pall of eve may fall From the depth of heaven above, With wings folded I rest, on mine airy nest, As still as a brooding dove.

That orbed maiden with white fire laden, Whom mortals call the moon, Glides glimmering o'er my fleece-like floor, By the midnight breezes strewn; And wherever the beat of her unseen feet, Which only the angels hear, May have broken the woof of my tent's thin roof, The stars peep behind her and peer; And I laugh to see them whirl and flee, Like a swarm of golden bees,


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Contradictions.—The sceptre till the Messiah,—without king or prince.

The eternal law,—changed.

The eternal covenant,—a new covenant.

Good laws,—bad precepts. Ezekiel.

Types.—When the word of God, which is really true, is false literally, it is true spiritually. Sede a dextris meis: this is false literally, therefore it is true spiritually.

In these expressions, God is spoken of after the manner of men; and this means nothing else but that the intention which men have in giving a seat at their right hand, God will have also. It is then an indication of the intention of God, not of His manner of carrying it out.

Thus when it is said, “God has received the odour of your incense, and will in recompense give you a rich land,” that is equivalent to saying that the same intention which a man would have, who, pleased with your perfumes, should in recompense give you a rich land, God will have towards you, because you have had towards [Him] the same intention as a man has towards him, to whom he presents perfumes. So iratus est, a “jealous God,” &c. For, the things of God being inexpressible, they cannot be spoken of otherwise, and the Church makes use of them even to-day: Quia confortavit seras, &c.

It is not allowable to attribute to Scripture the meaning which it has not revealed to us that it has. Thus, to say that the closed mem of Isaiah signifies six hundred, has not been revealed. It might be said that the final tsadé and the he deficientes may signify mysteries. But it is not allowable to say so, and still less to say this is the way of the philosopher's stone. But we say that the literal meaning is not the true meaning, because the prophets have themselves said so.

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Rh When I widen the rent in my wind-built tent, Till the calm rivers, lakes, and seas, Like strips of the sky fallen through me on high, Are each paved with the moon and these.

I bind the sun's throne with a burning zone, And the moon's with a girdle of pearl; The volcanos are dim, and the stars reel and swim, When the whirlwinds my banner unfurl. From cape to cape, with a bridge-like shape, Over a torrent sea, Sunbeam-proof, I hang like a roof, The mountains its columns be. The triumphal arch through which I march With hurricane, fire, and snow, When the powers of the air are chained to my chair, Is the million-coloured bow; The sphere-fire above its soft colours wove, While the moist earth was laughing below.

I am the daughter of earth and water, And the nursling of the sky; I pass through the pores of the ocean and shores; I change, but I cannot die.


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I do not say that the mem is mystical.

Moses (Deut. xxx.) promises that God will circumcise their heart to render them capable of loving Him.

One saying of David, or of Moses, as for instance that “God will circumcise the heart,” enables us to judge of their spirit. If all their other expressions were ambiguous, and left us in doubt whether they were philosophers or Christians, one saying of this kind would in fact determine all the rest, as one sentence of Epictetus decides the meaning of all the rest to be the opposite. So far ambiguity exists, but not afterwards.

If one of two persons, who are telling silly stories, uses language with a double meaning, understood in his own circle, while the other uses it with only one meaning, any one not in the secret, who hears them both talk in this manner, will pass upon them the same judgment. But if afterwards, in the rest of their conversation one says angelic things, and the other always dull common-places, he will judge that the one spoke in mysteries, and not the other; the one having sufficiently shown that he is incapable of such foolishness, and capable of being mysterious; and the other that he is incapable of mystery, and capable of foolishness.

The Old Testament is a cipher.

There are some who see clearly that man has no other enemy than lust, which turns him from God, and not God; and that he has no other good than God, and not a rich land. Let those who believe that the good of man is in the flesh,

title: Page:Blaise Pascal works.djvu/243


text:
Page:Blaise Pascal works.djvu/244

 and evil in what turns him away from sensual pleasures, [satiate] themselves with them, and [die] in them. But let those who seek God with all their heart, who are only troubled at not seeing Him, who desire only to possess Him, and have as enemies only those who turn them away from Him, who are grieved at seeing themselves surrounded and overwhelmed with such enemies, take comfort. I proclaim to them happy news. There exists a Redeemer for them. I shall show Him to them. I shall show that there is a God for them. I shall not show Him to others. I shall make them see that a Messiah has been promised, who should deliver them from their enemies, and that One has come to free them from their iniquities, but not from their enemies.

