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 "Ah," you say, "but these people own too much land." Yes, but there is no law on our statute books to prevent one man from hogging the whole blamed country and tell the rest of us to get off the earth. If it is right for one man to deny another man access to the soil, then it is right that he deny ten, hundreds, thousands or millions of people. Besides, you and your dad whooped it up for the politicians who made our land laws, and if you don't like them you have no one to blame but yourselves.

From the foregoing it must not be understood that the farm land is gobbled up by the wise men who run our trusts, railroads, ourselves included. While it is true that some of the great trusts own considerable land, these institutions are satisfied in getting the farm product without owning the farm itself. It is rather the small capitalists in the county seat towns who are getting the farms.

Many farmers have landlord heads on farm hand bodies. Instead of seeing themselves in the true light as pure and simple workers, they entertain a hazy notion that the ownership of more or less mortgaged implements, chattels and lands stamps them as capitalists. They do not look upon the soil as a means of production, but as a means of speculation and exploitation. Deep down in the heart of every farmer there is a hope that some day the rise of land values may make a second Rockefeller of him. Some day he hopes to move to town, while a hungry tenant on the old home place supplies him with the necessities and luxuries of life. In other words, he expects to escape the blessings of farm life by becoming an exploiter of his own kind.

Now, some farmers have made money by buying land cheap and selling it high, Many have retired to county seats to spend their declining years in comfort and idleness. Consequently he looks upon rising land values as a great blessing. But while rising land values may be a good thing for land speculators, they are a curse to the actual tillers of the soil.

Let us put it in this way: The same Kansas farm

So you see, while the value of this farm rose from $100.00 to $10,000.00, the volume and the value of the crop remained the same; which is not quite true, because land which produced 2000 bushels of corn in 1880 will not produce 2000


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 bushels of corn in 1910 unless a greater amount of labor is expended, for while land values have steadily gone up, the productivity of the soil has gone down. As long as this farmer works his own land it is immaterial to him whether the land is worth ten cents or ten thousand dollars.

Yes, you see that; but you say: "This farmer bought his farm for $100.00 in 1880; to-day he can sell it for $10,000.00 and make a clear profit of $9,900.00." Admitted; but somebody must have $10,000.00 before our farmer can get it. Let us say our farmer's name is Tom and the other fellow's name is Dick.

Now the two swap, and let's see what happened.

Nothing happened; not a cent of value was created. Instead of Dick eating up his $10,000.00 in town, Tom is moving to town to do the spending and Dick moves on the farm. The two change positions—that is all. If this changing of land and money has benefited Tom and Dick, then figure it out for me; and if the swapping between Tom and Dick did not make the two any richer than they were before the swap, how on earth is the swapping of all the Toms and Dicks in the country going to benefit the farming class?

If I own a dollar and you own a pup, and I give you a dollar for your pup, how many more dollars and how many more pups have we now? And if we haven't got any more pups and dollars, how much better off are we?

But let us say I am a land speculator and you are a farmer. In 1880 I bought the above-mentioned piece of dirt for $100.00. The rent has paid all the taxes and 8 per cent on the money invested. For thirty years I have busied myself sitting in the shade waiting for a sucker, "Then you come along. Want a farm to raise corn, don't you? and you have $10,000.00, which means that I get $9,900 for waiting for you; and you raised 18,800 bushels of corn in the days gone by and turned the money over to me. I, the land speculator, got the savings of your life time and you got a piece of land which was here a couple of millions of years before land speculators ever were invented. Therefore I say again, high land values are of no more benefit to the farmer than high-priced farm implements are to him, for the actual farmer wants land and implements for use and not for speculation.

Now let us put the case differently. Tom, the owner of the aforementioned Kansas farm lives on it until he dies. Of

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text: Tales and Legends from the Land of the Tzar/A Hoax


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Page:Philosophical Transactions - Volume 012.djvu/218

 his aforesaid Preface, he saith, That were the place of Mercury's Node once found, from this his Observation of Mercury, the Suns Parallaxis might be deduced.

Of which, there are three proposed, Yet the best way of finding the same (as the Author noteth in his Preface) would be, by comparing the Meridian Altitudes of the Moon, observed both in St. Helena and in Europe at the same time.

Wherein it is (as is noted in the said Preface) that Astronomy is at present most of all defective. And that the discovery hereof would lead us to the most exact way of finding ou [sic] the Longitude of places.


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text: Tales and Legends from the Land of the Tzar/The Wonderful Sailor


text: Tales and Legends from the Land of the Tzar/Senka the Little


text: Tales and Legends from the Land of the Tzar/Elie Muromitch


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Page:Poems of Sentiment and Imagination.djvu/186

182
 * Oh! wild, proud Clarence Vane!

You'll taunt me with this faithlessness,
 * Unknowing of this pain!

And we must meet in bitterness,
 * Who in full faith did part!

Why should I heed reproach or scorn
 * Breathed by thy lips of art?

And yet I knew that thy strong soul
 * Gives purest love to me—

Can I not tell a star in heaven
 * From a star in the sea?

I feel that did an angel sit
 * And smile upon my brow.

No holier your tenderness
 * Could be to me than now;

But still I cast that love away—
 * I banish my sweet trust—

I can not soil my soul's white wings
 * By stooping them to dust!

If your great mind has been for years
 * In earthly fetters bound—

If you have stooped your lofty flight.
 * Base fires to flutter round—

What! though from your soiled pinions
 * You shake the groveling weight:—

What! though you now soar to the stars,
 * I can not be your mate;

Ay! deck your glittering palace
 * With a lover's gentle pride—

And dream of wild devotion—
 * And murmur of your bride—

Oh! proud and passionate Clarence!
 * You will never call me wife!

Earth is mournful as the coffin,
 * And pale sorrow shrouds my life!"

 * The beautiful young mourner hid her face

In her small hands, and sank upon the earth.


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Rh Her tresses stole to kiss the silvery moss, And her white dress laid daintily and light Upon bright, crisping leaves—the river sang— The sky was soft, and fresh, and delicate— The breeze went by, and its invisible wings Were laden with perfume and melody— They were a mockery!

 * Her lip was mute,

But there was something fraught with agony In the still drooping of her slender form, And the white face lying in her cold hands.

 * The sun went down and the wind asleep,

And the sky shut its twilight eyelids close, While evening made her toilette.She came forth, Shining all over with soft, radiant gems. And eloquent in peace and loveliness; The dimpling bosoms of the silver waves Swelled full of melody in praise of her. And the dark shadows crept beneath the trees To hide away from her clear, azure eyes. Those deep, still eyes were on the stricken girl— The pure, proud, beautiful girl, whose first wild grief Was knowledge of the evil in man's heart: An agony awoke the bright young dreams Which lay within her bosom, thrilled with bliss, And turned them into sorrows, when her soul Bent, shuddering, to hear the words of friends Blending his name with images of sin She had not known existed.Him—oh! him! To whom she gave such trust and reverence! Such perfect, earnest, spiritual love! Her heart shrank back from the black altar-place Where its sweet wealth was laid—she could not give Her sacred offerings where unholy fires So long had burned!Her very artlessness And innocence of evil caused her grief!


text: Tales and Legends from the Land of the Tzar/"If you don't like it, don't listen, but don't spoil my Lies"


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184 So bitterly came knowledge to a heart All radiant with purity and love. And thrilling with wild music—like a harp Just touched in heaven and sent, quivering With its unutterable melody, to earth.

 * The starry influence of the shining night,

And the low murmur of the passing waves, Soothed, like a blessing, the wild, aching grief Of the sweet, desolate mourner.Tenderly The starlight stole to kiss her pallid brow, The trees reached down their arms caressingly. And the bright river bade her not to grief In tones of gentleness untaught by art. The beautiful love shattered so cruelly By earthy fingers, here seemed proffered her By the sweet angel-spirits of the night. Pale, placid, and subdued, the young girl rose— Her sweet face lifted to the sapphire sky, And her dark, mournful eyes surpassing thought In their deep, pleading eloquence, upraised— And softly folding her white, slender hands Upon her weary bosom, prayed for peace!

Break not! break not! break not, O mighty heart,
 * With this fierce anguish rending all thy strings!

Back! agonizing fires which from it start,
 * Ere this wild torture which my spirit wrings.

