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 Here it is distinctly said that the earth should be destroyed; but how was the prediction fulfilled? Certainly not by the destruction of the earth; that still remains, and is full of fertility and beauty. It may be replied that the statement only means the overflowing of the earth with water; well, but that abandons the literal sense, and so far it goes with us in showing that such forms of expression are not to be understood with critical exactness. But did the water really overflow the earth, and so effect the destruction which is supposed? Every one who knows anything of the modern science, learning, and literature expended upon this question is aware, not only of the difficulties of the narrative, but of the impossibility of such an occurrence at the time and in the way described; and, therefore, sees that the material destruction supposed to have been effected by such an overflow was not accomplished. The subject referred to in those passages is not a mundane deluge, but a spiritual flood, such as that of which David spoke when he said, "I am come into deep waters, where the floods overflow me. . . . Let not the waterflood overflow me, neither let the deep swallow me up." The earth, then, which the Lord saw to be corrupt and filled with violence, was the Church as it then existed; this indeed came to its end, and this was the circumstance referred to in the words "I will destroy the earth."

The Apostle Peter has some remarkable statements upon this subject. He says, "By the word of God the heavens were of old, and the earth standing out of the water and in the water: whereby the world that then was, being overflowed with water, perished: but the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and per-


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Rh increasing his habitual devotion: day by day, having bathed and being purified, let him offer fresh water to the gods, the sages, and the manes; let him shew respect to the images of the deities, and bring wood for the oblation to fire. Let him abstain from honey, from flesh-meat, from perfumes, from chaplets of flowers, from sweet vegetable juices, from women, from all sweet substances turned acid, and from injury to animated beings; from unguents for his limbs, and from black powder for his eyes; from sandals, and carrying an umbrella, from sensual desire, from wrath, from covetousness, from dancing, and from vocal and instrumental music, from gaming, from disputes, from detraction, and from falsehood, from embracing or wantonly looking at women, and from disservice to other men.”

The number of holidays among the Hindoos is a most serious drawback not only upon the industry but on the learning of the country: the colleges are invariably closed, and all studies laid aside, on the eighth of the waxing or waning of the moon; on the day in which it may happen to thunder; whenever a person or an animal passes between the teacher and the pupil while reading; whenever an honourable person arrives as a guest; at the festival of Sŭrŭswŭtēē, during three days; in some parts, during the whole of the rainy season, or at least during two months, which include the Doorga, the Kalēē, and other festivals,—and at many other times.

No reasonable person will deny to the Hindoos of former times the praise of very extensive learning. The varieiyvariety [sic] of subjects upon which they wrote prove, that almost every science was cultivated among them. The manner also in which they treated these subjects proves, that the Hindoo learned men yielded the palm of learning to scarcely any other of the ancients. The more their philosophical works and law books are studied, the more will the enquirer be convinced of the depth of wisdom possessed by the authors. It would be unjust to compare works, some of them written perhaps three thousand years ago, with those of the moderns, who must naturally be expected to have made greater advances in every department of science; but let the most learned and

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596 profound of the Hindoo writings be compared with the writings of any nation flourishing at the same period, and the decision, the author is inclined to think, will be in favour of the Hindoos.

At present, almost every person who engages in the pursuit of knowledge, does so for the sake of a subsistence, or for the increase of his wealth. India contains few if any individuals who, satisfied with their present possessions, devote their time to the pursuit of science. The whole is a trade; hence knowledge is only so far pursued as it will be productive of money, and no art or science is carried to perfection; each person furnishes himself with what he thinks will carry him through life; he has no ambition to enlarge the bounds of knowledge; he makes no experiments; it never enters into his mind that he can exceed his forefathers; to gain the smallest moiety of what they acquired, is almost more than he hopes to realize.

It is laid down as a rule in the shastrŭs, that a gift to a bramhŭn is meritorious in proportion to his learning: hence those who are esteemed the most learned carry away the most costly presents at the close offcasts and great ceremonies: diiferent offices under government require a knowledge of some of the lawbooks; this excites many to apply themselves to this sort of learning. To be a family priest, it is necessary that a person be acquainted with many of the forms of the Hindoo religion; and these forms are not to be obtained without reading. It is owing to these, and the like circumstances, that the little knowledge the present race of Hindoos possess of their own shastrŭs is preserved. A considerable number of the bramhŭns and voidyŭs learn the Sŭngskritŭ grammar, but the old Sŭngskritŭ, the dialect of the védŭ, is known by very few.

Amongst one hundred thousand Brahmans, there may be one thousand who learn the grammar of the Sŭngskritŭ; of whom four or five hundred may read some parts of the kavyŭ, and fifty some parts of the ŭlŭnkarŭ shastrŭs. Four hundred of this thousand may read some of the smritees; but not more than ten, any parts of the tŭntrŭs. Three hundred may study the nayŭ, but only five or six the mēēmangsŭ, the sankhyŭ, the védantŭ, the patŭnjŭlŭ, the voishéshikŭ shastrŭs, or the védŭ. Ten persons in this number of bramhŭusbramhŭns [sic] may become learned in the astronomical shastrŭs, while ten more


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 clock strikes one, he is plunged back again into the lake of fire burning with brimstone. Nobody can inhabit the castle! Many who have been so fool-hardy to attempt it, have lost their lives; whoever ventures to look out of the window when the infernal hosts are passing by, gets a swollen face as a punishment for his curiosity: We are now used to that nocturnal sport, and do not care for those infernal spirits, but many strangers have fallen ill through fright."

"Here the landlord finished his tale, and seemed to be pleased with our astonishment; however his pleasure was soon damped when the Lieutenant broke out in a roaring laughter."

"Laugh as long as you please," said he, "stay here 'till night, if you have courage, and then we shall see if you will laugh."


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232 his own decrepitude. And giving him back his youth though his appetites were unsatiated, and installing him on the throne, he spoke unto Puru thus:—'Thou art my true heir, thou art my true son in whom my race is to continue! In the world shall my race be known after thy name!

Vaisampayana continued, "Then that tiger among kings, having installed his son Puru on the throne, went away to the mount of Bhrigu for devoting himself to asceticism. And having acquired great ascetic merit, after long years he succumbed to the inevitable influence of Time. He left his human body by observing the vow of fasting, and ascended to heaven with his wives."

And thus ends the seventy-fifth Section in the Sambhava of the Adi Parva.

( Sambhava Parva continued. )

Janamejaya said, "O thou whose wealth is asceticism, tell me how our ancestor Yayāti who is the tenth from Prajapati obtained for wife the unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me also, one after another, of those monarchs separately who have been the founders of dynasties."

Vaisampayana said, "The monarch Yayati was in splendour like unto Indra himself. I will tell thee, in reply to thy question, O Janamejaya, how both Sukra and Vrishaparvã bestowed upon him with due rites their daughters, and how his union took place with Devayãni in especial.

"Between the celestials and the Asuras there happened frequent encounters of yore for the sovereignty of the three worlds with everything in them. The gods then, from desire of victory, installed the son of Angira (Vrihaspati) as their priest to conduct their sacrifices; while their opponents installed the learned Usana as their priest for the same purpose. And between those two Brahmanas there was always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by Kavya (Sukra) by aid of the power of his knowledge. And then starting again


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Rh understand them very imperfectly. Fifty of this thousand may read the Shrēē-Bhagŭvŭtŭ and some of the pooranŭs. Those who study the védŭ and the dŭrshŭnŭs are considered as the most learned. The next in rank are those who study the smritees.

In general men of learning possess from ten to twenty Sŭngskritŭ books. A few of the most learned possess not less than a hundred volumes. Of late several Hindoos have begun to form pretty large collections of Sŭngskritŭ works. In the library of Shrēē-Ramŭ-Hŭree-Vishwasŭ, a kayŭst’hŭ, of Khŭrduh, near Serampore, not less than one thousand volumes are found, and perhaps nearly the same number in that of raja Nŭvŭ-Krishnŭ of Calcutta.—The shastrŭs have not the title of the book at the beginning, but at the end of each volume. At the commencement of the work is a salutation to the guardian deity of the author, and at the close the name of the work and of the writer.

Among the works found in the library of a Hindoo of some learning are the following: one of the grammars, a dictionary, the roots of the Sŭngskritŭ, a comment on some grammar, five or six volumes of the poets for the use of the young, among which are the Bhŭttee of Bhŭrtree-Hŭree, and the Koomarŭ and Rŭghoo-Vŭngshŭ of Kalēē-Dasŭ; one or two law books, with some comment; part or the whole of some popular work on astronomy; a chapter or two of some pooranŭ; a few abridgments on the common ceremonies, and a copy of the Chŭndēē, a popular work on the wars of Doorga, extracted from the Markŭndéyŭ pooranŭ, and containing 700 verses. Those persons in whose libraries copies of any of the dŭrshŭnŭs are found, are considered as very learned. Books which have been preserved through five or six generations are found in some families.

In the houses of the bramhŭns who do not pursue learning, a few forms of praise to the gods, and formulas of worship, in Sŭngskritŭ, drawn up or copied on loose leaves of paper by some neighbouring bramhŭn, may be found; and this too is the amount of what is seen in the houses of the most respectable fiLoodros. In the dialects of the country, however, very many persons of this degree of rank preserve copies of the Ramayŭnŭ, the Mŭhabharŭtŭ, the Vidya-Soondŭrŭ and the Chŭndēē; and in some houses may be found


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 "That I will," replied the officer, "I will not only stay in your house, but I will also spend the coming night at that dreadful castle: I dare say, gentlemen," added he, "you will keep me company."