When David foretold that the Messiah would deliver His people from their enemies, one can believe that in the flesh these would be the Egyptians; and then I cannot show that the prophecy was fulfilled. But one can well believe also that the enemies would be their sins; for indeed the Egyptians were not their enemies, but their sins were so. This word, enemies, is therefore ambiguous. But if he says elsewhere, as he does, that He will deliver His people from their sins, as indeed do Isaiah and others, the ambiguity is removed, and the double meaning of enemies is reduced to the simple meaning of iniquities. For if he had sins in his mind, he could well denote them as enemies; but if he thought of enemies, he could not designate them as iniquities.

Now Moses, David, and Isaiah used the same terms. Who will say then that they have not the same meaning, and that David's meaning, which is plainly iniquities when he spoke of enemies, was not the same as [that of] Moses when speaking of enemies?

Daniel (ix.) prays for the deliverance of the people from the captivity of their enemies. But he was thinking of sins, and to show this, he says that Gabriel came to tell him that his prayer was heard, and that there were only seventy weeks to wait, after which the people would be freed from iniquity, sin would have an end, and the Redeemer, the Holy of Holies, would bring eternal justice, not legal, but eternal.

title: Page:Blaise Pascal works.djvu/244


text:
Prometheus Unbound; a lyrical drama in four acts with other poems/The Cloud

Mrak (Shelley) Le Nuage (Shelley) Chmura Molnet (Shelley)


text:
Page:Prometheus Unbound - Shelley.djvu/186

of cloudless nights! Paradise of golden lights!  Deep, immeasurable, vast, Which art now, and which wert then!  Of the present and the past, Of the eternal where and when,  Presence-chamber, temple, home,  Ever-canopying dome,  Of acts and ages yet to come!


text: Author:Joseph Francis Delany

title: Author:Joseph Francis Delany


text:
Page:Prometheus Unbound - Shelley.djvu/187

Rh Glorious shapes have life in thee, Earth, and all earth’s company;  Living globes which ever throng Thy deep chasms and wildernesses;  And green worlds that glide along; And swift stars with flashing tresses;  And icy moons most cold and bright,  And mighty suns beyond the night,  Atoms of intensest light.

Even thy name is as a god, Heaven! for thou art the abode  Of that power which is the glass Wherein man his nature sees.  Generations as they pass Worship thee with bended knees.  Their unremaining gods and they  Like a river roll away:  Thou remainest such alway.

Thou art but the mind’s first chamber, Round which its young fancies clamber,


text:
Page:Prometheus Unbound - Shelley.djvu/188

184  Like weak insects in a cave, Lighted up by stalactites;  But the portal of the grave, Where a world of new delights  Will make thy best glories seem  But a dim and noonday gleam  From the shadow of a dream!

Peace! the abyss is wreathed with scorn At your presumption, atom-born!  What is heaven? and what are ye Who its brief expanse inherit?  What are suns and spheres which flee With the instinct of that spirit  Of which ye are but a part?  Drops which Nature’s mighty heart  Drives through thinnest veins. Depart!

What is heaven? a globe of dew, Filling in the morning new


text:
Page:Prometheus Unbound - Shelley.djvu/189

Rh  Some eyed flower whose young leaves waken On an unimagined world:  Constellated suns unshaken, Orbits measureless, are furled  In that frail and fading sphere,  With ten millions gathered there,  To tremble, gleam, and disappear.


text:
Prometheus Unbound; a lyrical drama in four acts with other poems/Ode to Heaven

Óda nebi


text: Author:Francis Patrick Siegfried

title: Author:Francis Patrick Siegfried


text:
Author talk:Francis Patrick Siegfried

Initial
P apparently stands for Patrick. Charles Matthews (talk) 11:18, 25 August 2012 (UTC)

title: Author talk:Francis Patrick Siegfried


text: Author:John Corbett

title: Author:John Corbett


text: Dictionary of National Biography, 1885-1900/Joan (1328-1385)


text: Page:A Girl of the Limberlost.djvu/323

title: Page:A Girl of the Limberlost.djvu/323


text:
Page:A Girl of the Limberlost.djvu/501

Rh for the door to hide the tears which were rolling down her cheeks.