Shows itself on my brow or in my eye—
 * Back! back! into my heart! ye may burn there

Till every feeling doth in ashes lie,
 * But not a trace of pain my brow shall wear!

To find her false! oh, anguish unexpressed!
 * Be still, proud heart, be still! when will this burst


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39 THE KING OF SCHNORRERS. 39

Tenterground. " At any rate I've done with him," he said, and hummed a tune. The sudden bursting open of the door froze it upon his lips. He was almost relieved to find the intruder was only his wife.

"What have you done with Wilkinson?" she cried vehe- mently. She was a pale, puffy-faced, portly matron, with a permanent air of remembering the exact figure of her dowry.

" With Wilkinson, my dear? Nothing."

" Well, he isn't in the house. I want him, but cook says you've sent him out."

" I ? Oh, no," he returned, with dawning uneasiness, looking away from her sceptical gaze.

Suddenly his pupils dilated. A picture from without had painted itself on his retina. It was a picture of Wilkinson — Wilkinson the austere, Wilkinson the unbending — treading the Tenterground gravel, curved beneath a box ! Before him strode the Schnorrer.

Never during all his tenure of service in Goodman's Fields had Wilkinson carried anything on his shoulders but his livery. Grobstock would have as soon dreamt of his wife consenting to wear cotton. He rubbed his eyes, but the image persisted.

He clutched at the window curtains to steady himself.

" My Persian curtains ! " cried his wife. " What is the matter with you?"

" He must be the Baal Shem himself ! " gasped Grobstock unheeding.

" What is it? What are you looking at? "

"N — nothing."

Mrs. Grobstock incredulously approached the window and stared through the panes. She saw Wilkinson in the gardens, but did not recognise him in his new attitude. She con- cluded that her husband's agitation must have some connec-


text: Tales and Legends from the Land of the Tzar/The Little Brown Cow


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Rh Of awful agony pass from my breast?
 * This suffering racking me must be the worst

Of mental pain that man can live and bear!
 * Another pang would kill me; and to die,

And let her know the depth of my despair—
 * Better live on in endless agony!

False! false! O God of heaven! is this so?
 * And has another kissed that brow so bright,

And held those tiny hands of moulded snow,
 * And drank from those soft eyes their dewy light!

Peace, tortured soul! why did I dream of her
 * For years and years before I saw her face?

Why did my fiery soul its proud depths stir
 * To give to her alone its hallowed place?

Burn on, fierce fire, in my consuming heart
 * Till every thought of her—till every dream

And every hope in which she had a part
 * Have perished in thy fearful, molten stream.

Ashes! ashes! ashes alone are left!
 * Each feeling and each passion have expired!

The fire of this day's anguish has bereft
 * My heart of every thing it once desired.

Tears? no, my tears are at their fountain dried—
 * It sends no dew to cool my burning eyes;

The only passion that remains is pride,
 * And that upon my brow in mockery lies.

Now I can taunt her!I can look unmoved
 * Upon the loveliness a star might wear!

Can mock her with the deathless love thus proved,
 * While writhing sneers my lip and brow shall bear.

And life, henceforth, shall be a hollow sound—
 * The springs which all its arrogance control—

Its emptiness—its nothingness I've found!
 * No gentle thrill shall ever move my soul!


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186 Bright dreams and lovely visions, ye are gone!
 * My once high heart lies burnt upon your shrine!

Oh, mockery! that I should deem that one
 * Of truth and purity could e'er be mine!

Ah! glorious aspirations, where are ye?
 * Oh, radiant hopes and blest, where have ye flown?

Oh, heart! most mighty heart, once proud and free?
 * Oh, starry dream of love? all gone! all gone!

A dumb, cold, aching hollow is your grave—
 * No beautiful emotion there doth dwell!

The holiest, highest love that man e'er gave
 * I lost when I lost thee, oh, false Adel!

But shall I mourn thee or thy treachery?
 * Am I a woman to bewail my fate?

Shall I sigh over this great misery,
 * And of my sorrow piteously prate?

No! every tone shall freeze like dropping ice,
 * And she shall shrink from my cold, steady eye,

And dainty scorn ray chosen words shall spice,
 * While mockery upon my lip doth lie!"

 * Gorgeous and glowing, from the silver lamp

Depending from the ceiling, fell the light Over the luxury of that rich room, Deepening the roses blooming in the tuft Of the soft, yielding carpet—lighting up With golden glory the emblazoned names Glittering o'er the array of rare, choice books On the dark, polished shelves—kissing the brows Of lovely statues, smiling from each niche Most gloriously like life—and lingering Over rich paintings and bright, perfumed flowers Drooping in antique vases—glowingly The soft light flooded the magnificent scene. Beneath the sparkling lamp the speaker stood; The fatal missive of the gentle girl


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. Translated from the Dhammapada Commentary. Three Volumes. Harvard Oriental Series, 28–30. Harvard University Press.

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 the conductivity of the different substances, beginning with silver, which is the best conductor known.

A general idea of these values may be obtained from the fact that water has 6,754 million times greater resistance than copper.

2219. An electric charge will be induced in a conductor when that conductor is brought into the vicinity of an electrified body. This effect is termed electrostatic induction, and the range of space in which it can take place is an electrostatic field.

2220. If the conductor A B, Fig. 904, is supported from contact with the earth by insulators, and is then brought into the electrostatic field of the conductor C, but not touching C, which is electrified with a positive charge, then:

1. A charge will be produced on A B, as is shown by the pith-balls spreading apart.


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 spikes, it will be neutralized by the attracting negative charge from the conductor, leaving the glass in a neutral condition ready to be excited again. A positive charge now remains upon the prime conductor, and can be utilized for other experiments.

2228. The plate machine is similar in all respects to the cylinder machine, with the exception that a glass or ebonite plate is used instead of the glass cylinder, and there are usually two sets of rubbers or cushions instead of one. Each set of cushions is double; that is, it is made in two parts, with the plate revolving between them. One set of cushions is placed at the top of the machine, and the other at the bottom, with silk flaps extending from each over a quadrant of the plate. The charge is collected on two prime conductors connected by a metal rod, and each is provided with a row of fine spikes at one end. They are placed in such a position that the two rows of fine spikes project towards the glass plate at opposite sides of its horizontal diameter. The electrostatic action of the machine is in all respects the same as that of the cylinder machine.

2229. The induction machine differs widely in its action from the two machines previously described. It requires an initial charge from some exterior source to start its action. The initial charge acts inductively across a revolving glass plate and produces other charges; these charges in turn are conveyed by the moving parts to some other point, where they increase the initial charge, or furnish a supply of electricity to a prime conductor.

The two principal machines of this class are the Holtz and the Wimshurst.

2230. It has been shown that opposite charges attract and hold one another; that electricity can not flow through glass, and yet can act across it by induction. If a piece of tin-foil is stuck upon the middle of each face of a thin plate of glass, and one of the pieces is electrified with a positive


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 charge and the other with a negative charge, the two charges will attract one another, or, in other words, they are held or bound by each other. It will be found that these two pieces of tin-foil may be charged a great deal stronger in this manner than either of them could possibly be if they were stuck to the glass alone and then electrified. This property of retaining and accumulating a large quantity of static charges which two conductors possess when placed side by side and separated from each other by a non-conductor, is called their capacity.

2231. A condenser is an apparatus for condensing or accumulating a large quantity of static charges of electricity on a comparatively small surface, and consists of two conductors separated by a thin layer of some non-conducting material. One of the plates is entirely insulated from the earth, and the other is connected to it by a conductor.

The capacity of a condenser depends upon (1) the size and form of the condensing plates, (2) the thinness of the insulating material between them, and (3) the inductive capacity of the insulating material.

2232. A convenient form of condenser is called the Leyden jar, Fig. 907. It consists of a glass jar J coated

up to a certain height on the inside and outside with tin> foil. A brass knob a is fixed on the end of a stout brass wire, which passes downwards through a lid or stopper of dry, well-varnished wood, and connected by a loose bit of brass chain with the inner coating of the jar.


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ROBERT LOUIS STEVENSON.