"The Baron, being a man of honor, thought it a great disgrace to betray the least want of courage, in the presence of the soldier, he therefore promised to accompany him thither: I made several objections, representing to the officer the danger we would run, not knowing who those spirits might be; however, he silenced all my remonstrances:

"I am a soldier," said he, "and all ghosts and hobgoblins have ever been kept at a respectful distance by a martial dress."

"At length I was obliged to take a part in the expedition, if I would not desert the Baron. The landlord, who had all that time been staring at us in dumb amazement, lifted up his hands when I had consented to go to the castle, and entreated us, for God's


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 sake, to desist from our undertaking: "If you go," added he, "then all of you will be dead before to-morrow morning: For heaven's sake, dear gentlemen, do not run into the very mouth of the devil thus wantonly!"

"However, the railery of the Lieutenant put him soon so much out of temper, that he left us in great wrath, swearing in the height of his anger, that the devil would make us smart for our fool-hardiness and unbelief."

"Gentlemen," began now the officer, "pray let us take a walk to that terrible place, where we are going to spend the night, and reconnoitre it before dinner."—Approving of that proposal, we went all three to that residence of terror"

"We approached and beheld the gothic remains of a half decayed castle, the gate was open and we entered the fabric. The arched walls, overgrown with moss and ivy, echoed


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 to the sound of our footsteps; a long narrow passage led to a spacious court-yard, paved with stones; now we espied a spiral stair-case of stone, and ascended it in dumb silence. A second long and narrow passage, which received a faint glimmering of light through several small windows, strongly garded by iron bars, led us to a black door; the chilly damps of the long confined air rushed from the aperture when the Lieutenant had pushed it open; the apartment to which it led bore the gloomy appearance of a prison—the remains of half-decayed tapestry, covered with cobwebs, gave the room a dark dreary appearance; pieces of broken furniture were scattered about on the floor, a lamp hung in the middle on an iron chain fastened to the arched ceiling."

Just as we were going to leave this abode of gloominess and horror, I perceived a little door in the remotest corner of the room, it was likewise unbolted, and we entered a second room, which bore the same


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 gloomy aspect with the former apartment, being covered with, half-rotten remains of broken furniture; another door led us at length into a spacious hall, where the cheering light of the day hailed us at last, many of the arched windows being either open or broken to pieces; the fresh air, the beautiful view meeting our eye from every side, chased at once from our countenance the solemn awe:"

"Here," exclaimed the Lieutenant, "here we will meet the airy Lords of this Manor: Let us try, gentlemen, whether we cannot fit a table and some seats, from the rotten relics of furniture."

"We succeeded in our attempt, dragged a round massy table in the middle of the hall, supported it by four worm-eaten poles, then we fetched some pieces of wood from the adjacent apartments, placing them upon large stones round the table, and thus secured a resting place for the night."


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Recollections of the Arabian Nights (Tennyson)

 * "Recollections of the Arabian Nights", in Poems, Chiefly Lyrical (1830)
 * "Recollections of the Arabian Nights", in Poems, Volume I (1843)


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Rh into life, these fought with the gods. The Asuras also slew on the field of battle many of the celestials. But the open-minded Vrihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Kavya endued with great energy knew so well. And the gods were, therefore, entertaining a fear of the learned Usana, then went to Kacha, the eldest son of Vrihaspati, and spoke unto him, saying, 'We pay court to thee, therefore be king to us and do us a service that we regard as very great. That knowledge which resides in Sukra—that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt then be a sharer with us in all sacrificial offerings. Thou shalt find the Brahmana in the court of Vrishaparva. He always protects the Danavas but never us their opponents. Thou art his junior in age, and therefore capable of adoring him with reverence. Thou canst also adore, the favorite daughter of that high-souled Brahmana. Indeed, thou alone art capable of conciliating them both by worship. There is none else that can do so. By gratifying with thy conduct, liberality, sweetness, and general behaviour, thou canst certainly obtain that knowledge.' The son of Vrihaspati, thus solicited by the gods, then saying 'So be it,' went to where Vrishaparva was. And, O king, Kacha, thus sent by the gods, soon wended into the capital of the chief of the Asuras, and beheld Sukra there. And beholding him he thus spoke unto him:—'Accept me as thy disciple. I am the grand-son of the Rishi Angiri and son of Vrihaspati himself. By name am I known as Kacha. Thyself becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me then, O Brahmana!'

"And Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy speech. I will treat thee with regard; for by so doing it, it is Vrihaspati who is being regarded.

Vaisampayana continued, "And Kacha, commanded by Kavya or Usana himself called also Sukra, then saying, 'So be it', took the vow he had spoken of. And, O Bharata, accepting the vow as he had said, at the proper time, Kacha 30


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16. Page.

Remarks on the works on Rhetoric, 529-list of works on this subject still extant, 529

Remarks on Hindoo Music, 530

Maxims or Proverbs, translated from the Poncho-Timtrň,. 531

Account of works of an historical nature, and a list of those still extant, 543

Contents of the Mñhabharătă, Ibid.

Remarks on the Geography of the poorants, 558

Account of fifty-five kingdoms in India, from the Shiktee-Sömbhédő, Ibid.

Translation from the Siddhantu-Shiromunee, by Bhaskuri, containing a Geographical description of the earth,. 560

Remarks on the military works, and on the Military Tactics of the ancient Hindoos, 567

on the works on the arts, 572

on the Sǎngskriti Grammars, 579—Dictionaries, 576

A list of translations from the Singskrită,- 578

CHAP. VI. The present state of learning among the Hindoos, 589

The learned men, 583-the colleges, 585

A list of Mott'hŏs, or convents of ascetics, where the shastrós are taught, at Benares, 588-of Colleges at Nudeya, 592-at Calcutta, ibid.-at other places, 598-College libraries, 594-College titles,-- 594

Indiscretions of the students,. Ibid.

The number of holidays a great impediment to learning, 595

Total decline of learning, Ibid.

Libraries of learned men, 597-state of learning among women,598

Method of keeping books, 599

Concluding remarks on the progress already made in bringing to light the Hindoo literature, Ibid.

GLOSSARY, for Vol. I, II, 601-640


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234 began to conciliate regardfully both his preceptor and (his preceptor's daughter). And he began to conciliate both. And young as he was, by singing and dancing and playing on different kinds of instruments, he soon gratified who was herself in her youth. And, O Bharata, with his whole heart set upon it, he soon gratified that maiden —already arrived in her youth, by presents of flowers and fruits and services rendered with alacrity. And also by her songs and sweetness of manners used, while they were alone, to attend upon that youth carrying out his vow. And when five hundred years had thus passed of Kacha's vow, the Danavas came to learn of his intention. And having no compunctions about slaying a Brahmana, they became very angry with him. And one day they saw Kacha engaged in a solitary part of the woods in tending (his preceptor's) kine. And they then slew Kacha from their hated of Vrihaspati an from their desire also of protecting the knowledge of reviving the dead from being taken away by him. And having slain him they hacked his body into picespieces [sic] and gave these to be devoured by jackals and wolves. And (when twilight came) the kine returned to their fold without him who tended them. And, seeing the kine return from the woods without Kacha, spoke, O Bharata, unto her father thus:—

'Thy Evening fire hath been kindled: the Sun also hath set, O father! The kine have returned without him who tendeth them. Indeed, Kacha is not to be seen! It is plain that Kacha hath been lost or dead. Truly do I say, O father, that without him I would not live.'

"And Sukra hearing this said, 'I will revive him by saying—Let this one come.' Then having recourse to the science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha appeared before him in gladness of heart, tearing by virtue of his preceptor's science the bodies of the wolves (that had devoured him.) And asked about the cause of his delay, he thus spoke unto Bhargava's (Sukra's) daughter. Indeed, asked by that Brahmana's daughter, he told her, 'I was dead. O thou of pure manners, bearing the


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Rh sacrificial fuel, Kusa grass, and logs of wood, I was coming towards our abode. I had sat under a banian tree. The kine also having been gathered together were staying under the shade of that same banian. The Asuras, beholding me, asked—Who art thou? They heard me answer—I am the son of Vrahaspati. As soon I had said this, the Davanas slew me and hacking my body into pieces gave my remains to jackals and wolves. And they then went to their homes in gladness of heart. O amiable one, summoned by their high-souled Bhargava, I come before thee somehow fully revived.'

"On another occasion, asked by, the Brahmana Kacha went into the woods. And as he was roving about for gathering flowers, the Danavas beheld him. They again slew him and pounding him into paste they mixed it with the waters of the ocean. Finding him late, the maiden again represented the matter unto her father. And summoned again by the Brahmana with the aid of his science, Kacha appearing before (his preceptor and his daughter) told evrythingeverything [sic] as it had happened. Then slaying him for the third time and burning him and reducing him to ashes the Asuras gave those ashes to the preceptor himself mixing them with his wine. And again spoke unto her father, saying, 'O father, Kacha had been sent to gather flowers. But he is not to be seen. It is plain he hath been lost or dead. I tell thee truly, I would not live without him.'

"Sukra hearing this said, 'O daughter, the son of Vrahaspati hath gone to the region of the dead. Though revived by my science, he is thus slain frequently. What, indeed, am I to do? O, do not grieve, do not cry. One like thee should not grieve for one that is mortal. Indeed, thou art, O daughter, in consequence of my prowess, worshipped thrice a day, during the ordained hours of prayer, by Brahma, Brahmanas, the gods with Indra, the Vasus, the Aswinas, the Asuras, in fact by the whole universe. It is impossible to keep him alive, for revived by me he is as often killed.' To all this replied, 'Why shall I, O father, not grieve for him whose grand-father is old Angira himself, whose father is Vrihaspati—that ocean of ascetic merit, who


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London: Sidgwick & Jackson Ltd. Adam Street, Adelphi, W.C. 1912.