"I must help," said Ammon disappearing also. "Elnora,” he called, catching up with her, "take me where I can cry, too. Wasn't she great?"

"Superb!" exclaimed Elnora. "I have no words. I feel so humbled!"

"So do I," said Ammon. "I think a great deed like that always makes one feel so. Now are you happy?"

"Unspeakably happy!" answered Elnora.

title: Page:A Girl of the Limberlost.djvu/501


text: Page:A Girl of the Limberlost.djvu/437

title: Page:A Girl of the Limberlost.djvu/437


text: Dictionary of National Biography, 1885-1900/Carew, Richard (1555-1620)


text: A Brief History of Wood-engraving

title: A Brief History of Wood-engraving


text:
User talk:Galiart1

— billinghurst  sDrewth  12:47, 25 August 2012 (UTC)

title: User talk:Galiart1


text: Author:Ernesto Buonaiuti

title: Author:Ernesto Buonaiuti


text: Dictionary of National Biography, 1885-1900/Carew, Richard (d.1643?)


text:
Author:Joseph Cundall

Works

 * A Brief History of Wood-engraving from its Invention, 1895

title: Author:Joseph Cundall


text: Dictionary of National Biography, 1885-1900/Carew, Robert


text: Dictionary of National Biography, 1885-1900/Carew, Thomas


text: Dictionary of National Biography, 1885-1900/Carey, David


text: Dictionary of National Biography, 1885-1900/Carey, Elizabeth


text: Dictionary of National Biography, 1885-1900/Carey, Eustace


text: Dictionary of National Biography, 1885-1900/Carey, Felix


text: Talk:A Brief History of Wood-engraving

title: Talk:A Brief History of Wood-engraving


text: Dictionary of National Biography, 1885-1900/Carey, Henry (1596-1661)


text: Dictionary of National Biography, 1885-1900/Carey, Henry (d.1743)


text: Dictionary of National Biography, 1885-1900/Carey, John (1756-1826)


text: Dictionary of National Biography, 1885-1900/Joan of Navarre


text: Dictionary of National Biography, 1885-1900/Carey, Robert


text: Dictionary of National Biography, 1885-1900/Carey, Mathew


text: Author:Wendell Stephen Reilly

title: Author:Wendell Stephen Reilly


text:
Page:Beowulf (Wyatt).djvu/238

214 : þām = þām þe, 2199, 2779. ''Correl. with sē used as a rel. pron.:'' sē…sē, 2406–7. Particular usages: (1) gen. neut. þæs, of that, of this, thereof, for that, for this, therefor, 7, 16, 114, 350, 588, 1145, 1692, 1778, 2032, 2239, 2335; therefore, 900, 1992. ''Correl. with þæt, conj., 2026–8, etc. See also þæs, adv.'' (2) ''instr. neut.'' þȳ, þē, therefore, 1273, 2067. ''Correl. with þē, conj.'' (q. v.), 487, 1436, 2638. Often with comparatives, : 821, 974, 1902, 2277, 2687, 2749, 2880; nō þȳ ǣr, “none the sooner,” 754, etc. (3) ''instr. neut.'' þon; þon mā, “(the) more,” 504; æfter þon, “after that,” 724; ǣr þon, “ere,” 731; be þon, “by that,” 1722; tō þon, þæt, “until,” 2591, 2845. See also under tō.