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Page:Poems of Sentiment and Imagination.djvu/191

Rh Lay on the floor, trodden beneath his feet. Sculpture a hollow form of cold, still stone, Transparent, stern, immovable, and pale, And kindle a wild, burning fire within— So did the mighty pain burn in his heart, And glow through his still features, as he stood With folded arms and high, proud, pallid form. His voice had died away 'mid shadows dim In distant nooks of the luxurious room, And silently the fire consumed within him.

 * Then spirits came to haunt the hollow void

Where once a great heart throbbed—pride and despair Wrestled within his bosom, and his face Grew fearfully contorted with their might. Now Pride looked out from his deep, flashing eye, And sat a moment on his haughty brow; Anon Despair gleamed wildly in his glance. And shrieked and quivered on his ashy lip.

 * Another spirit, wilder than the rest,

Then rose within him—Shadow of the Past— And taunted him with hateful memories. Moaning in bitterness, the proud man sank Upon the floor in crouching agony, And pleaded with those mocking shapes of sin To leave him to the fearful punishment Of his own hollow loneliness—in vain! His brow lay on the letter he had cast In madness 'neath his feet—his hands were pressed Convulsively o'er his hot, tearless eyes— There was no "angel presence" near him then! The words his forehead touched had broke forever The silvery chain that bound his wayward soul To purity, and peace, and innocence! Wildly he pleaded with rebuking shapes That rose before the vision of his soul! Insensible things, glittering in that gay room,


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188 Seemed shaken by his low, wild, aching tones: The flowers bent down, and drooped, and fainting, died; A harp-string snapped and broke, and a lute sighed; Dark shadows shivered in the fitful light, And all the crystals in the shining lamp Shut up their sparkling eyes, and looked no more Upon his prostrate anguish—all was dark. Still struggled through the gloom his passionate voice!

Oh! mocking memories! why haunt me now?
 * Oh! phantoms of the past, that round me rise,

Ye know not how your presence burns my brow
 * And taunts to agony my shrinking eyes!

Leave me! oh, leave me! ye reproachful band,
 * Why do you stand and gaze on my despair?

Why do you circle round me, hand-in-hand,
 * Pale, saddened spirits, once so bright and fair ?

I know ye all! I know who wrought your fate—
 * This retribution is too great to bear!

If ye are pale, and sad, and desolate—
 * Look on! and shudder at my great despair!

Ye will not pity me! such as I gave
 * Of cold, false, hollow pretense, give you me!

Away! away! pale phantoms of the grave!
 * Taunt not the wildness of my misery.

Oh, Ina! Ina! vision white and fair!
 * How pale and sweet thou dost before me rise;

I hear the pleading that thy lip doth bear—
 * I see the agony in those soft eyes!

And now I see thee mute and still in death,
 * Thy golden curls dark with the dripping wave

Thy young, sweet lip robbed of its loving breath,
 * Thy fairy form in a dishonored grave!

And thou, proud, broken-hearted Isidore!
 * Thy wild reproach, thy scorn, and thy strange curse—


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Rh Away! away! this suffering is more
 * Than thy wild prayer invoked for me, far worse

Than any nature less than mine could brook,
 * Or even dream of in its maddest power!

Away! with that dark, scornful, fearful look,
 * And leave me to the anguish of this hour !

Ye haunting spirits of the past, away!
 * Eyes once so soft now burn my very soul!

I can not hope—I can not sleep—nor pray!
 * Wild phantoms have me in their dark control.

Pride! pride! where have you flown, my boasted pride?
 * My brain is agony—my soul is hell!

In vain my soul these visions has defied—
 * Oh, this despair—Adel! Adel! Adel!"

 * By a Venetian window stood Adel—

Her soft, deep eyes turned with a pensive look Upon a sunset, rarely beautiful. One round and snowy arm held back the folds Of a rich, crimson curtain, whose warm glow Tinged with a deeper color the young cheek Resting against the casement.

 * Purer still,

And holier than ever, was her brow— Her eyes were deeper and more angel-like, And her sweet lip more placid and less bright— Her form more fragile even than of yore— Her manner so subdued and spiritual— Herself the exquisite embodiment Of purity, and loveliness, and grace— So sadly, softly beautiful she stood.

 * The muffled echo of a coming step,

Wrapped up in roses from the Persian loom,


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190 Stole through the fair apartment; but Adel Listed not the soft echo 'mid its flowers. Her tlioughts were with her eyes, on the gay sky— Her dreams were with the sunset—purple, and gold, And crimson palaces she built in air, With her wild fancies for the artisans. And when she thought what spirit she would choose To dwell with her beneath their gorgeous roofs, She sighed, and her hp quivered mournfully. But still she mused on beautiful, bright things— With not a throb of her impassioned heart— With not a tremble of her delicate hand— Nor quiver of the lashes sweetly raised— Nor startling of the color in her cheek, To tell her that stood almost beside her— That the dark eyes of Clarence Vane were fixed Upon the eloquence of her fair face!

 * Stilly he stood, and read her musing mood.

He saw that all was beautiful and pure— That her young heart had turned away from him Because he was unworthy—that her soul Was blessed with holy peace—the blessed peace That was denied unto his fevered brain. Wild waves of bitterness swept o'er his soul; Her quiet mood was maditess to his own— Her placid face was torture, when his own Had grown so furrowed in his agony! One burning will, to crush her by the weight Of scorn and pride, held his wild passions down— Coldly and mockingly his dark eye smiled, And his lip curled maliciously—

 * Adel!"

The fair girl started from her rosy dreams, And the faint flusli upon her cheek went down At the first sound of that cold, mocking voice. Love! O love! how fearful is thy power!


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Rh She had thought that Clarence was no more Than the wild wind to her—that every link That bound her soul to his had broken been By the abhorrence of his sinful past— That the dark, struggling anguish of her soul Had been subdued forever—yet oh! now, The very instant that her eyes met his, She the spell upon her!A strange thrill Crept round her sinking heart—the weary past Was all forgotten, and she only felt His presence!Why stood he thus and smiled? The life seemed fainting in her heart; her lip Spoke not, but with uneven step she came And leaned her forehead on his throbless breast! No word, and no caress!And summoning strength She lifted up her face and looked in his. Cold were his eyes, and stern his altered brow, And his fine lips were curled into a sneer. He thought to crush with coldness and contempt The gentle spirit of the gifted girl; And for a moment she was powerless With sorrow, not with dread.She clung to him With icy and faint grasp, her large, strange eyes Fixed on his face, and murmured to herself, Slowly and soft, as in a painful dream:

 * He greets me with no loving word—
 * His brow is stern with pride;
 * The stars our passionate vows have heard,
 * Yet knows he not his bride!
 * My brow with anguish is distressed—
 * My heart is fainting in my breast;
 * Yet soothes he not, and speaks he not!
 * I know—I know I am forgot!"

 * Unconscious of her words was the young girl,

In that dark moment of bewilderment When love came back, unbidden, to her heart;


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192 It was as well; the evil in his breast Had quenched the starry light of love forever; Tlie fate of one so good and beautiful Must not be blended with so dark a fate. With a chill, bitter smile, he answered her:

 * I much regret this knowledge comes so late;
 * I did not dream your missive was a jest!
 * But even in jest there sometimes lurks a fate,
 * Pieventing love like ours from being blest;
 * And as I deemed you earnest, I had thought
 * It was as well to seek another bride.
 * The message with such just rebukings fraught
 * Was only play—you did not mean to chide?

 * Most highly I approve your faith and trust;
 * Nor caught nor held by slander's secret spring—
 * What was it about stooping to the dust—
 * Or 'bout an eagle with a dirty wing?
 * Have you repented of your cruelty?
 * Have you forgotten what you so detest?
 * And do you prize me more than purity?
 * I can not realize I am so blest!

 * But think not, pretty puritan, I could
 * Require the sacrifice that you must make
 * Of friends' approval and of all that's good
 * For a low lover's most unworthy sake.
 * No! no! the proffered bliss I must decline,
 * Though it should break my heart to say farewell!
 * Yet, if for love of me you still should pine,
 * I'll wed thee out of pity, fair Adel!"