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236 is the grand-son of a Rishi and the son also of Rishi? He himself too was a Brahmachari and an ascetic; always wakeful and skilled in everything. I will starve and follow the way Kacha hath gone. The handsome Kacha is, O father, dear unto me!

Vaisampayana continued, "The great Rishi Kavya (Sukra) then, afflicted by what had said, then cried in anger, 'Certainly, the Asuras seek to injure me, for they slay my disciple that stayeth with me. These followers of Rudra desire to divest me of my character as a Brahmana by making me participate in their crime. Truly this crime hath a terrible end. The crime of slaying a Brahmana would even burn Indra himself.' Having said this, that Brahmana Sukra, urged by, began to summon Kacha who had entered the jaws of death. But Kacha, summoned with the aid of science, and afraid at the consequences to his preceptor, feebly replied from within the stomach of his preceptor. And Kacha said, 'Be graceful unto me, O lord! I am Kacha that worshippeth thee! Behave unto me as to thy own dearly-loved son.

Vaisampayana continued, "Sukra then said, 'By what path, O Brahmana, entering my stomach, dost thou stay there? Leaving the Asuras this very moment, shall I go over to the gods!' And Kacha then answered, 'By thy grace, memory hath not failed me. Indeed, I do recollect everything as it hath happened. My ascetic virtues have not been destroyed. It is therefore that I am able to bear this insufferable pain. O Kavya, slain by the Asuras and burnt and reduced to powder have I been given to thee with thy wine. When thou art present, O Brahmana, the arts of the Asuras will never be able to vanquish the science of the Brahmana!'

"Hearing this, Sukra said, 'O daughter, what good can I do to thee? It is with my death that Kacha can have back his life! O, Kacha is even within me. There is no other way of his coming out except by ripping open my stomach. But replied, 'Both evils shall, like fire, burn me. The death of Kacha and thy own death too are to me as same. The death of Kacha would deprive me of life. If thou also diest, I shall not be able to bear life!' Then,


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 stories first appeared in The Albany Review, The English Review, The Independent Review, The Pall Mall Magazine, and Putnam's Magazine; thanks are due to the editors for kindly permitting republication.


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Rh Sukra said, 'O son of Vrihaspati, thou art, indeed, one already crowned with success, because regardest thee so well. Accept now the science that I will today impart to thee, if indeed, thou art no Indra in the form of Kacha! None can come out of my stomach with life. A Brahmana, however, must not be slain. Therefore, accept thou the science I impart to thee. Stat thou into life as my son! And possessed of the knowledge, having received it from me, and revived by me, look thou that coming out of my body thou mayest have in view what gratitude dictateth.

Vaisampayana continued, "Receiving then the science imparted to him by his preceptor, ripping open his stomach the handsome Brahmana Kacha came out like the moon at evening in the fifteenth day of the lighted fortnight. And beholding the remains of his preceptor lying like a heap of Brahma, even Kacha revived him with the aid of the science he had received. And worshipping him with regard, Kacha then said unto his preceptor, 'Him who poureth the nectar of knowledge into one's ears, even as thou hast done into those of myself who am void of all knowledge, him do I regard both as my father and mother. And remembering the immense service done by him, who is there so ungrateful as to injure him? They that, having acquired knowledge, injure their preceptor who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on earth, become hated on earth and finally go to the regions of the sinful.

Vaisampayana continued, "The learned Sukra, having been deceived while under wine, and remembering the total loss of consciousness that is one of the terrible consequences of drink, and beholding too before him the handsome Kacha whom he had, in a state of unconsciousness, drunk with his wine, then thought of effecting a reform in the manners of the Brahmanas. The high-souled Usana rising up from the ground in anger then spoke as follows:—'That wretched Brahmana who from this day will, being unable to resist the temptation, drink wine, shall be regarded to have lost his virtue, shall be reckoned to have committed the sin of slaying a Brahmana,


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career—if career it can be called—certainly dates from that afternoon in the chestnut woods above Ravello. I confess at once that I am a plain, simple man, with no pretensions to literary style. Still, I do flatter myself that I can tell a story without exaggerating, and I have therefore decided to give an unbiassed account of the extraordinary events of eight years ago.

Ravello is a delightful place with a delightful little hotel in which we met some charming people. There were the two Miss Robinsons, who had been there for six weeks with Eustace, their nephew, then a boy of about fourteen. Mr. Sandbach had also been there some time. He had held a curacy in the north of England, which he had been compelled to resign on account of ill-health, and while he was recruiting at Ravello he had taken in hand


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Rh Eustace's education—which was then sadly deficient—and was endeavouring to fit him for one of our great public schools. Then there was Mr. Leyland, a would-be artist, and, finally, there was the nice landlady, Signora Scafetti, and the nice English-speaking waiter, Emmanuele—though at the time of which I am speaking Emmanuele was away, visiting a sick father.

To this little circle, I, my wife, and my two daughters made, I venture to think, a not unwelcome addition. But though I liked most of the company well enough, there were two of them to whom I did not take at all. They were the artist, Leyland, and the Miss Robinsons' nephew, Eustace.

Leyland was simply conceited and odious, and, as those qualities will be amply illustrated in my narrative, I need not enlarge upon them here. But Eustace was something besides: he was indescribably repellent.

I am fond of boys as a rule, and was quite disposed to be friendly. I and my daughters offered to take him out—'No, walking was such a fag.' Then I asked him to come and bathe—'No, he could not swim.'

"Every English boy should be able to swim," I said, "I will teach you myself."


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Rh "There, Eustace dear," said Miss Robinson; "here is a chance for you."

But he said he was afraid of the water!—a boy afraid!—and of course I said no more.

I would not have minded so much if he had been a really studious boy, but he neither played hard nor worked hard. His favourite occupations were lounging on the terrace in an easy chair and loafing along the high road, with his feet shuffling up the dust and his shoulders stooping forward. Naturally enough, his features were pale, his chest contracted, and his muscles undeveloped. His aunts thought him delicate; what he really needed was discipline.

That memorable day we all arranged to go for a picnic up in the chestnut woods—all, that is, except Janet, who stopped behind to finish her water-colour of the Cathedral—not a very successful attempt, I am afraid.

I wander off into these irrelevant details, because in my mind I cannot separate them from an account of the day; and it is the same with the conversation during the picnic: all is imprinted on my brain together. After a couple of hours' ascent, we left the donkeys that had carried the Miss Robinsons and my


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Rh wife, and all proceeded on foot to the head of the valley—Vallone Fontana Caroso is its proper name, I find.

I have visited a good deal of fine scenery before and since, but have found little that has pleased me more. The valley ended in a vast hollow, shaped like a cup, into which radiated ravines from the precipitous hills around. Both the valley and the ravines and the ribs of hill that divided the ravines were covered with leafy chestnut, so that the general appearance was that of a many-fingered green hand, palm upwards, which was clutching, convulsively to keep us in its grasp. Far down the valley we could see Ravello and the sea, but that was the only sign of another world.

"Oh, what a perfectly lovely place," said my daughter Rose. "What a picture it would make!"

"Yes," said Mr. Sandbach. "Many a famous European gallery would be proud to have a landscape a tithe as beautiful as this upon its walls."

"On the contrary," said Leyland, "it would make a very poor picture. Indeed, it is not paintable at all."

"And why is that?" said Rose, with far more deference than he deserved.


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Rh "Look, in the first place," he replied, "how intolerably straight against the sky is the line of the hill. It would need breaking up and diversifying. And where we are standing the whole thing is out of perspective. Besides, all the colouring is monotonous and crude."

"I do not know anything about pictures," I put in, "and I do not pretend to know: but I know what is beautiful when I see it, and I am thoroughly content with this."

"Indeed, who could help being contented!" said the elder Miss Robinson and Mr. Sandbach said the same.

"Ah!" said Leyland, "you all confuse the artistic view of nature with the photographic."

Poor Rose had brought her camera with her, so I thought this positively rude. I did not wish any unpleasantness; so I merely turned away and assisted my wife and Miss Mary Robinson to put out the lunch—not a very nice lunch.

"Eustace, dear," said his aunt, "come and help us here."

He was in a particularly bad temper that morning. He had, as usual, not wanted to come, and his aunts had nearly allowed him to


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Rh stop at the hotel to vex Janet. But I, with their permission, spoke to him rather sharply on the subject of exercise; and the result was that he had come, but was even more taciturn and moody than usual.

Obedience was not his strong point. He invariably questioned every command, and only executed it grumbling. I should always insist on prompt and cheerful obedience, if I had a son.

"I'm—coming—Aunt—Mary," he at last replied, and dawdled to cut a piece of wood to make a whistle, taking care not to arrive till we had finished.

"Well, well, sir!" said I, "you stroll in at the end and profit by our labours." He sighed, for he could not endure being chaffed. Miss Mary, very unwisely, insisted on giving him the wing of the chicken, in spite of all my attempts to prevent her. I remember that I had a moment's vexation when I thought that, instead of enjoying the sun, and the air, and the woods, we were all engaged in wrangling over the diet of a spoilt boy.

But, after lunch, he was a little less in evidence. He withdrew to a tree trunk, and began to loosen the bark from his whistle. I was


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Rh thankful to see him employed, for once in a way. We reclined, and took a dolce far niente.