II. ''Rel. pron.,, who, which, what; m. sē, 143, 370, 1610, 2407, 2865, etc.; sē for sēo, 2421 (see also þe); neut. þæt = “what,” 15, 1466, 1748; m. acc. þone, 1354, 2048, 2751; f. acc. þā, 2022; gen. neut. Gode þancode…þæs se man gespræc, “thanked God for what the man spake,” 1398; þæs ic wēne, “according to what I expect, as I ween,” 272; so, 383; dat. sing. m. and neut. þǣm, 310, 374, 1363, 1688; þām, 2612; pl.'' þā, 704, etc. See also þǣs, adv.

þæs þe, see under þæs.

secg, st. m., man, etc., 208, 213,

title: Page:Beowulf (Wyatt).djvu/238


text: Author:Edward Henry Conington

title: Author:Edward Henry Conington


text:
Author:Florence Marie Rudge

Contributions to the Catholic Encyclopedia

 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in
 * Daughters of Divine Charity, Sisters of Divine Charity, in

title: Author:Florence Marie Rudge


text:
Page:Weird Tales volume 31 number 03.djvu/108

T THE core of the strange garden, where a circular space was still vacant amid the crowding growths, Adompha came to a mound of loamy, fresh-dug earth. Beside it, wholly nude, and pale and supine as if in death, there lay the odalisque Thuloneah. Near her, various knives and other implements, together with vials of liquid balsams and viscid gums that Dwerulas used in his grafting, had been emptied upon the ground from a leathern bag. A plant known as the dedaim, with a bulbous, pulpy, whitish-green bole from whose center rose and radiated several leafless reptilian boughs, dripped upon Thuloneah's bosom an occasional drop of yellowish-red ichor from incisions made in its smooth bark.

Behind the loamy mound, Dwerulas rose to view with the suddenness of a demon emerging from his subterrene lair. In his hands he held the spade with which he had just finished digging a deep and grave-like hole. Beside the regal stature and girth of Adompha. he seemed no more than a wizened dwarf. His aspect bore all the marks of immense age, as if dusty centuries had sered his flesh and sucked the blood from his veins. His eyes glowed in the bottom of pit-like orbits; his features were black and sunken as those of a long-dead corpse; his body was gnarled as some millennial desert cedar. He stooped incessantly, so that his lank, knotty arms hung almost to the ground. Adompha marveled at the strength of those arms; marveled that Dwerulas could have wielded the heavy shovel so expeditiously, could have carried to the garden on his back the burden of those victims whose members he had utilized in his experiments. The king had never demeaned himself to assist at such labors; but, after indicating from time to time the people whose disappearance would in no wise displease him, had done nothing more than watch and supervise the baroque gardening.

"Is she dead?" Adompha questioned, eyeing the luxurious limbs and body of Thuloneah without emotion.

"Nay," said Dwerulas, in a voice harsh as a rusty coffin-hinge, "but I have administered to her the drowsy and overpowering juice-of the dedaim. Her heart beats impalpably, her blood flows with the sluggishness of that mingled ichor. She will not reawaken ... save as a part of the garden's life, sharing its obscure sentience. I wait now your further instructions. What portion ... or portions?"

"Her hands were very deft," said Adompha, as if musing aloud, in reply to the half-uttered question. "They knew the subtle ways of love and were learned in all amorous arcs. I would have you preserve her hands ... but nothing else." ...

A strange story indeed is this, written in the magic words of one of the greatest living masters of weird fiction. What happened to Thuloneah when her arms were grafted to the dedaim tree makes a fascinating and unusual weird story of immense interest and power. It will be printed complete in the April issue of :