 * Back from his bosom had the maiden sprang

As his first words startled her 'wildered ear, And stood up calm and strong, but deathly pale; And when his sneering lips grew bitterer still, Her slender form grew stronger in its pride;


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Rh And the bright, haughty crimson in her cheek Burnt clear and beautiful; and her rich lip Curled outward in resentment, sweet and full. And when he ceased, she stood and gazed on him In silent scorn, most deep and withering. Never a star looked on a petty flame With clearer luster than her steady eye Answered the mock disdain that quailed in his! Never a queen so wore her regal crown As she her conscious purity and pride! The tumult in his breast lay hushed and shamed Before that peerless majesty of mien— The lip that breathed of pity paled with awe Of the bright being that before him stood, So lofty in her beauty and her scorn! But still pride struggled with a sense of shame, And with a husky voice he would have spoke Still further his unmanly bitterness; But with a matchless wave of her white hand And flashing eye, she uttered, clear and quick—

 * No more! no more! the spell is broke
 * Which held me in its dizzy sway—
 * My dream of thee at last lias woke
 * To see thee in revealing day!
 * I can not mourn the spell is past
 * Which held my spirit's powers fast—
 * I can not mourn the real light—
 * I scorn thee from my waking sight—
 * Away! away

 * Obedient to that gesture of command.

From her proud, glorious presence, with no word, No sigh, and no farewell, young Clarence turned. The souls once blent in seeming perfectness Were riven apart forever—evermore! Earth—earth! thy mystery—thy agony! 17


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194
 * In the deep twilight, as it gathered 'round,

Adel stood where he left her, with her hands Pressed tight upon her heart, and murmuring In one same accent low, Tis o'er—'tis o'er!" And from that hour she gathered up her strength, And grew more lofty and more beautiful, With all her pride of genius and of soul. She trusted not the world, nor hated it; But wnth a peerless manner, and a brow Like snow in coldness and in purity, She walked amid its throngs, confiding not, But loved and wondered at for starry gifts— A marble casket, exquisitely fair, With priceless jewels glittering therein! At times she swept her lyre with hand divine, And eagerly the world listed the strains Thrilling its heart with their rare eloquence— So sweet, and soft, and passionate, and full; And through the fineness of each delicate note A finer tone lingered on the 'tranced ear— A music mournfully and softly strange, Like a faint dirge played upon higher keys. Or tear-drops falling on the spirit's wires.

 * Have you ne'er seen a palace grand and high,

And decked within by many costly things? Pictures of beauty and bright burning lamps, And books of wisdom, and sweet, pleasant flowers. And many tall, fair mirrors, giving back A thousand times the splendor that they saw? Like such a palace was proud Clarence Vane Before he met his beautiful Adel. But the fair habitants who should have been Within so bright a dwelling, had gone out, And lowly slaves were rioting within. Virtue and Peace, and Truth and Eloquence Were frighted from its chambers—even Pride And stern Ambition fled the revelry


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Portal:George W. Jacobs & Company

Published

 * The Way of the Wild (1923) by Clarence Hawkes

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68 of the bier, leaning on. The, with his hands clasp'd, bends over his daughter. is kneeling at the side of her friend.  and  stand near the head of the bier.  and  ''behind their mistress. The back ground filed up by the'' &c.

The falls amidst a burst of the Storm, accompanied by  and Lightning.)

Disposition of the Characters when the Curtain falls.

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(Act 5.) It is our nuptial kiss. They shall not cheat us— Hark in thine ear, how we will laugh at them. (Leans her head down on the body, as if whispering.) :Sir R. Alas! poor maniac, ( who, supported by her father, had been bending over the body in mute despair is now sinking.) :Unk. Daughter—Isabella—
 * Isab. Father—
 * Unk. You will not leave me, Isabella?
 * Isab. I would remain to comfort you, my father,

But there's a tightness here.—For nineteen years He was my only stay on earth—my good My duteous son. Ere I found thee my father The cord was snapp'd—Forgive me— ( falls and is received in the arms of .) :Unk. Bless thee, child— I will not linger long behind thee. (Storm subsides.) :Sir R. Sir, If you're that lady's father, I have here A pardon for you from the king.
 * Unk. I thank him;

But it is now too late.—She's gone.—The world Has nothing left for me—deep in the wilderness, I'll seek a grave, unknown, unseen by man.—
 * Walf. How fares your hapless friend?
 * Alice. Her cold cheek rests

Against his cheek—not colder—
 * Walf. Place your hand

Upon her heart: is there no beating there?
 * Alice. There is no beating there—She's dead!
 * Rave. Dead, dead!—

( who thro' this scene, had shewn the signs of stern and settled despair, occasionally casting his eyes upon his daughter, or raising them to Heaven, but withdrawing them again in utter hopelessness, now sinks groaning into the arms of is on her knees, on the upper side''

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Rh Of the dark slaves they could not fraternize. Passion, and Selfishness, and all their brood Of tyrant evils feasted in that home, And tore the bocks of wisdom, and defaced The lovely pictures Fancy had designed, And crushed the flowers of Purity, and quenched The burning lamps of Genius where they hung! But a sweet angel-visitant then came, And with the aweing power of purity Walked through the palace, and the evils fled. With graceful hand the pictures she retouched, Re-lighted the dark lamps, re-wrote the books, And breathed new perfume in the withered flowers; And wheresoe'er she walked, the mirrors gave Only her own fair image pure and bright; And this sweet angel was Spiritual Love!

 * When she departed, desolate Despair

Touched his wild torch to all the lovely scene; And while the flames rose over all within, Stood 'mid the fearful ruin, Samson-like, The maddened instrument of his own death. Yet who that stood and on that palace gazed, With its proud, marble front so calm and cold, Would even dream that all was dark within— All hollow, dreary, charred, and tenantless— Save by the ghosts of past magnificence! But thus it was with Clarence, since the hour, When doubly desolate, rebuked, and still, He went forth from the presence of his love. His mighty heart became the sepulcher Holding the ashes of its own dead friends. And haunted by pale shadows of the past; While mind, like a dumb slave, sat at the door. That none might know the desolation there!

 * If the young flowers of Adel's high heart

Were laid upon a shrine that withered them,


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 "It is enough!" he said. "Go, children of the Lenape; the anger of the Manitto is not done. Why should Tamenund stay? The pale faces are masters of the earth, and the time of the red-men has not yet come again. My day has been too long. In the morning I saw the sons of Unâmis happy and strong; and yet, before the night has come, have I lived to see the last warrior of the wise race of the Mohicans."


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 placed us as to journey in the same path. I have no kin, and I may also say, like you, no people. He was your son, and a red-skin by nature; and it may be, that your blood was nearer—but if ever I forget the lad, who has so often fou't at my side in war, and slept at my side in peace, may He who made us all, whatever may be our colour or our gifts, forget me. The boy has left us for a time, but, Sagamore, you are not alone!"

Chingachgook grasped the hands that, in the warmth of his feeling, the scout had stretched across the fresh earth, and in that attitude of friendship, these two sturdy and intrepid woodsmen bowed their heads together, while scalding tears fell to their feet, watering the grave of Uncas, like drops of fallen rain.

In the midst of the awful stillness with which such a burst of feeling, coming, as it did, from the two most renowned warriors of that region, was received, Tamenund lifted his voice, to disperse the multitude.


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 many miles had this fleet and footless beast of burthen charioted our fortunes, that we turned our back upon it with a sense of separation. We had made a long detour out of the world, but now we were back in the familiar places, where life itself makes all the running, and we are carried to meet adventure without a stroke of the paddle. Now we were to return, like the voyager in the play, and see what rearrangements fortune had perfected the while in our surroundings; what surprises stood ready made for us at home; and whither and how far the world had voyaged in our absence. You may paddle all day long; but it is when you come back at nightfall, and look in at the familiar room, that you find Love or Death awaiting you beside the stove; and the most beautiful adventures are not those we go to seek.


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 The sun shone brightly; the tide was making—four jolly miles an hour; the wind blew steadily, with occasional squalls. For my part, I had never been in a canoe under sail in my life; and my first experiment out in the middle of this big river, was not made without some trepidation. What would happen when the wind first caught my little canvas? I suppose it was almost as trying a venture into the regions of the unknown, as to publish a first book, or to marry. But my doubts were not of long duration; and in five minutes you will not be surprised to learn that I had tied my sheet.