Those sweet chestnuts of the South are puny striplings compared with our robust Northerners. But they clothed the contours of the hills and valleys in a most pleasing way, their veil being only broken by two clearings, in one of which we were sitting.

And because these few trees were cut down, Leyland burst into a petty indictment of the proprietor.

"All the poetry is going from Nature," he cried, "her lakes and marshes are drained, her seas banked up, her forests cut down. Everywhere we see the vulgarity of desolation spreading."

I have had some experience of estates, and answered that cutting was very necessary for the health of the larger trees. Besides, it was unreasonable to expect the proprietor to derive no income from his lands.

"If you take the commercial side of landscape, you may feel pleasure in the owner's activity. But to me the mere thought that a tree is convertible into cash is disgusting."

"I see no reason," I observed politely, "to despise the gifts of Nature, because they are of value."


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Rh It did not stop him. "It is no matter," he went on, "we are all hopelessly steeped in vulgarity. I do not except myself. It is through us, and to our shame, that the Nereids have left the waters and the Oreads the mountains, that the woods no longer give shelter to Pan."

"Pan!" cried Mr. Sandbach, his mellow voice filling the valley as if it had been a great green church, "Pan is dead. That is why the woods do not shelter him." And he began to tell the striking story of the mariners who were sailing near the coast at the time of the birth of Christ, and three times heard a loud voice saying: "The great God Pan is dead."

"Yes. The great God Pan is dead," said Leyland. And he abandoned himself to that mock misery in which artistic people are so fond of indulging. His cigar went out, and he had to ask me for a match.

"How very interesting," said Rose. "I do wish I knew some ancient history."

"It is not worth your notice," said Mr. Sandbach. "Eh, Eustace?"

Eustace was finishing his whistle. He looked up, with the irritable frown in which his aunts allowed him to indulge, and made no reply.

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Rh and then died out. It was a cloudless afternoon in May, and the pale green of the young chestnut leaves made a pretty contrast with the dark blue of the sky. We were all sitting at the edge of the small clearing for the sake of the view, and the shade of the chestnut saplings behind us was manifestly insufficient. All sounds died away—at least that is my account: Miss Robinson says that the clamour of the birds was the first sign of uneasiness that she discerned. All sounds died away, except that, far in the distance, I could hear two boughs of a great chestnut grinding together as the tree swayed. The grinds grew shorter and shorter, and finally that sound stopped also. As I looked over the green fingers of the valley, everything was absolutely motionless and still; and that feeling of suspense which one so often experiences when Nature is in repose, began to steal over me.

Suddenly, we were all electrified by the excruciating noise of Eustace's whistle. I never heard any instrument give forth so ear-splitting and discordant a sound.

"Eustace, dear," said Miss Mary Robinson, "you might have thought of your poor Aunt Julia's head."


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Rh Leyland who had apparently been asleep, sat up.

"It is astonishing how blind a boy is to anything that is elevating or beautiful," he observed. "I should not have thought he could have found the wherewithal out here to spoil our pleasure like this."

Then the terrible silence fell upon us again. I was now standing up and watching a catspaw of wind that was running down one of the ridges opposite, turning the light green to dark as it travelled. A fanciful feeling of foreboding came over me; so I turned away, to find to my amazement, that all the others were also on their feet, watching it too.

It is not possible to describe coherently what happened next: but I, for one, am not ashamed to confess that, though the fair blue sky was above me, and the green spring woods beneath me, and the kindest of friends around me, yet I became terribly frightened, more frightened than I ever wish to become again, frightened in a way I never have known either before or after. And in the eyes of the others, too, I saw blank, expressionless fear, while their mouths strove in vain to speak and their hands to gesticulate. Yet, all around us were prosperity,


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Rh beauty, and peace, and all was motionless, save the catspaw of wind, now travelling up the ridge on which we stood.

Who moved first has never been settled. It is enough to say that in one second we were tearing away along the hill-side. Leyland was in front, then Mr. Sandbach, then my wife. But I only saw for a brief moment; for I ran across the little clearing and through the woods and over the undergrowth and the rocks and down the dry torrent beds into the valley below. The sky might have been black as I ran, and the trees short grass, and the hillside a level road; for I saw nothing and heard nothing and felt nothing, since all the channels of sense and reason were blocked. It was not the spiritual fear that one has known at other times, but brutal overmastering physical fear, stopping up the ears, and dropping clouds before the eyes, and filling the mouth with foul tastes. And it was no ordinary humiliation that survived; for I had been afraid, not as a man, but as a beast.


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Rh upon his face on the path. He had not broken any limbs, and a leap like that would never have killed an Englishman, for the drop was not great. But those miserable Italians have no stamina. Something had gone wrong inside him, and he was dead.

The morning was still far off, but the morning breeze had begun, and more rose leaves fell on us as we carried him in. Signora Scafetti burst into screams at the sight of the dead body, and, far down the valley towards the sea, there still resounded the shouts and the laughter of the escaping boy.


text: The Celestial Omnibus and Other Stories/The Story of a Panic


text: The Celestial Omnibus and Other Stories

title: The Celestial Omnibus and Other Stories


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Rh

describe our finish any better than our start; for our fear passed away as it had come, without cause. Suddenly I was able to see, and hear, and cough, and clear my mouth. Looking back, I saw that the others were stopping too; and, in a short time, we were all together, though it was long before we could speak, and longer before we dared to.

No one was seriously injured. My poor wife had sprained her ankle, Leyland had torn one of his nails on a tree trunk, and I myself had scraped and damaged my ear. I never noticed it till I had stopped.

We were all silent, searching one another's faces. Suddenly Miss Mary Robinson gave a terrible shriek. "Oh, merciful heavens! where is Eustace?" And then she would have fallen, if Mr. Sandbach had not caught her.

"We must go back, we must go back at once," said my Rose, who was quite the most collected of the party. "But I hope—I feel he is safe."

Such was the cowardice of Leyland, that he objected. But, finding himself in a minority,


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Rh and being afraid of being left alone, he gave in. Rose and I supported my poor wife, Mr. Sandbach and Miss Robinson helped Miss Mary, and we returned slowly and silently, taking forty minutes to ascend the path that we had descended in ten.

Our conversation was naturally disjointed, as no one wished to offer an opinion on what had happened. Rose was the most talkative: she startled us all by saying that she had very nearly stopped where she was.

"Do you mean to say that you weren't—that you didn't feel compelled to go?" said Mr. Sandbach.

"Oh, of course, I did feel frightened"—she was the first to use the word—"but I somehow felt that if I could stop on it would be quite different, that I shouldn't be frightened at all, so to speak." Rose never did express herself clearly: still, it is greatly to her credit that she, the youngest of us, should have held on so long at that terrible time.

"I should have stopped, I do believe," she continued, "if I had not seen mamma go."

Rose's experience comforted us a little about Eustace. But a feeling of terrible foreboding was on us all, as we painfully climbed the


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former ages, the Hindoo philosophers were unquestionably men of deep erudition, and, having spent many years in acts of rigid austerity, were honoured as persons of so great a sanctity of character, that they attracted universal homage and applause: some of them had more than a thousand disciples or scholars. , for instance, after his arrival at Benares, placing himself under the care of Govindacharyŭ, who taught the doctrines of the Védantŭ philosophy, became the most celebrated philosopher of his day: here he took the staff of the dundēē, and embraced the life of this class of ascetics, which had then almost sunk into total disrepute. Shŭnkŭrŭ, however, was determined to raise his sect, and, having collected a prodigious number of disciples, he resolved to make the tour of India, to dispute with the learned, and to gain proselytes.—In this pilgrimage he was every where so successful, that he was styled the conqueror of the world. As his terms of dispute were, that if he was unable to obtain the victory he would embrace a secular life, while, if he defeated his antagonist, this antagonist should become a dundēē, multitudes were constrained to enter into this order of ascetics.—The effects of this journey and of these labours are visible to this day: it is said, that not less than 4000 dundēē now reside at Benares. Four small elevations are still shewn in Dravira, upon which it is said this sage used to sit and deliver discourses to his disciples; and in Dravira there is still an annual assembly of dundēēs to the number, it is said, of 10,000.

Thus, in former times, the learned Hindoos were almost invariably ascetics or mendicants, following in this respect the principle adopted by almost every philosophical sect, that to renounce the world was an essential characteristic of a true philosopher.

In the lists of works inserted in this volume at the head of the different divisions of


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Rh chestnut-covered slopes and neared the little clearing. When we reached it our tongues broke loose. There, at the further side, were the remains of our lunch, and close to them, lying motionless on his back, was Eustace.

With some presence of mind I at once cried out: "Hey, you young monkey! jump up!" But he made no reply, nor did he answer when his poor aunts spoke to him. And, to my unspeakable horror, I saw one of those green lizards dart out from under his shirt-cuff as we approached.

We stood watching him as he lay there so silently, and my ears began to tingle in expectation of the outbursts of lamentations and tears.

Miss Mary fell on her knees beside him and touched his hand, which was convulsively entwined in the long grass.

As she did so, he opened his eyes and smiled.

I have often seen that peculiar smile since, both on the possessor's face and on the photographs of him that are beginning to get into the illustrated papers. But, till then, Eustace had always worn a peevish, discontented frown; and we were all unused to this disquieting smile, which always seemed to be without adequate reason.


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 Nchụpụ FRENCH. Ndị agha France,

237

enweghị mgbakasị ahụ na mgbakasị ahụ, gbagara

Rajahmun -

Colonel Forde ozugbo zipụrụ sepoys 1500 ka ọ nọrọ Ha rutere ebe ahụ n'isi ụtụtụ echi ya. obodo ahụ.

akọrọ.