———Also———


text: Wikisource:Community portal

title: Wikisource:Community portal


text: Weird Tales/Volume 31/Issue 3/The Eyrie

title: Weird Tales/Volume 31/Issue 3/The Eyrie


text: Author:William F. Zuckert

title: Author:William F. Zuckert


text: Author:Richard F. Behm

title: Author:Richard F. Behm


text: Author:N. J. O'Neail

title: Author:N. J. O'Neail


text: Author:Richard Kraft

title: Author:Richard Kraft


text: Author:Karl Keen Webber

title: Author:Karl Keen Webber


text: Author:Julius Hopkins

title: Author:Julius Hopkins


text: Author:M. W. Schauffler

title: Author:M. W. Schauffler


text: Author:Joseph Vernon Shea

title: Author:Joseph Vernon Shea


text: Author:Margaret H. Gray

title: Author:Margaret H. Gray


text: Author:Michael Liene

title: Author:Michael Liene


text: Author:Alvin Victor Pershing

title: Author:Alvin Victor Pershing


text: Author:J. Mackay Tait

title: Author:J. Mackay Tait


text: Author:Thomas Ollive Mabbott

title: Author:Thomas Ollive Mabbott


text: Author:James Whiting Saunders

title: Author:James Whiting Saunders


text: Author:Paul L. McCleave

title: Author:Paul L. McCleave


text: Author:Seymour Kapetansky

title: Author:Seymour Kapetansky


text: Author:Harold F. Keating

title: Author:Harold F. Keating


text:
Author:Howard Brenton MacDonald

Works

 * , with response from Robert Bloch
 * , with response from Robert Bloch
 * , with response from Robert Bloch

title: Author:Howard Brenton MacDonald


text: Author:H. W. Marian

title: Author:H. W. Marian


text: Author:Andrew Galet

title: Author:Andrew Galet


text: Author:Orin Sumner McFarland

title: Author:Orin Sumner McFarland


text: Author:Flo M. Post

title: Author:Flo M. Post


text:
Page:Stories by Foreign Authors (Scandinavian).djvu/96

88 always did when entering upon a subject, using it as he would a toothpick, letting it hang loosely in one corner of his mouth, or turning it more quickly or slowly, according to the humor he was in. Canute now saw with surprise, that the straw moved very fast. He asked quickly, "Do you think we ought to agree to this?"

Lars answered dryly, "Yes, I do."

The whole assembly, feeling that Canute was of quite a different opinion, seemed struck, and looked at Lars, who said nothing further, nor was further questioned. Canute turned to another subject, as if nothing had happened, and did not again resume the question till toward the close of the meeting, when he asked with an air of indifference if they should send it back to the Foged for closer consideration, as it certainly was contrary to the mind of the people of the parish, by whom the grain-magazine was highly valued; also, if he should put upon the record, "Proposal deemed inexpedient."

"Against one vote," said Lars.

"Against two," said another instantly.

"Against three," said a third, and before the chairman had recovered from his surprise, a majority had declared in favor of the proposal.

He wrote; then read in a low tone, "Referred for acceptance, and the meeting adjourned." Canute, rising and closing the "Records," blushed deeply, but resolved to have this vote


text:
Page:Stories by Foreign Authors (Scandinavian).djvu/97

Rh defeated in the parish meeting. In the yard he hitched his horse to the wagon, and Lars came and seated himself by his side. On the way home they spoke upon various subjects, but not upon this.

On the following day Canute's wife started for Lars' house, to inquire of his wife if anything had happened between their husbands; Canute had appeared so queerly when he returned home the evening previous. A little beyond the house she met Lars' wife, who came to make the same inquiry on account of a similar peculiar behavior in her husband. Lars' wife was a quiet, timid thing, easily frightened, not by hard words, but by silence; for Lars never spoke to her unless she had done wrong, or he feared she would do so. On the contrary, Canute Aakre's wife spoke much with her husband, and particularly about the commissioners' meetings, for lately they had taken his thoughts, work, and love from her and the children. She was jealous of it as of a woman, she wept at night about it, and quarrelled with her husband concerning it in the day. But now she could say nothing; for once he had returned home unhappy; she immediately became much more so than he, and for the life of her she must know what was the matter. So as Lars' wife could tell her nothing, she had to go for information out in the parish, where she obtained it, and of course was instantly of her husband's


text:
Page:Stories by Foreign Authors (Scandinavian).djvu/98

90 opinion, thinking Lars incomprehensible, not to say bad. But when she let her husband perceive this, she felt that, notwithstanding what had occurred, no friendship was broken between them; on the contrary, that he liked Lars very much.