I own I was a little struck by this circumstance myself; of course, in company with the rest of my fellow-men, I had always tied the sheet in a sailing-boat; but in so little and crank a concern as a canoe, and with these charging squalls, I was not prepared to find myself follow the same principle; and it inspired me with some con-


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 temptuous views of our regard for life. It is certainly easier to smoke with the sheet fastened; but I had never before weighed a comfortable pipe of tobacco against an obvious risk, and gravely elected for the comfortable pipe. It is a commonplace, that we cannot answer for ourselves before we have been tried. But it is not so common a reflection, and surely more consoling, that we usually find ourselves a great deal braver and better than we thought. I believe this is every one's experience: but an apprehension that they may belie themselves in the future prevents mankind from trumpeting this cheerful sentiment abroad. I wish sincerely, for it would have saved me much trouble, there had been some one to put me in a good heart about life when I was younger; to tell me how dangers are most portentous on a distant sight; and how the good in a man's spirit will not suffer itself to be overlaid, and rarely or never


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 deserts him in the hour of need. But we are all for tootling on the sentimental flute in literature; and not a man among us will go to the head of the march to sound the heady drums.

It was agreeable upon the river. A barge or two went past laden with hay. Reeds and willows bordered the stream; and cattle and gray venerable horses came and hung their mild heads over the embankment. Here and there was a pleasant village among trees, with a noisy shipping yard; here and there a villa in a lawn. The wind served us well up the Scheldt and thereafter up the Rupel; and we were running pretty free when we began to sight the brickyards of Boom, lying for a long way on the right bank of the river. The left bank was still green and pastoral, with alleys of trees along the embankment, and here and there a flight of steps to serve a ferry, where perhaps there sat a woman with her elbows on her knees, or an old


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196 Should no more bloom be gathered?While her hand With mournful sweetness swept her silver lyre, Attracted by its angel melody, A spirit came and bended at her feet. With earnest love and gentle reverence— A spirit worthy to commune with hers— Gifted and eloquent, and full of truth! And grateful for the homage offered her, While all her soul quivered with intense joy, She yielded up the jewels of the love That would not blend with darkness—and received, With blessings and with prayers and earnest trust, A love and tenderness as deep and pure As the rich light that broods around a star.

LELLA.


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 gentleman with a staff and silver spectacles. But Boom and its brickyards grew smokier and shabbier with every minute; until a great church with a clock, and a wooden bridge over the river, indicated the central quarters of the town.

Boom is not a nice place, and is only remarkable for one thing: that the majority of the inhabitants have a private opinion that they can speak English, which is not justified by fact. This gave a kind of haziness to our intercourse. As for the Hôtel de la Navigation, I think it is the worst feature of the place. It boasts of a sanded parlour, with a bar at one end, looking on the street; and another sanded parlour, darker and colder, with an empty birdcage and a tricolour subscription box by way of sole adornment, where we made shift to dine in the company of three uncommunicative engineer apprentices and a silent bagman. The food, as usual in


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 Belgium, was of a nondescript occasional character; indeed I have never been able to detect anything in the nature of a meal among this pleasing people; they seem to peck and trifle with viands all day long in an amateur spirit: tentatively French, truly German, and somehow falling between the two.

The empty birdcage, swept and garnished, and with no trace of the old piping favourite, save where two wires had been pushed apart to hold its lump of sugar, carried with it a sort of graveyard cheer. The engineer apprentices would have nothing to say to us, nor indeed to the bagman; but talked low and sparingly to one another, or raked us in the gaslight with a gleam of spectacles. For though handsome lads, they were all (in the Scotch phrase) barnacled.

There was an English maid in the hotel, who had been long enough out of England to pick up all sorts of funny foreign idioms, and all sorts


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 of the divine huntress. It is no use for a man to take to the woods; we know him; Anthony tried the same thing long ago, and had a pitiful time of it by all accounts. But there is this about some women, which overtops the best gymnosophist among men, that they suffice to themselves, and can walk in a high and cold zone without the countenance of any trousered being. I declare, although the reverse of a professed ascetic, I am more obliged to women for this ideal than I should be to the majority of them, or indeed to any but one, for a spontaneous kiss. There is nothing so encouraging as the spectacle of self-sufficiency. And when I think of the slim and lovely maidens, running the woods all night to the note of Diana's horn; moving among the old oaks, as fancy-free as they; things of the forest and the starlight, not touched by the commotion of man's hot and turbid life—although there are plenty other


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text: The Revolt of the Angels/Chapter 14

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text: An Inland Voyage/Chapter 1

title: An Inland Voyage/Chapter 1


text: The Revolt of the Angels/Chapter 15

title: The Revolt of the Angels/Chapter 15


text: The Revolt of the Angels/Chapter 16

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text: The Revolt of the Angels/Chapter 17

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text: The Revolt of the Angels/Chapter 19

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Translation:Likutei Moharan/8

"Ra'iti menorat zahav (I looked, and behold a candelabrum all of gold) and a bowl on top of it."

(Zekhariah 4:2)

[The Sigh]
See how precious is the sigh and groan {the krekhtz} of a Jewish person. It provides wholeness [in place] of the lack. For through the breath, which is the ruach-of-life, the world was created. As is written (Psalms 33:6), "...and by the ruach of His mouth, their entire hosts [were created]." The renewal of the world will also come about by means of the ruach, as in (Psalms 104:30), "You will send Your ruach - they will be created; You renew the face of the earth."

This [ruach] is also the vital force of human life. This is because man's breath is his life-force. As is written (Genesis 2:7), "He breathed into his nostrils nishmat (the breath of) life," and (Genesis 7:22), "All in whose nostrils was a nishmat (breath of) ruach-of-life." Regarding this the wise men said: To the extent breath is lacking, so is life (Maaseh Tuviah, Bayit Chadash 2; cf. Zohar II, 24b).

And sighing is the extension of the breath. It corresponds to erekh apayim (patience) - i.e., extended ruach. Therefore, when a person sighs over the lack and extends his ruach, he draws ruach-of-life to that which he is lacking. For the lack is in essence a departure of the ruach-of-life. Therefore, through the sigh, the lack is made whole.

[Ruach-of-life]
The question is, from where does one take the ruach-of-life? Know! The essence of the ruach-of-life is received from the tzaddik / rav of the generation. This is because the essence of the ruach-of-life can be found in the Torah, as in (Genesis 1:2), "And the ruach of God hovers over the waters' surface" - this is the Torah (Tikkuney Zohar #36). And the tzaddikim are bound to the Torah, which is why the essence of the ruach-of-life is with them.

When the person who is tied to the tzaddik / rav of the generation sighs and extends his ruach, he draws the ruach-of-life from the generation's tzaddik. For [the tzaddik] is bound to the Torah - which is where the ruach is.

This is why the tzaddik is called "a man in whom there is ruach" (Numbers 27:18) - who knows how to deal with the ruach of each individual (Rashi, loc. cit.). For the tzaddik draws and completes the ruach-of-life of each and every person, as above.

And this corresponds to: The ruach tzefonit (northern wind) that blows upon King David's harp (Berakhot 3b). King David's harp had five strings, paralleling the Five Books of the Torah (Zohar III, 32a). The "northern ruach" which blew upon it alludes to "the ruach of God [that] hovers over the waters' surface." This ruach tZeFoNit corresponds to the ruach hatZaFuN (hidden spirit) in man's heart (cf. Tikkuney Zohar #69) - this being the ruach-of-life.

Our Sages taught: Tzafon is lacking (Bava Batra 25b). And the lack is in the heart, as is written (Psalms 37:4), "He will give you that which your heart lacks," and (Psalms 20:6), "God will fulfill all your requests." And the essence fo the ruach-of-life is located in the heart. As we find in the Tikkuney Zohar (#13): All the body's organs are directed by the heart, which is like a king, while the arteries are like soldiers, as is said (Ezekiel 1:20), "To wherever the ruach intended to go..."

For the ruach is in the heart, and the lack is a departure of the ruach, whose place is in the heart. This is why the lack is felt [specifically] in the heart. Therefore, when the lack - which is an aspect of ruach - is filled, it is said, "He will give you that which your heart lacks," and, "God will fulfill all your requests." And so, the Jews, who receive the ruach-of-life from the Torah, are called tzafun, as in (Psalms 83:4), "They plot against your people, and take counsel against tzfunekha (your hidden ones).