Ndị French, na-eche

na ha mebere nke ahụ niile

gbara ndị agha, kama ịbụ naanị

ya elu nche, ozugbo nke na-enweghị ike dị ukwuu. Otu ụgbọ mmiri bujuru ya na ọtụtụ ndị Europe nọ n'etiti iyi, na ụfọdụ ndị ọzọ nwere ntakịrị obere ubi-ibe ka erutela

gbahapụrụ na

ebe ewusiri ike,

ụlọ akụ ọzọ,

mgbe English

ọkụ na-adịghị arụ ọrụ

n'elu ha site na mgbidi nke

ha sitere na carr3dng

Ndị sepoys mepere otu

bịarutere.

gbanyụọ ndị a iberibe ma ọ bụ

ebe ewusiri ike,

nke kwụsịrị

fọdụrụ na

Akpọrọ ndị Europe iri na ise n'ime ụlọ mkpọrọ

ebe ewusiri ike,

gburugburu.

ya na a

ọnụ ọgụgụ mgboagha na ụlọ ahịa.

Colonel Forde bịarutere n'oge na-adịghị anya ya na ndị fọdụrụnụ nke

ndị agha; mana Raja na

enweghị akụkụ

ndị agha ya,

n'ime njikọ ahụ, na-aga n'ihu

Ndị agha bekee

ogige agha.

nke were n'ezie enweghị mmasị n'akụkụ

enweghị aha

gafere osimiri na 23d, na

ihe na-eso French ozugbo, na-eji ohere nke na-adịbeghị anya mmeri.

Otú ọ dị, ndị Rajah

guzo amamihe nke omume ike a.

enweghị ike under-

O nwere

dara

kwụọ ụgwọ

akụkụ nke nkwado nke o kwere nkwa inye na

A na-etinye Rajahmundry n'aka ya; na Colonel na-ewe iwe na iwe, a manyere ịhapụ ya Rajah, na-eche na nchụso na ịgafe osimiri ahụ. Colonel Forde alọghachila ịbọ ọbọ n'isi ya, gbagara na ugwu gbara agbata obi, eleghị anya na ntụziaka nke Rampa; na nke Onye ọchịagha Bekee kwesịrị ịlaghachi azụ nzọụkwụ ya ruo Peddafort nke

Forde,

ukwuu

mmeri a na agba ya.

Site na ntụaka

na nke a, Captain Broome, na ya "Hi-

Akụkọ banyere ịrị elu na ọganihu nke Bengal e nyere ya iheiche a, naanị otu

Agha, 185 1," na-ekwu na, ọ bụ ezie na

onye isi, ma ọ bụghị otu nwoke nọ n'aka nke ọzọ, onye edemede ing ka ọ nọ na njikọ aka (p. 220). nke "Ihe ndekọ akụkọ ihe mere eme nke mbụ Madras European Regiment" (London Smith, Okenye, & Co., 1843, p. 147), onye na-ekwu na ọ chịkọtara ọrụ ya site na :

na ndekọ ndekọ, na-ekwusi ike na ndị agha ahụ na-etinye aka na ya A ga-ahụ ndekọ n'ime ụlọ ọrụ India tozuru oke iji nyochaa ma ọ bụ nkwupụta; ma nke bụ́ eziokwu nke aha agha a ka e denyere aha na ya na agba bụ n'onwe ya kasị ike na-egosi na rejimenti e aku, na ọ bụ ihe na-agaghị ekwe omume na Gọọmenti Madras gaara eme ihe njehie site n'ikwu na G.O.G., Nke 48, nke ụbọchị Maachị 12, 1841, bụ nke e bipụtara ọzọ Site na Gọọmenti India na ndị agha na-ahapụ obodo ahụ na 1870, na ** ọ kpalitere onwe ya nke ukwuu na Condore n'okpuru Colonel Forde na Disemba ochie

onye isi

agha a.

1758."

Mba


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Rh His aunts showered kisses on him, which he did not reciprocate, and then there was an awkward pause, Eustace seemed so natural and undisturbed, yet, if he had not had astonishing experiences himself, he ought to have been all the more astonished at our extraordinary behaviour. My wife, with ready tact, endeavoured to behave as if nothing had happened.

"Well, Mr. Eustace," she said, sitting down as she spoke, to ease her foot, "how have you been amusing yourself since we have been away?"

"Thank you, Mrs. Tytler, I have been very happy."

"And where have you been?"

"Here."

"And lying down all the time, you idle boy?"

"No, not all the time."

"What were you doing before?"

"Oh; standing or sitting."

"Stood and sat doing nothing! Don't you know the poem 'Satan finds some mischief still for

"Oh, my dear madam, hush! hush!" Mr. Sandbach's voice broke in; and my wife, naturally mortified by the interruption, said no more and moved away. I was surprised to see Rose


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Rh immediately take her place, and, with more freedom than she generally displayed, run her fingers through the boy's tousled hair.

"Eustace! Eustace!" she said, hurriedly, "tell me everything—every single thing."

Slowly he sat up—till then he had lain on his back.

"Oh, Rose," he whispered, and, my curiosity being aroused, I moved nearer to hear what he was going to say. As I did so, I caught sight of some goats' footmarks in the moist earth beneath the trees.

"Apparently you have had a visit from some goats," I observed. "I had no idea they fed up here."

Eustace laboriously got on to his feet and came to see; and when he saw the footmarks he lay down and rolled on them, as a dog rolls in dirt.

After that there was a grave silence, broken at length by the solemn speech of Mr. Sandbach.

"My dear friends," he said, "it is best to confess the truth bravely. I know that what I am going to say now is what you are all now feeling. The Evil One has been very near us in bodily form. Time may yet discover some injury that he has wrought among us. But, at


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Rh present, for myself at all events, I wish to offer up thanks for a merciful deliverance."

With that he knelt down, and, as the others knelt, I knelt too, though I do not believe in the Devil being allowed to assail us in visible form, as I told Mr. Sandbach afterwards. Eustace came too, and knelt quietly enough between his aunts after they had beckoned to him. But when it was over he at once got up, and began hunting for something.

"Why! Someone has cut my whistle in two," he said. (I had seen Leyland with an open knife in his hand—a superstitious act which I could hardly approve.)

"Well, it doesn't matter," he continued.

"And why doesn't it matter?" said Mr. Sandbach, who has ever since tried to entrap Eustace into an account of that mysterious hour.

"Because I don't want it any more."

"Why?"

At that he smiled; and, as no one seemed to have anything more to say, I set off as fast as I could through the wood, and hauled up a donkey to carry my poor wife home. Nothing occurred in my absence, except that Rose had again asked Eustace to tell her what had


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Rh happened; and he, this time, had turned away his head, and had not answered her a single word.

As soon as I returned, we all set off. Eustace walked with difficulty, almost with pain, so that, when we reached the other donkeys, his aunts wished him to mount one of them and ride all the way home. I make it a rule never to interfere between relatives, but I put my foot down at this. As it turned out, I was perfectly right, for the healthy exercise, I suppose, began to thaw Eustace's sluggish blood and loosen his stiffened muscles. He stepped out manfully, for the first time in his life, holding his head up and taking deep draughts of air into his chest. I observed with satisfaction to Miss Mary Robinson, that Eustace was at last taking some pride in his personal appearance.

Mr. Sandbach sighed, and said that Eustace must be carefully watched, for we none of us understood him yet. Miss Mary Robinson being very much—over much, I think—guided by him, sighed too.

"Come, come. Miss Robinson," I said, "there's nothing wrong with Eustace. Our experiences are mysterious, not his. He was astonished at our sudden departure, that's why


text: One of a Thousand/Vinton, Frederic Porter


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10 which preserved the painting perfectly until the slabs were discovered and removed to the South African museum in Capetown, where they can now be seen. When pieced together, the painting is 2.39 metres in length by 92 centimetres in width, and represents seventeen elands, the largest thirty-two centimetres in length, beautifully drawn and shaded in colour, with grotesque figures of hunters using their weapons. Some of the elands are foaming at the mouth from exhaustion, and from the nostrils of one, which is in the attitude of falling, blood is actually dropping. One hunter is hamstringing an eland with a battle-axe, which together with iron-headed arrows, shows that the picture cannot be very old, as it must have been painted after the intrusion of the Bantu into that part of the country, not three centuries ago. An opinion held by most investigators that the older pictures are better as works of art than the more recent ones is thus proved to be incorrect. At all times there must have been a few individuals who excelled as painters and sculptors, while there were many who could only produce daubs.

No figures of human beings have yet been discovered among the paintings of the Europeans, but statuettes made by them have been found at Mentone and other places, which represent the Bushman type of body, with its steatopogy or very protuberant buttocks of adipose matter. There can hardly be a question therefore of the identity of race, the only difference—though a very important one if the measurements can be relied on—observable between them being that the skulls of the European branch were a little longer in proportion to their breadth (horizontal cephalic index 68 or 69), and the cranial capacity or size of the brain was much greater.

What became of the negroid inhabitants of Southern Europe no one can say. They were there before the close of the great ice age, and then they disappeared as other races had done before them. This was in Professor Sollas's mind when he conjectured that they migrated into Africa;


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Rh but they might have been exterminated entirely, or partly absorbed and partly exterminated by an invasion of a stronger race. This has ever been the law: progress in knowledge and skill and become invincible, or perish. And they were the least progressive of all mankind. Ages later this was the fate of their kinsmen in South Africa, who continued to exist so long solely because of their perfect seclusion.