The day for the parish meeting came. In the morning, Lars Hogstad drove over for Canute Aakre, who came out and took a seat beside him. They saluted each other as usual, spoke a little less than they were wont on the way, but not at all of the proposal. The meeting was full; some, too, had come in as spectators, which Canute did not like, for he perceived by this a little excitement in the parish. Lars had his straw, and stood by the stove, warming himself, for the autumn had begun to be cold. The chairman read the proposal in a subdued and careful manner, adding, that it came from the Foged, who was not habitually fortunate. The building was a gift, and such things it was not customary to part with, least of all when there was no necessity for it.

Lars, who never before had spoken in the meetings, to the surprise of all, took the floor. His voice trembled; whether this was caused by regard for Canute, or anxiety for the success of the bill, we cannot say; but his arguments were clear, good, and of such a comprehensive and compact character as had hardly before been


text:
Page:Stories by Foreign Authors (Scandinavian).djvu/99

Rh heard in these meetings. In concluding, he said:

"Of what importance is it that the proposal is from the Foged?—none,—or who it was that erected the house, or in what way it became the public property?"

Canute, who blushed easily, turned very red, and moved nervously as usual when he was impatient; but notwithstanding, he answered in a low, careful tone, that there were savings banks enough in the country, he thought, quite near, and almost too near. But if one was to be instituted, there were other ways of attaining this end, than by trampling upon the gifts of the dead, and the love of the living. His voice was a little unsteady when he said this, but recovered its composure, when he began to speak of the grain magazine as such, and reason concerning its utility.

Lars answered him ably on this last, adding: "Besides, for many reasons I would be led to doubt whether the affairs of this parish are to be conducted for the best interests of the living, or for the memory of the dead; or further, whether it is the love and hate of a single family which rules, rather than the welfare of the whole."

Canute answered quickly: "I don't know whether the last speaker has been the one least benefited not only by the dead of this family, but also by its still living representative."


text:
Page:HouseSparrowHomeAbroad.djvu/20

12 straight line, or with slight curvature to or near the base of the bill, and then bends abruptly downward at varying angles. The cutting edge of the upper mandible forms a re-entrance; lower, a corresponding salience. This character separates the group pretty sharply from other Oscines, excepting the Icteriidæ.

All the species of the United States may be provisionally separated into four subfamilies, the European house sparrow constituting a fifth. These are the following: Coccothraustinæ, Pyrgitinæ, Spizellinæ, Passerellinæ, and Spizinæ.

Subfamily.

This group is characterized by the following particulars: bill robust, turgid, and arched superiorly, but without distinct ridge. The lower mandible, at the basal part, is narrower than the upper. The nostrils are covered, and the side of the maxilla furnished with appressed bristles. The tarsi are short, and never exceed the middle toe in length. The tail is shorter than the slightly pointed wings.

In some respects, the Pyrgitinæ are similar to the Coccothraustinæ. In the short tarsi and covered nostrils, shorter and more rounded wings, and in the presence of stiff bristles upon the sides of the bill, they resemble this group. But the weaker feet, larger and more vaulted bill, and covered nostrils, are characters which distinguish them from the Spizellinæ.

Genus, Cuvier.

Gen. Char. Bill robust, turgid, and devoid of distinct ridge; superior and inferior outlines curved; margins

title: Page:HouseSparrowHomeAbroad.djvu/20


text:
Page:Stories by Foreign Authors (Scandinavian).djvu/100

92 In this remark he aimed first at the fact that his powerful grandfather had, in his day, managed the farm for Lars' grandfather, when the latter, on his own account, was on a little visit to the penitentiary.

The straw, which had been moving quickly for a long time, was now still:

"I am not in the habit of speaking everywhere of myself and family," said he, treating the matter with calm superiority; then he reviewed the whole matter in question, aiming throughout at a particular point. Canute was forced to acknowledge to himself, that he had never looked upon it from that standpoint, or heard such reasoning; involuntarily he had to turn his eye upon Lars. There he stood tall and portly, with clearness marked upon the strongly-built forehead and in the deep eyes. His mouth was compressed, the straw still hung playing in its corner, but great strength lay around. He kept his hands behind him, standing erect, while his low deep intonations seemed as if from the ground in which he was rooted. Canute saw him for the first time in his life, and from his inmost soul felt a dread of him; for unmistakably this man had always been his superior! He had taken all Canute himself knew or could impart, but retained only what had nourished this strong hidden growth.