[Ruach Se'Arah]
But what of the wicked people "who speak arrogantly, haughtily and contemptuously of the tzaddik" (Psalms 31:19)? From where do they receive the ruach to fill the lack? But know! There is a RaV of the kelipah (husks). He corresponds to Esav, as is written in connection to Esav (Genesis 33:9), "I have RaV (a lot)." This also corresponds to (Genesis 36:40), "...the alufey (tribal chiefs of) Esav," which Onkelos renders: "RaVrevay Esav" - who is the RaV of the husks.

The wicked receive their ruach from him. And he corresponds to the impure ruach, a ruach Se'Arah (storm wind), as in (Genesis 27:11), "But my brother Esav is an ish SA'iR (hairy man)." This is why their ruach is temporarily strong and mighty, much like the storm wind which blows strongly while it lasts.

Therefore, "he blows away all his enemies" (Psalms 10:5) - specifically "blows." The wicked man overpowers them through the [blowing] ruach of his mouth, which is mighty while it lasts. But he has no permanence at all, and in the end is spent and disappears; his body and soul left wasted (cf. Tikkuney Zohar #18).

{"But He is m'shalem (repays) His enemies to their face [in this world] in order to destroy them [in the next]" (Deuteronomy 7:10).}

It is also written, "But He is m'shalem His enemies to their face in order to destroy them." The word "m'ShaLeM" denotes the Sh'LeyMut (wholeness [in place]) of the lack which is drawn to him - i.e., the aspect of extended ruach. This is also the meaning of "to their face." The face corresponds to ruach, as our Sages taught: "Their facial expression bears witness against them" (Isaiah 3:9) - this refers to the nose (Yevamot 120a). [The nose] corresponds to ruach, as in, "And He breathed into his nostrils the breath of life," and, "All in whose nostrils was a breath of the ruach-of-life." But [His intention] is "in order to destroy them." For even though at the moment he is mighty, in the end [God's enemy] will be destroyed.

This corresponds to: Erekh apayim (patience) for the wicked (Yerushalmi, Taanit 2:5). For the ruach, the breath, is an aspect of erekh apayim. And this is: [God] is patient, but He collects His due (Bereishit Rabbah 67:4). Even though for the moment [the wicked man's] ruach is strong and mighty - an aspect of, "He is patient" - nevertheless, ultimately "He collects His due."

And this is why the Jews are called "afflicted and SoARah (assaulted)" (Isaiah 54:11), for they are presently under the rule of Esav ish SA'iR - the ruach Se'ARah. However, someone who is attached to the tzaddikim receives the ruach-of-life - the wholeness [in place] of the lack - from the tzaddik/rav of holiness.

[Forgiving of Sin and Rebellion]
{"The wrath of a king is as messengers of death, but a wise man shall pacify it" (Proverbs 16:14).}

Therefore, "But a wise man shall pacify it." The lack [a person feels] results from his sins. As our Sages taught: There is no death without [there first being] transgression; nor suffering without sin, as in (Psalms 89:33), "I will punish their transgression with the rod, and their sin with plagues" (Shabbat 55a). Therefore, the tzaddik, who draws the ruach-of-life and provides wholeness [in place] of the lack, is capable of winning atonement for the sin. This stems from the great mercy and compassion of the Creator, blessed be His name. For He contracts Himself into being the ruach-of-life for the tzaddikim - i.e., that they will receive the ruach-of-life from the Torah and draw the ruach-of-life to the lack; and with this they atone the sins.

{"God, God, Omnipotent, merciful and compassionate, erekh apayim (patient), with rav chesed (great kindness) and truth. He is notzer chesed (keeps [in mind] the deeds of kindness) l'alafim (for thousands [of generations]), forgiving of sin and rebellion and error.  Cleansing sin..."  (Exodus 34:6).}

[The atonement of sin] corresponds to the Thirteen Attributes of Mercy: "God, God, Omnipotent, merciful and compassionate, erekh apayim..." "Erekh apayim" is an aspect of ruach <-of-life>, in that [God] extends His breath - sighing over [man's] lack.

This is the meaning of "with rav chesed." As we have said, a person receives the ruach-of-life from the tzaddik/rav of holiness. He is RaV chesed; the antithesis of Esav, the RaV of the husks, who is "reddish," [from the side of] stern judgment. And this is, "and truth." For the tzaddik receives the ruach-of-life from the Torah, which is called "the Torah of truth [that] was in his mouth" (Malakhi 2:6).

And this is the meaning of, "He keeps [in mind] the deeds of kindness l'alafim." [The word] "l'ALaFim" alludes to the ALuFey (tribal chiefs of) Esav, the RaVrevay Esav - they are the RaV of the husks. And this is, "notzer chesed." "Chesed" corresponds to the rav of holiness. He "keeps" [in check] and mitigates the tribal chiefs of Esav, ravrevay Esav.

And therefore, "[He is] forgiving of sin and rebellion." For as a result of the ruach-of-life, the wholeness [in place] of the lack, that we draw from the tzaddik by sighing, sins are atoned. This is the meaning of, "...but a wise man shall pacify it"; which is, "forgiving of sin and rebellion."

[To Provoke the Wicked]
Now, by sighing, a person draws the ruach-of-life to the lack about which he sighs. This makes it whole. Nevertheless, one cannot [attempt to] provoke the wicked. For when a person provokes the wicked man, and he then sighs and draws ruach from his rav of the husks - his ruach being momentarily mighty, so that "he blows away all his enemies" - he is capable of harming him, God forbid.

Therefore, not everyone may confront the wicked; only someone who is a perfect tzaddik. A perfect tzaddik is someone who is on the level of (Proverbs 12:21), "No sin will befall the tzaddik." In other words, he has already expelled and eliminated whatever bad he may have had, to the point where he is certain that he will in no way be brought to sin.

This matter [of eliminating the bad] is as follows: There are four fundamental elements:  fire, air, water, earth. Above, in their transcendent root, they correspond to the four letters [of God's holy name] YHVH (cf. Tikkuney Zohar #22). But, below [in our world], they are a mixture of good and bad. The perfect tzaddik, however, has completely distinguished and separated the bad from the good, so that he is without even a residue of bad from any one of these four elements - which encompass all the traits, as is known. When he is on this level, [the tzaddik] is permitted to provoke the wicked.

The matter is this: Every wicked man has to have a conduit through which he receives his ruach in order to provide wholeness [in place] of the lack. This conduit is the particular bad trait from the four elements which he drew [upon himself] and [with which he is] empowered. Through this conduit and path he receives the ruach-of-life needed to fill this lack. And when the tzaddik wants to humble him, he must descend into that bad trait with which the wicked man has empowered himself, to subdue and destroy the conduit which the wicked man receives his .

This is why the tzaddik must be a perfect tzaddik, without any bad whatsoever; so that the storm wind, which is also the wicked man's ruach-of-life, cannot, God forbid, overpower and harm the tzaddik when he descends into the wicked man's bad trait in order to destroy it. For the bad has no hold or grasp on the perfect tzaddik; there isn't anywhere [for the bad] to attach itself to him.

{Even the bad quality itself into which the tzaddik descends in order to bring about its destruction has no hold on him. His entry there is solely for the purpose of subduing and casting it down, as in (Genesis 13:1), "And Avraham ascended from Egypt."}

{"Mashpil (He casts down) resha'im (the wicked) adey eretz (to the ground)" (Psalms 147:6).}

This is: "Mashpil Resha'im Adey Eretz," the initial letters of which are [also the initial letters of] Esh, Ruach, Mayim, Afar (fire, air, water, earth). These are all the four elements, which encompass all qualities and traits. A person has to totally purify these [traits] so that none of the bad found in any trait of the four elements has any hold on him. At that point, as mentioned, he is a perfect tzaddik. And only then, when he separates the bad from the four elements - fire, air, water, earth - does he "cast down the wicked to the ground."

This is not the case for the tzaddik who lacks perfection. Even if he is not guilty of any sin, he still has not totally separated out the bad. The bad still exists in potential and it is therefore forbidden for him to antagonize the wicked. For the bad has where to attach itself to him. The extended ruach of the wicked man, which is mighty in its moment, just as the storm wind, has the power to harm him, God forbid.