In South-Eastern Asia there are people living to-day, such as some of the inhabitants of the Philippine islands, the Andamanese, and the Semang in the Malay peninsula, who are so like the Bushmen that it is almost certain they are of the same stock. The type must have been fixed in their common primeval home in some far remote time, and the changes in each that have since taken place have been so small that the close relationship may still be seen. Mentally especially this is the case. Their power of thought on subjects of any nature outside of their ordinary occupations is not greater than that of a European child six or seven years of age, and they have all the credulity of such a child. There are no means of ascertaining whether this was the case with the section of the race in Europe, but the probability is very strong that it was.

The points of resemblance between the Bushmen and the Semang are so numerous that they cannot be accidental. The average height of Semang men is 1491 millimetres, of Bushmen of South Africa 1444 millimetres, and of pygmies of Central Africa 1400 to 1450 millimetres. The average horizontal cephalic index of the Semang is 78.9 (of their women 81.1), but this index is variable. This hardly differs from that of Bushmen. The cranial capacity of the Semang is 1348 cubic centimetres, which is greater than that of Bushmen, but still very low. The noses of the Semang are remarkably broad and flat, and the root is depressed; the chin is feebly developed. The cheek bones are broad, the


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12 ears are small, and very few of the men have any beard. The hair is spirally curled, the mouth is large, and the jaws are prognathous. They do not practise circumcision, nor do they tattoo their bodies.

They are nomads, use rock shelters or screens of leaves for habitations, coil themselves up to sleep on a heap of leaves without a pillow, make baskets and mats, eat anything and everything edible, sometimes consume raw flesh, produce fire by the friction of two pieces of wood, and cook their food in the most primitive manner. Their implements of stone are not ground or polished. They do not make canoes or rafts, but harpoon fish, and use baskets as nets.

Their marriage rites are of the slightest kind, they bury their dead entire, there is no trace of an actual cult among them, they make traps, pitfalls, and snares to catch game, their only domestic animal is the dog, they have no words for any numeral higher than three or four, and yet they are decorative artists. On ornaments for the heads of their women and on their quivers they trace geometrical patterns, outlines of animals, and figures believed to be charms.

Every assertion in these paragraphs applies to the Bushmen, and though there are some characteristics mentioned in addition to these, which are not applicable to those people, they are such as might have easily arisen from their different environments. These are that the Semang have round bright eyes, straight and far apart; their foreheads are low and rounded, and their cheeks are full; their heads are covered with frizzled hair more closely than those of Bushmen. They do not use skins or feathers for clothing, but make bark cloth, and wear girdles of fungus peel; their women wear magic combs, with patterns engraved on them. They do not make pottery; their musical instruments are all formed of bamboo; they use bedsteads made by lashing half a dozen thick bamboo poles together, and raising this platform on supports. They have no great fear of ghosts; and they have a dim belief in mythological personages, of whom Kari is their highest god, and is obeyed by Tuhan and Pie.


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Rh The chief difference is that the skin of the Semang is of a dark copper colour, or chocolate brown to shiny black. The skin of the Bushmen is yellowish brown, darker or lighter according to the locality frequented by them. In every case the shade of the skin seems to denote that it was acquired for a purpose of the greatest utility.

The Semang, living in forest gloom, required a very dark skin in order to conceal themselves. Their remote ancestors may have been of quite a different tint. The Bushmen on the arid plains and bare mountain sides of South Africa were of the colour that was most advantageous to them, for they were almost invisible at a short distance, so closely did the tint of their skin resemble that of the dried-up soil. Even their scantily covered scalps were of advantage to them in this respect. After rains when high grass sprang up, through which they could creep covered with a few tufts, or in a bushy country where they could adopt disguises, their colour would be a matter of little importance, but on the plains of South Africa it meant much, for it enabled them, by keeping to leeward and making use of anthills or boulders or shrubs, to stalk their prey until within reach of their arrows.

Is it not reasonable to suppose that the same guiding mind which coloured so many of the lower animals in accordance with their environment should have exerted its beneficent power in aid of savage man in the same way? In the far distant time when the ancestors of the Bushmen made their first appearance in South Africa, they may not have been of the same colour as they were when Europeans first saw them. In the early years of the nineteenth century the traveller Burchell observed that the Bushmen north of the Orange were differently coloured from those south of that river, though each section had the tint best suited to its surroundings. Many others have noticed this peculiarity since Burchell wrote, though no such accurate records were made as could be desired. This cannot be accidental. Of course when clothing came to be worn by primitive man such changes were useless, and consequently ceased to take place.


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There is no balm that time brings with the years… The dullard days cure not my own dull pain, When only thoughts of you do still remain. Ah, ’tis a jest to allay children’s fears, To say that time will right the heart’s arrears. Why do they mock me? Can the heart contain Your presence multiplied? Can I refrain From crying lie…when such a lie appears?

 * Under glare of tropic sun,
 * Crowded sidewalk we
 * Stood upon. And no one passed,
 * No one jostled me.

Now you are gone. Oh words as few as four, To think that they can carry such a power To transmute light to darkness, yet no more Than four small words to you. Oh for one hour! What would I change for just one hour again? I feel you as I see arbutus show, I feel you in the warmth of summer rain, You are in autumn colours, when they go Somewhere, I know not where, yet would that I Could, after you are gone return to you, As after winter’s blight they blossom new Into the spring again. I wonder why To you no more than four small words are they… They’re on my lips so many times a day.

 * In no dream I ever miss
 * You and I together,
 * Soft cheek, first kiss,
 * Light as a feather.

Before me is a picture that was you, But only can I see your parted hair Was short like mine. You could not then know who Would once possess it and if you had known… But then, it does not matter…it is true Your lips are tight, your eyes are full of care.

 * In studio, late one night,
 * We thought to say good-bye.
 * You back to be a wife,
 * I home to die.

Gone is the life from beauty since you went, It is no more than just a shining row

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14 It is certain that the whole of the continent of Africa at a remote period was occupied solely by people of the Bushman race. In the gloomy forest west of the Albert Nyanza they are found by European travellers of the present day, and the descriptions of them given by Schweinfurth, Junker, Stanley, Casati, Von Wissmann, and many others could be applied with perfect accuracy to the Bushmen of the southern extremity of the continent. They could not have migrated to that locality through a country inhabited by stalwart negroes, by whom they were always regarded as noxious animals, and as such destroyed, nor could the section of their race south of the Zambesi have moved down through Bantu tribes. They must have occupied the country alone for countless generations, before invaders of greater strength destroyed or absorbed all of their kindred except


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Rh the puny remnant that was forced into the depths of the forest where they could not be pursued. Just so, at a later date, they were exterminated or absorbed all the way down to the Zambesi, except possibly a very few who made their escape across that river.

Of their existence far north in the continent there is ample proof, but only after other races had settled along the Mediterranean shore and peopled the valley of the Nile as far up as Abyssinia. As they could not have migrated there after the arrival of those races, they must have preceded them as inhabitants. There are references to them in the earliest histories that were written, though the dates were modern compared with the memorials of their existence that their stone implements supply in the southern part of the continent. The first of these in order of time shows us a long-established kingdom of Egypt, with a people far advanced in civilisation, and a form of hieroglyphic writing in extensive use. Nubia too had then a settled population. Many inscriptions in hieroglyphic characters have been translated into English, and among them is more than one record of expeditions being sent southward to obtain Bushmen or pygmies to amuse the king by dancing before him.

Thus one official in the time of the fifth dynasty has placed his services on record. He states among other notable occurrences that he was sent to the land of ghosts, that is to the unknown country beyond the farthest part explored, to bring back a pygmy for the purpose indicated, and that he went by the way of Nubia to Punt, where he managed to secure one. How realistic this appears to South Africans who can remember the habits of the people living on the inland plateau in the middle of the nineteenth century. One of the commonest ways of many a farmer there to amuse his


text: The Recluse (Cook)/Brumes et Pluies

title: The Recluse (Cook)/Brumes et Pluies


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16 guests and himself was to get one of his Bushman herdsmen to dance or caper before them, with a promise of a big glass of brandy or a long piece of roll tobacco, of both of which every individual of his race was immoderately fond, if he did it well. On being told to dance springbok, he would bound into the air again and again with as much ease apparently as one of those animals, without quivering his body or seemingly bending his limbs. Then he would be told to dance baboon, when at once every joint of his body was in motion. The agility of the little imp, the elasticity of his limbs, the wonderful contortions that he was capable of displaying, gave as much delight to the South African farmer as a similar performance by another individual of the same race gave to Pharaoh, lord of Egypt, so many thousand years ago.

Statuettes of Bushmen, with the steatopygous protuberances well marked, have been found in ancient Egyptian tombs, a conclusive proof that individuals of that race were known to the artists.

The historian Herodotus, writing about 440 before Christ, mentions the pygmies, but they were then, no longer to be found in the valley of the Nile below Senaar, nor had they been seen there probably for a very long time. Evidently more stalwart people had occupied the valley, and the little hunters had either been exterminated or compelled to retire from the field. They were reported to be south of the desert, and though Herodotus never saw one, he obtained information that enabled him to give a most graphic description of them. He described them as dwellers in caves or caverns, as eating serpents, lizards, and other reptiles, as being the fleetest of foot of any people he had ever heard of, and whose language was like the squeaking of bats. It would


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Rh be hardly possible to express in fewer words a description of the Bushman race.