He had loved and cherished Lars, but now


text:
Page:Stories by Foreign Authors (Scandinavian).djvu/101

Rh that he had become a giant, he hated him deeply, fearfully; he could not explain to himself why he thought so, but he felt it instinctively, while gazing upon him; and in this forgetting all else, he exclaimed:

"But Lars! Lars! what in the Lord's name ails you?"

He lost all self-control,—"you, whom I have"—"you, who have"—he could n't get out another word, and seated himself, only to struggle against the excitement which he was unwilling to have Lars see; he drew himself up, struck the table with his fist, and his eyes snapped from below the stiff disorderly hair which always shaded them. Lars appeared as if he had not been interrupted, only turning his head to the assembly, asking if this should be considered the decisive blow in the matter, for in such a case nothing more need be said.

Canute could not endure this calmness.

"What is it that has come among us?" he cried. "Us, who to this day have never debated but in love and upright zeal? We are infuriated at each other as if incited by an evil spirit;" and he looked with fiery eyes upon Lars, who answered:

"You yourself surely bring in this spirit, Canute, for I have spoken only of the case. But you will look upon it only through your own self-will; now we shall see if your love and upright


text:
Page:Stories by Foreign Authors (Scandinavian).djvu/102

94 zeal will endure, when once it is decided agreeably to our wish."

"Have I not, then, taken good care of the interests of the parish?"

No reply. This grieved Canute, and he continued:

"Really, I did not think otherwise than that I had accomplished something;—something for the good of the parish;—but may be I have deceived myself."

He became excited again, for it was a fiery spirit within him, which was broken in many ways, and the parting with Lars grieved him, so he could hardly control himself. Lars answered:

"Yes, I know you give yourself the credit for all that is done here, and should one judge by much speaking in the meetings, then surely you have accomplished the most.

"Oh, is it this!" shouted Canute, looking sharply upon Lars: "it is you who have the honor of it!"

"Since we necessarily talk of ourselves," replied Lars, "I will say that all matters have been carefully considered by us before they were introduced here."

Here little Canute Aakre resumed his quick way of speaking:

"In God's name take the honor, I am content to live without it; there are other things harder to lose!"


text:
Page:Stories by Foreign Authors (Scandinavian).djvu/103

Rh Involuntarily Lars turned his eye from Canute, but said, the straw moving very quickly: "If I were to speak my mind, I should say there is not much to take honor for;—of course ministers and teachers may be satisfied with what has been done; but, certainly, the common men say only that up to this time the taxes have become heavier and heavier."

A murmur arose in the assembly, which now became restless. Lars continued:

"Finally, to-day, a proposition is made which, if carried, would recompense the parish for all it has laid out; perhaps, for this reason, it meets such opposition. It is the affair of the parish, for the benefit of all its inhabitants, and ought to be rescued from being a family matter."

The audience exchanged glances, and spoke half audibly, when one threw out a remark as he rose to go to his dinner-pail, that these were "the truest words he had heard in the meetings for many years." Now all arose, and the conversation became general. Canute Aakre felt as he sat there that the case was lost, fearfully lost; and tried no more to save it. He had somewhat of the character attributed to Frenchmen, in that he was good for first, second, and third attacks, but poor for self-defence—his sensibilities overpowering his thoughts.

He could not comprehend it, nor could he sit quietly any longer; so, yielding his place to


text:
Page:HouseSparrowHomeAbroad.djvu/21

Rh inflexed; palate vaulted and without knob; nostrils concealed by sparse, short, incumbent feathers ; sides of bill provided with stiff, appressed bristles. Tarsi short and stout, and never exceeding middle toes ; claws short, stout, and much curved. Wings somewhat pointed, and longer than the tail, which is nearly even, emarginated, and but moderately rounded.