As our Sages taught: [If someone asks,] "Is it not written (Psalms 37:1), 'Do not engage in conflict with those who are wicked?" [answer him] that this is said by someone whose heart worries (Berakhot 7b). Rashi explains: "This is someone who fears because of the sins in his hand." Specifically "in his hand," because, as we have said, in reality he is not guilty of any sin. It is just that he is still afraid of the sins which are in his hand and his power to commit. Potentially, the bad still exists. He has not as yet merited the level of "no sin will befall the tzaddik"; he cannot yet be certain that he will in no way be brought to sin, God forbid. It is therefore forbidden for him to provoke the wicked.

And this is (Habakkuk 1:13), "Why do You hold Your peace, as the wicked man devours a tzaddik greater than he," [but not a perfect tzaddik] (Berakhot, ibid.). Specifically "devours," because [the wicked man] literally devours him by extending his ruach, which is mighty in its moment. But the perfect tzaddik is not devoured. This is because his heart is not made anxious by a concern that he might in some way be brought to sin. For he has already totally eliminated the bad from all the traits and desires of each of the four elements.

Therefore, this perfect tzaddik - and all those joined with him - are permitted to provoke the wicked. For this tzaddik is capable of descending into the conduits of all their bad traits with which they have empowered themselves, to break and eliminate them. And, by means of this, he "casts down the wicked to the ground," as mentioned above.

[The Law]
To achieve this, to be able to distinguish, separate and eliminate the bad from the good, one must engage in Torah and prayer. This Torah study should be delving into the depths of the law (Megillah 4b) - i.e., studying the Codifiers. For good and bad have a hold on the Torah. They are attached through the aspects of forbidden and permitted, impure and pure, kosher and unkosher, which appear in the Torah. And as long as one does not clarify the law, he is a mixture of good and bad.

This is why he cannot separate and eliminate the bad from the good. He is in the aspect of (Proverbs 11:27), "He who seeks bad, it will come to him." Only once he delves into and clarifies the law in practice, and determines  - i.e., by studying the Codifiers - can he separate (cf. Tikkuney Zohar #50, p. 98b). However, being worthy of the intellect necessary for "delving into the depths of the law" only comes through prayer, because it is form there that intellect is drawn.

[A Fountain of Gardens]
This matter [of Torah and prayer] is as follows: The Tikkuney Zohar (#13, p.29b; #14, 30a) states:  "Gan (the garden) is the Torah.  The Torah is called a garden.  The Jewish souls who M'AYeNim (delve into) and understand the Torah are the various types of grasses which grow in the garden.  What makes them grow? [They draw] from the MaAYaN (fountain), which is chokhmah (wisdom), as in (Song of Songs 4:15), "A fountain of gardens..."

From where do they receive the freedom and intellect - this freedom? It comes from prayer, as is written (Joel 4:18), "A fountain will flow from the house of God." And this ["house of God"] is prayer, as in (Isaiah 56:7), "For my house is a house of prayer."

[Prayer] is the medium for actualizing the potential. Prayer is the aspect of "renewing the world." This is because prayer  for he believes that there is a M'Chadesh (an Originator) capable of changing nature as He pleases. Thus [prayer] corresponds to potential creation, as in (Psalms 104:24), "You made them all with wisdom." This alludes to prayer, from where the fountain of wisdom flows.

And Torah corresponds to actualized creation, as in (Proverbs 8:30), "I was as His amone (nurseling)."  UMaN (architect), which connotes actualized [creation], for with the Torah the world was created.

Thus, when a person prays for something, it is an aspect of renewing the world and is synonymous with creation in potential. It also corresponds to an arousal of wisdom, which is in the prayer. As previously mentioned, "A fountain will flow from the house of God" - this is prayer, for that is where the wisdom is aroused. From there the fountain, the wisdom, is drawn to the Torah. And there [in the Torah] it goes to actual, as in (Proverbs 2:6), "[For God gives wisdom]: from His mouth comes knowledge and understanding."  the revelation of the wisdom, and through this the "fountain of gardens" is made. The fountain waters the garden and causes the grasses to grow.

{"Extended longing makes the heart ache, but with the Tree of Life, desire is fulfilled." (Proverbs 13:12)}

This is the meaning of what our Sages taught: Someone who is M'AYaiN (looks deeply) into his prayers comes to heartache. As is written, "Extended longing makes the heart ache..." (Berakhot 32b). What is his cure? Let him engage in Torah study, as is written,"...but with the Tree of Life desire is fulfilled."

As we have said, [as long as that which a person wants] is in prayer, it is still in potential. It only becomes concretized when it comes to the Torah, which is the aspect of actualized creation. Then, that which he asks for is done - have gone from potential to actual.

This is as is written, "A river flows from Eden to water the garden. And from there it separates, becoming four tributaries" (Genesis 2:10).

"Eden" corresponds to prayer. As our Sages taught (Berakhot 34b): Eden - "No eye has seen it" (Isaiah 64:3). And ["no eye has seen it"] applies to prayer, which transcends nature. For nature can be changed through prayer. {Eden is "no eye has seen it" because we cannot fathom that which transcends nature.}

And this is: "A river flows from Eden" - i.e., from prayer, as mentioned above, "A fountain will from from the house of God." "...to water the garden" - this is the Torah, as mentioned, the "fountain of gardens."

And when the fountain of wisdom from prayer is drawn to the garden - the Torah - then it causes the grasses - the Jewish souls - to grow. In other words, [the Jewish souls] grow in the garden, they gain understanding and intelligence of the Torah. Then they merit "delving into the depths of the law," in order to determine law: . By doing so, they separate the good from the bad.

This is the meaning of, "...from there it separates." By [clarifying the law] the bad is separated out of the four elements. Only the good remains. Then, "...becoming four tributaries." These are the four letters YHVH, which are the root of the good found in the four elements, as above.

[Not by might, nor by power, but by My ruach]
This corresponds to the four tzitzit (corner fringes). The four tzitzit correspond to the ruach-of-life, as in (Ezekiel 37:9), "Thus says God: From the four directions comes the ruach." It is through [the tzitzit] that the ruach se'arah - i.e., the ruach of the opponents who militate against the true tzaddikim - is subdued.

[These opponents] draw their extended ruach from the rav of the husks, who corresponds to "Esav is an ish sa'ir (hairy man)." This is why the tzitzit are synonymous with Sei'AR (hair), as in (Ezekiel 8:3), "And He took me by the tzitzit (locks) of my head." For through [the tzitzit], Esav ish SA'iR - i.e., the ruach Se'ARah - is subdued.

And this is the concept of the white tallit (prayer shawl) that God donned when He set [before Moshe] the Thirteen Attributes (see Rosh HaShanah 17b). For the Thirteen Attributes corresponds to the holy ruach-of-life; and the tallit with its four corners alludes to the ruach from the four corners [of the earth]. This is "the white tallit," which is the antithesis of the ruach of the husks - correspondings to Esav, who is "reddish, as hairy as a fur coat" (Genesis 25:25). Rashi explains: "[The hair covered him] like a tallit." Specifically "like a tallit" - the tallit of the husks, which is a red garment. For from there, the ruach of the wicked is drawn.

But through the tallit of holiness, the white tallit, [the wicked man] is subdued. This is because the holy ruach-of-life - i.e., the Thirteen Attributes of Mercy - is drawn from there. Therefore, God specifically donned a white tallit when He set before Moshe the Thirteen Attributes of Mercy. For through the tallit of holiness - corresponding to both the makif (surroundings) and the ruach-of-life, as in (Ecclesiastes 1:6), "The ruach goes round and round" - the tallit of the husks, the ruach of the husks, is subdued.

This is (Job 38:13), "To take hold of the corners of the earth, that the wicked be shaken off it." The four corners correspond to the holy ruach-of-life and to the "four tributaries." Through them, "the wicked are shaken," corresponding to "Mashpil Resha'im Adey Eretz (He casts down the wicked to the ground)" - the first letters of Esh, Ruach, Mayim, Afar, as above.