But that is not all he related of the pygmies. He had been informed that five young Nasamonians, actuated by a spirit of inquiry and adventure, had set out on a journey of exploration from the coast of the country now called Tripoli, and having travelled first to the south and then to the west through the inhabited parts and the desert, reached a territory where they were made prisoners by men of small stature. These conducted them through extensive marshes to the bank of a great river flowing from west to east, in which were crocodiles. All the people they saw were pygmies, black in colour, addicted to magic, and speaking a language unintelligible to the Nasamonians. How the travellers escaped we are not told, but they succeeded in retracing their steps, and reached their homes again in safety. Probably the river which was the terminus of their journey was the Niger, a stream which baffled the curiosity of Europeans down to 1830, when it was traced to its mouth by the brothers Richard and John Lander. Herodotus believed it to be the upper course of the Nile, which he thought must flow for a great distance from west to east, as otherwise he could not account for the great volume of water in it.

In 1849 the traveller Barth on his way southward from Tripoli discovered many ancient engravings on rocks in a valley near Murzuk in Fezzan, approximate latitude 26° north, longitude 14° east of Greenwich. He has given copies of three of these, though they cannot be regarded as absolutely correct, as two are from sketches and the other from memory only. But they are unmistakably of the same class as Bushman engravings, the oxen represented being fairly well outlined, but without feet, as in South Africa, and the men having the heads of animals. Barth noticed that there were no engravings of camels, beasts of burden unknown there until long after the introduction of the ox, from which it may be assumed that these engravings were made at a time


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18 when the country was partly occupied by pastoral Hamitic tribes, but before the arrival of Arabs. The outlines of the figures were cut very deep into the rock.

In Southern Algeria many engravings of animals on rocks have recently been discovered by Mr. G. B. Flamand, of the geological survey department, among others some of an extinct buffalo, whose bones are found in that region. These and some others must be of very great age. Mr. F. Foureau found similar engravings on the faces of masses of granite in the Sahara, all of a style and degree of art exactly corresponding to those in South Africa, and all made by punching holes or lines with sharp pieces of hard stone.

From what has been stated it seems certain that at some very remote period not only the whole of Africa, but at least parts of Europe and Asia were inhabited by a race of savages identical with the Bushmen, though differing in colour and some other features in different localities. There must have been some particular locality from which they all spread out, but, as has already been stated, that locality cannot be ascertained with certainty. Dr. Peringuey believes it was in Africa, Professor Sollas thinks it was in Europe, and Monsieur A. de Quatrefages, the eminent French savant, holds that it was in Asia. This seems to me the most


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LIFE OF TEGETMEIER old friend's exceptional alertness in matters that appealed to him.

During his long and industrious life he had accumulated an enormous fund of information on various subjects and, endowed with a splendid memory, he was a singularly interesting and informing companion. It would be difficult to mention a subject upon which he was ignorant ; and his information was as accurate as it was extensive.

I found common ground with him in our ideas on the best method of treating game and poultry -live stock of all kinds, in fact. He was, like myself, a convinced believer in the wisdom of allowing bird and animal to lead, as far as possible, a life that conforms to natural conditions. I think the method pursued at Elsenham with turkeys, birds generally considered delicate and difficult to rear, was the first point of the kind that revealed the identity of our views. The practice at Elsenham has always been to let the turkeys run in the pheasant coverts where they nest and hatch out their eggs without artificial shelter, roosting in the trees all the year round, leading thus a natural life. Compared with the turkey reared in the farmyard, we get birds plumper, and with better developed breasts; the latter, as Tegetmeier at once pointed out, a result of the greater use they make of their wings under these conditions.


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Rh likely, because it is more central in position, and from it waves of human migrations could more easily be thrown out westward to Europe, south-westward to Africa, and south-eastward to the Malayan peninsula and thence to Japan.

They may have extended over a much larger surface even than this, but they were not the only people then living. Other races were in existence in Europe and Asia, races more capable of improvement, though originally starting from the same low level. A struggle for the possession of the fairest tracts of country took place, and the more intelligent and consequently the stronger races were the victors. It was for the good of all the world that it should be so. It seems to be God's law that man must raise himself constantly higher, and he who cannot as well as he who will not conform to that law must pass out of existence. And these Aurignacians, Bushmen, and pygmies of the north, though gifted with artistic tastes, were an almost unimprovable race: already, in those far off times, they had attained the highest point of their progress, and had then become inert and stagnant. What progress has the little remnant that still remains made during the countless centuries that have since passed away? They have learned how to drill a hole through a stone, that is nearly all, and that is not sufficient to satisfy God's law of progress.

And so at some time, which cannot be ascertained, but must have been many thousands of years ago, a stronger and better equipped race entered the north-eastern extremity of the continent, and gradually spread along the Mediterranean coast and up the valley of the Nile, exterminating the earlier inhabitants, or possibly taking the young females and killing all the others. This went on until the country as far south as the great desert was filled with the people now usually termed Hamites, who were a little darker in colour than modern Europeans, and who had long black hair. The purest descendants of these people at the present day are believed by many ethnographers to be the Guanches in the Canary islands and the Basques in Spain, the Copts in


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 CHAPTER I.

THE CHILDHOOD OF A NATURALIST.

THE life of any man who was born the year after the Battle of Waterloo and who lived until the beginning of the reign of George V, must have some interest, and when the man in question was a trained observer and a skilled writer, as was the subject of this memoir, his life cannot fail to be of peculiar and absorbing interest, and its records well worthy of preservation. To naturalists, the life of the observer who discovered the cylindrical formation of the cell of the bee: to medical men, that of the anatomist who "walked the hospitals" before the days of anæsthetics : and to students of sociology, the life of the writer who witnessed hangings in public and flogging at the cart's tail, must in- evitably appeal. These and many other strange happenings fell to the lot of the late W. B. Tegetmeier, who in the course of his long life witnessed so many changes in the nation's social, political, scientific, and literary life as would be almost incredible to those unacquainted with the facts. Born at the beginning of the new era dating from the French Revolution and the rise and fall of Napoleon, Tegetmeier lived to see the end of the Victorian period, and to B


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Author:Kenneth Vrest Teachout Orton

Works

 * "Heart Symphony for Dare", in The Recluse (1927), edited by William Paul Cook

title: Author:Kenneth Vrest Teachout Orton


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20 Egypt and the Berbers in North-West Africa having a much larger mixture of alien blood in their veins.

After this, how long there are no means of ascertaining, negroes came into the continent, in all probability by way of the straits of Bab-el-Mandeb, and spread out south of the desert and along the Atlantic coast. Wherever they went the Bushmen disappeared, the girls being absorbed, and all the others being destroyed.

Then other races invaded the continent, Arabs, various tribes of more distant Asiatics, among whom were the progenitors of the modern Bantu, some of whom settled in the north-east, and others pushed their way southward. All were deadly foes of the Bushmen, sparing only the young females, and so it came to pass that by the year 1500 of our era there were none of the ancient inhabitants left north of the Zambesi, except the few wretched little bands that had managed to take refuge in places so difficult of access that they could exist there almost undisturbed.

A question now arises whether there were any people whatever in Africa before the Bushmen. If there were, they must have been of even a lower type, or they would not have been displaced. Recent discoveries have made it certain that there were earlier races in Europe than the Aurignacian, and so it is possible that there may have been in South Africa. From the primeval home of man, wherever it was, successive waves may have been thrown off, and the Bushman wave was not necessarily the first. It may have been to a preceding one what succeeding ones were to it, that is it may have entirely destroyed or absorbed the other.

The evidence in favour of the existence of such a race may be stated. First and strongest is the abundance of primitive bouchers that have been found, implements cruder than those used by Aurignacians and probably by Bushmen of the same age.

Next there are frequent references by Bushmen in their folklore tales and legends to an older race, but this cannot be accepted as conclusive evidence, because no tradition can


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 stood silent with hands together pointing at twelve o'clock, seeming to rest, and to be content with resting, at the tranquil and many-thoughted midnight which it had so often celebrated alone until we came. But we were glad of the clock. It allowed us to measure the rich summer night only by the changing enchantments of Burton's and Cervantes's and Hudson's page, and by the increasing depth of the silence which the owl and restless lapwing broke no more than one red ship breaks the purple of a wide sea. It is a commonplace that each one of us is alone, that every piece of ground where a man stands is a desert island with footprints of unknown creatures all round its shore. Once or twice in a life we cry out that we know the footprints; we even see the boats of the strangers putting out from the shore; we detect a neighbouring island through the haze, and creatures of like bearing to ourselves moving there. On that night a high tide had washed every footprint away, and we were satisfied, raising not a languid telescope to the horizon, nor even studying the sands at our feet.

Not less strangely or sweetly than it creeps in among dreams, came in the whisper of the first swallows of the dawn among our books; and Cleopatra, the cat, slipped out through the window and left me.

But it happened that I rose and drew a curtain aside to see whether she went to the woods or to the barn. The night was over. The pool at the bottom of the garden was glazed and dim and slightly crumpled, like the eye of a dead bird; and all its willows were grim.

In the garden there was a bee. A little wind broke up the poppies petal by petal, so that they vanished like fair

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 children in the midst of their perfections—cut off, and marked in the memory chiefly by the blank they leave, and not by an abundance such as older people entail upon us to mimic life. Hardly had I ceased to watch them than it was day. The cattle in a distant meadow stood still at the edge of their own shadows as if at the edges of pools. The dead elm tree seemed but a skull-capped, foolish jester who set a sharper edge upon our appetite for summer and the sun. The corn, the woods, rejoiced. The green woodpecker laughed and shone in his flight, which undulated as if he had been crossing invisible hedges. A south-west wind arose and rain fell softly, yet not so soothingly but that an odd thought thrust itself into my mind.