''Sp. Char.'' Male: Upper parts chestnut-brown ; summit of caput and nape, lower back, rump and tail coverts cinereous ; interscapular feathers, on inner webs, streaked with black ; chin, throat, lores, and narrow frontal line black ; residue of inferior parts grayish, passing into white along the middle region. Behind the eye, running into the chestnut of the back, is a broad concolorous band ; cheeks and lateral walls of neck white. Exterior of closed wings chestnut-brown, with the middle coverts marked with a broad white band ; lesser coverts dark chestnut. Tail dark brown, bordered with pale chestnut. Mandibles black ; feet reddish ; iris brown.

Female: Duller colored and wanting the black of throat and face. Cheek cinereous; the eyes marked above and posteriorly by a yellow-ochre band. A similar colored band crosses the wings. Head and neck above ashy, tinged with brown ; body superiorly, reddish cinereous, with longitudinal black streaks ; breast and abdomen reddish-ash.

Length, 6.00; wing, 2.84; tail, 2.50; tarsus, .70; middle toe and claw, .60.

title: Page:HouseSparrowHomeAbroad.djvu/21


text:
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96 the vice-chairman, he left,—and the audience smiled.

He had come to the meeting accompanied by Lars, but returned home alone, though the road was long. It was a cold autumn day; the way looked jagged and bare, the meadow gray and yellow; while frost had begun to appear here and there on the roadside. Disappointment is a dreadful companion. He felt himself so small and desolate, walking there; but Lars was everywhere before him, like a giant, his head towering, in the dusk of evening, to the sky. It was his own fault that this had been the decisive battle, and the thought grieved him sorely: he had staked too much upon a single little affair. But surprise, pain, anger, had mastered him; his heart still burned, shrieked, and moaned within him. He heard the rattling of a wagon behind; it was Lars, who came driving his superb horse past him at a brisk trot, so that the hard road gave a sound of thunder. Canute gazed after him, as he sat there so broad-shouldered in the wagon, while the horse, impatient for home, hurried on unurged by Lars, who only gave loose rein. It was a picture of his power; this man drove toward the mark! He, Canute, felt as if thrown out of his wagon to stagger along there in the autumn cold.

Canute's wife was waiting for him at home. She knew there would be a battle; she had never


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Rh in her life believed in Lars, and lately had felt a dread of him. It had been no comfort to her that they had ridden away together, nor would it have comforted her if they had returned in the same way. But darkness had fallen, and they had not yet come. She stood in the doorway, went down the road and home again; but no wagon appeared. At last she hears a rattling on the road, her heart beats as violently as the wheels revolve; she clings to the doorpost, looking out; the wagon is coming; only one sits there; she recognizes Lars, who sees and recognizes her, but is driving past without stopping. Now she is thoroughly alarmed! Her limbs fail her; she staggers in, sinking on the bench by the window. The children, alarmed, gather around, the youngest asking for papa, for the mother never spoke with them but of him. She loved him because he had such a good heart, and now this good heart was not with them; but, on the contrary, away on all kinds of business, which brought him only unhappiness; consequently, they were unhappy too.

"Oh, that no harm had come to him to-day! Canute was so excitable! Why did Lars come home alone? why did n't he stop?"

Should she run after him, or, in the opposite direction, toward her husband? She felt faint, and the children pressed around her, asking what was the matter; but this could not be told to


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98 them, so she said they must take supper alone, and, rising, arranged it and helped them. She was constantly glancing out upon the road. He did not come. She undressed and put them to bed, and the youngest repeated the evening prayer, while she bowed over him, praying so fervently in the words which the tiny mouth first uttered, that she did not perceive the steps outside.

Canute stood in the doorway, gazing upon his little congregation at prayer. She rose; all the children shouted "Papa!" but he seated himself, and said gently:

"Oh! let him repeat it."

The mother turned again to the bedside, that meantime he might not see her face; otherwise, it would have been like intermeddling with his grief before he felt a necessity of revealing it. The child folded its hands,—the rest followed the example,—and it said:

"I am now a little lad,  But soon shall grow up tall,  And make papa and mamma glad,  I'll be so good to all!  When in Thy true and holy ways,  Thou dear, dear God wilt help me keep;—  Remember now Thy name to praise  And so we'll try to go to sleep!"

What a peace now fell! Not a minute more had passed ere the children all slept in it as in the lap of God; but the mother went quietly to