I thought of how Cervantes was not enjoying it, and in a moment I saw him and Burton and Wordsworth and Charles Lamb close by, crouching and grey, as if they had been buried alive, under knotted cables of oak root, deep under the earth which was then bearing carnation and wild rose. The wind found out the dead elm tree and took counsel in its branches and moaned, although the broad light now reigned steadfastly over leagues of shining fields.

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title: The Heart of England/Chapter 22


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 Of buttons that I push because I like To push the buttons, though the cells are dead, And nothing rings or answers for my work. Though you are gone I know that you still live, But in a different world than this sad world. I feel that I am dead and you alive, Or else I dream and you are not asleep, But far away and doing what you think You ought to do. Well, you will come to me, Some day when you are tired, some sad long day When you are tired and worn and buffeted By this stern task-master, your other self. Oh yes, you’ll come and I awaiting be, In a far silent land you do not know, Where everlasting hills and valleys are, Where only those who ever love may go… Into its realm of peace where only love Is king. What use is heaven When life can be as sweet as life can be?

 * You used to sit watching sails,
 * Out beyond……go by
 * And turn from the harbour view,
 * With a sad little cry.

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154 ''trouble them. The kingdom of God, which they are to be trained up in, is not meat and drink, either the opposition or the imposition of indifferent things, which will but trouble them; but it is righteousness, and peace, and joy in the Holy Ghost'', which we are sure will trouble nobody.

(2.) That yet it would do well that in some things, which gave most offence to the Jews, the Gentiles should comply with them; because they must not humour them so far as to be circumcised, and keep the whole law, it does not therefore follow that they must act in a continual contradiction to them, and study how to provoke them. It will please the Jews (and if a little thing will oblige them, better do so than cross them) if the Gentile converts abstain,

[1.] From pollutions of idols and from fornication; which are two bad things, and always to be abstained from; but writing to them particularly and expressly to abstain from them, (because in these things the Jews were jealous of the Gentiie converts, lest they should transgress,) would very much gratify the Jews; not but that the apostles, both in preaching and writing to the Gentiles that embraced Christianity, were careful to warn against, First, Pollutions of idols, that they should have no manner of fellowship with idolaters in their idolatrous worships, and particularly not in the feasts they held upon their sacrifices. See 1 Cor. 10. 14, &c. 2 Cor. 6. 14, &c. Secondly, Fornication, and all manner of uncleanness. How large, how pressing, is St. Paul in his cautions against this sin! 1 Cor. 6. 9, 15. Eph. 5. 3, &c. But the Jews, who were willing to think the worst of those they did not like, suggested that these were things which the Gentiles, even after conversion, allowed themselves in, and the apostles of the Gentiles connived at it. Now, to obviate this suggestion, and to leave no room for this calumny, St. James advises, that, beside the private admonitions which were given them by their ministers, they should be publicly warned to abstain from pollutions of idols, and from fornication; that herein they should be very circumspect, and should avoid all appearances of those two evils, which would be in so particular a manner offensive to the Jews.

[2.] From things strangled, and from blood; which, though not evil in themselves, as the other two, nor designed to be always abstained from, as those were, had been forbidden by the precepts of Noah, (Gen. 9. 4.) before the giving of the law of Moses; and the Jews had a great dislike to them, and to all those that took a liberty to use them; and therefore, to avoid giving offence, let the Gentile converts, abridge themselves of their liberty herein, 1 Cor. 8. 9, 13. Thus we must become all things to all men.

6. He gives a reason for his advice—That great respect ought to be shewed to the Jews, for they have been so long accustomed to the solemn injunctions of the ceremonial law, that they must be borne with, if they cannot presently come off from them; (v. 21.) For Moses hath of old them that preach him in every city, his writings (a considerable part Of which is the ceremonial law) being read in the synagogues every sabbath-day. "You cannot blame them, if they have a great veneration for the law of Moses; for besides that they are very sure God spake by Moses," (1.) "Moses is continually preached to them, and they are called upon to remember the law of Moses," Mal. 4. 4. Note, Even that word of God which is written to us, should also be preached; those that have the scriptures, have need of ministers to help them to understand and apply the scriptures. (2.) "His writings are read in a solemn religious manner, in their synagogues, and on the sabbath-day, in the place and at the time of their meetings for the worship of God; so that from their childhood they have been trained up in a regard to the law of Moses; the observance of it is a part of their religion." (3.) "This has been done of old time; they have received from their fathers an honour for Moses; they have antiquity for it." (4.) "This has been done in every city, wherever there are any Jews, so that none of them can be ignorant what stress that law laid upon these things; and therefore, though the gospel has set us free from these things, yet they cannot be blamed if they are loath to part with them, and cannot of a sudden be persuaded to look upon those things as needless and indifferent, which they, and their fathers before them, had been so long taught, and taught of God too, to place religion in; and therefore we must give them time, must meet them half-way, they must be borne with a while, and brought on gradually, and we must comply with them as far as we can without betraying our gospel-liberty." Thus does this apostle shew the spirit of a moderator, that is, a spirit of moderation, being careful to give no offence either to Jew or Gentile, and contriving, as much as may be, to please both sides, and provoke neither. Note, We are not to think it strange if people be wedded to customs which they have had transmitted to them from their fathers, and which they have been educated in an opinion of as sacred; and therefore allowances must be made in such cases, and not rigour used.

22. Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch, with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23. And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia: 24. Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25. It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26. Men that have hazarded their lives for the name of our Lord Jesus Christ. 27. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burthen than these necessary things; 29. That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. 30. So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31. Which when they had read they rejoiced for the consolation. 32. And Judas and Silas, being prophets also themselves, exhorted the brethren


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User talk:SRKoushik

— billinghurst  sDrewth  09:53, 10 November 2023 (UTC)

title: User talk:SRKoushik


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Page:The Heart of England.djvu/61

of the midst of pale wheat lands and tussocky meadow, intersected by streams which butter bur and marigold announce, and soared over by pewit and lark and the first swallows with their delicate laughter, rises the grim, decorated church, of the same colour as the oak trees round about. White and grey headstones, some of great age, bow to it in the churchyard, and seem mutely to crave for the shelter from the north-east wind. There is much room within. All the headstones and those whom they commemorate might find places and not crowd out the little congregation. In one transept a knight and lady are taking their ease in stone, and looking up at the gaudy arms above them. They came early to the church. From the memorial inscriptions on pavement and walls, it would seem that the church belongs to a later great family, still living near. Soldiers, sailors, landowners, clergymen even, they take possession at their death; from 1623 they have flocked here, and the names of their virtues live after them; tyrants perhaps in their lifetime, they have the air of being idols now, and they outnumber the prophets on the window-glass. The service proceeds in the accustomed decent manner, with

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 nasal lesson and humming prayer. Then comes the hymn:—

One woman's ambitious, shrill treble voice that seems ever about to fall and yet continues to maintain its airy height, leads the congregation to unusual adventures of song. The church is dense with emotion; ordinary gentlemen, shopkeepers, labourers and their wives, men and women of all degrees of endurance, chivalry, good intention, uncertain aims, sentimental virtuousness, hypocrisy not dissevered from hardship, vanity not ignorant of tenderness, hard ambition, the desire to be respected,—men and women throw all kinds of strange meaning, heartfelt and present, imaginative, retrospective, expectant, into the vague words of the hymn. I can see one strong man shouting it with an expression as if he were pole-axing a bull. His neighbour, a frail, tearful woman, sings as if it absolves her from the tears with which she marred not only her own life. One aged woman made it clearly an expression of the nothingness of mankind, a ridicule and blasphemy of life, as if she had repeated the words of the old play:—

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Other faces express complacency, hope, the newness of a solution of this thing life, grim, satisfied despair, even a kind of vanity. All these men and women might agree at a political meeting; here they differ each from the rest, and every one of the gods in all the mythologies must be gladdened or angered at some part of the hymn by the meaning of this or that worshipper; Odin, Apollo, Diana, Astarte, the Cat, the Beetle, and the rest revive, in whatever Tartarus they are thrust, at these strange sounds.

The last of the congregation left, but I could still hear the hymn wandering feebly among the tall arches and up and about, apparently restless, as if it sought to get out and away, but in vain. The high grey stone and those delicate windows made a cage; and the human voices were as those of Seifelmolouk and his memlooks, when the giant king kept them in cages because the sound of their lamentation seemed to him the most melodious music, and he thought them birds. Inexorably, the fancy held me that some gaunt giant, fifty cubits high, kept men and women in this cage because he loved to hear their voices expressing moods he knew nothing of. Not more caged are the five brown bells in the tower, with mute, patient heads like cows, their names being Solitude, Tranquillity, Duty, Harmony, Joy.

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text: The Heart of England/Chapter 7

title: The Heart of England/Chapter 7


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HE Russian Revolution is one of the great heroic events of the world's history. It is natural to compare it to the French Revolution, but it is in fact something of even more importance. It does more to change daily life and the structure of society: it also does more to change men's beliefs. The difference is exemplified by the difference between Marx and Rousseau: the latter sentimental and soft, appealing to emotion, obliterating sharp outlines; the former systematic like Hegel, full of hard intellectual content, appealing to historic necessity and the technical development of industry, suggesting a view of human beings as puppets in the grip of omnipotent material forces. Bolshevism combines the characteristics of the French Revolution with those of the rise of Islam; and the result is something radically new, which can only be understood by a patient and passionate effort of imagination.

Before entering upon any detail, I wish to state, as clearly and unambiguously as I can, my own attitude towards this new thing.