This is the explanation:

'''Rabbah bar bar Chanah recounted: This merchant said to me, "Come, I will show you the dead [of the Generation] of the Desert." I went and saw them. They ressembled drunkards, lying flat out. One of them had his knee raised up, and the merchant went under his knee while riding a gamal (a camel). He held up his romach (spear), but still could not touch it. I cut off a corner from the tzitzit of one of them. [After this,] we were not able to leave. The merchant asked me, "Did you perhaps take something from them? We have a tradition: Anyone who takes something from them cannot depart." So I went and put back [the tzitzit corner]. Then we were able to leave''' (Bava Batra 75b).

Rashbam:

merchant - an Ishmaelite trader: '''I went and saw them. They ressembled drunkards - they were laying there, their faces flushed, like those who drink too much wine: lying flat out - facing upwards:  and the merchant went under his knee''' - that is, I saw that the merchant went under the knee of the dead person. He was riding on a camel and had a spear in his hand, and he could still not touch his knee: I cut off a corner - the corner of the tallit, in order to show it to the Rabbis so that they would learn form it whether the laws of tzitzit follow the School of Shamai or the School of Hillel:  we were not able to leave - the animals we were riding could not walk.

♦

Come, I will show you the dead of the desert - In other words, he showed him the wicked people who are not attached to the tzaddikim. They are referred to as "the dead of the desert," for the "ruach tzefonit (northern wind) did not blow in the desert" (Yevamot 72a) - i.e., the aspect of the holy ruach-of-life, corresponding to the ruach tzefonit which blew upon King David's harp. But these wicked people, who do not attach themselves to the tzaddikim, and do not have the ruach of holiness, are "even when alive, considered dead" (Berakhot 18b). The [merchant] showed him from where [the wicked] draw wholeness [in place] of their lack. This is what he showed him:

They ressembled drunkards - Rashbam explains that they were like those who drink too much wine. This corresponds to Esav the "reddish [one]," who is the rav of the husks. From there the wicked get their ruach-of-life in order to fill that which they lack. Thus:

lying flat out - Rashbam explains that their faces were directed upwards. Their faces corresponds to ruach, as in, "Their facial expression bears witness against them." This is the meaning of upwards, for the moment, their ruach is mighty, so that their fortune is ascendant, as in, "he blows away all his enemies."

One of them had his knee raised up - This alludes to the great good fortune of the wicked. A lack of good fortune is known as "weak knees" (Isaiah 35:3); whereas his knee raised up indicates heightened good fortune.

And the merchant went under his knee - Namely, the tzaddik, who is called a merchant. As Rashbam explains, ["merchant"] is always a reference to an Ishmaelite socher (trader). The word socher corresponds to the ruach, as in (Ecclesiastes 1:6), "Round and round goes the wind." This refers to the tzaddik, who receives the ruach <-of-life of holiness>. And this is "an iShMAelite trader," similar to (Genesis 16:11), "[You shall call his name Yishmael,] for SheMA Hashem (God has heard) your plaint. For the tzaddik hears all the sighs of those attached to him.  From him life goes out to each one, because he is "a man in whom there is ruach."

while riding a GaMaL (camel) - As in (Proverbs 11:17), "GoMeL nafsho (he does good to his soul), ish chesed (the man of kindness)" - this is the aspect of rav chesed, as mentioned above.

He stretched out his romach (spear) - RoMaCh corresponds to RuaCh Mem - "the ruach of God [that] hovers over the waters' surface." This is the Torah, which was given in a period of Mem (forty) days and is the source of the ruach-of-life. In other words, this tzaddik had the ruach which is received from the Torah. Even so, he came under the knee - under the good fortune - of the wicked man, as in, "The wicked man devours a tzaddik greater than he."

I cut off a corner from the tzitzit of one of them - In other words, he separated and broke the bad trait in one of the four elements which the wicked man had empowered and drawn upon himself. This was his conduit of evil. I cut off a corner from the tzitzit: he separated one of their tzitzit. This is the aspect of separating and breaking their bad trait, their conduit. For all the bad traits stem from the four elements, the root of which, as we have said, is the four tzitzit.

we were not able to leave - That is, even though [he separated the tzitzit] he was not able to subdue the wicked man and emerge from under his knee. Even though he had separated and broken the wicked man's bad trait, which is drawn from the four elements, whose root is in the tzitzit - thus he cut off a corner from the tzitzit of one of them - still, he was unable to subdue him and move out from under his knee. This corresponds to, we were not able to leave: we could not depart from there, as above.

The merchant asked me, Did you perhaps take something from them? - In other words, perhaps you still have  these four elements which you have yet to completely rectify by entirely separating out the bad. This is why we were not able to leave. As explained above, as long as the bad of some trait has even the slightest hold on him, he cannot subdue the wicked man. Thus: Did you perhaps take something from them?  Do you perhaps still have in you a slight attachment to some bad trait of the wicked? Have you taken to yourself some bad trait or desire of theirs? Therefore, we were not able to leave. This was why we are unable to depart from them, as above.

We have a tradition: Anyone who takes soemthing from them cannot depart - That is, we have a tradition that whoever takes for himself any desire or bad trait from the wicked - in other words, their bad traits still have some hold in him - can neither leave nor subdue them.

So I went and put back the tzitzit corner - That is, I returned whatever little bit of their bad traits which I had. I returned and separated it from me.

Then we were able to leave - Then we were successful in emerging from under his knee to subdue and humble him. As explained, the perfect tzaddik entirely removes from himself any attachment to their evil. He is able to depart form them; he can subdue and humble [the wicked], as in, "He casts down the wicked to the ground."

This is the explanation [of the opening verse]:

"I looked, and behold a candelabrum all of gold, and a bowl on its top. {With seven lamps and seven pipes to the seven lamps that are on its top.  And there are two olives near it, one to the right of the bowl and one to the left.  And I said to the angel who spoke with me, saying, 'What are these?...'  Then the angel who spoke with me answered, 'This is the word of God to Zerubavel:  Not by might, nor by power, but by My ruach, says the God of Hosts.  Who are you, O great mountain?  Before Zerubavel became a plain!'}"

I looked, and behold a candelabrum all of gold - This is the Torah which is "more desired than gold." (Psalms 19:11).

and a bowl on its top - Rashi explains: "This is a MaAYaN (fountain)." It is the fountain that flows from "the house of God," which is prayer.

With seven lamps - These are the souls which grow in the garden. They divide into seven categories.

and seven pipes to the seven lamps - These are the forty-nine lights: the Light [of Creation] hidden away for the Future (cf. Rashi, loc. cit.). This corresponds to "Eden - No eye has seen it," the aspect of prayer, as explained.

And there are two olives near it - Rashi explains: "These were two trees." This alludes to the Tree of Life and the tree of death; i.e., good and bad. Thus:

one [tree] to the right and one to the left - As above. And, "from there it separates - the bad was separated from the good - this to the right and that to the left.

'''And I said to the angel who spoke with me, saying, What are these? Then the angel who spoke with me answered, This is the word of God to Zerubavel: Not by might, nor by power, but by My ruach' - Namely, the ruach-of-life, as in, "Thus says God:  From the four directions comes the ruach''."

This is because through Torah and prayer, by means of which the good is selected from the bad - this being the vision of the candelabrum - one merits the ruach-of-life and provides wholeness [in place] of the lack.

{This is: 'Not by might, nor by power, but by My ruach'', says the God of Hosts. Who are you, O great mountain? Before Zerubavel became a plain!''' - Zerubavel was then the tzaddik of the generation. He encountered opposition from a number of wicked people who wanted to prevent him from serving God. This is explained in a number of verses. In this regard it is written: Not by might, nor by power, but by My ruach. As we have seen, through the ruach-of-life which the perfect tzaddik draws, all enemies are subdued and handled. Thus, '''Who are you, O great mountain? Before Zerubavel became a plain!' All those opponents who stood before him like a mountain, they will all be eliminated by the ruach''-of-life.}

[V'aMaLAyhu]
{"I am God your Lord who brought you up out of the land of Egypt; open your mouth wide v'amalayhu (and I will fill it)" (Psalms 81:11).}

It has been explained that the ruach-of-life is in the Torah, corresponding to, "And the ruach of God hovers over the waters' surface." Therefore [when the Jews were] in Egypt, which was before they were given the Torah, they did not have from where to receive the ruach-of-life. Of them the verse states (Exodus 6:9), "[But they did not hearken to Moshe] for their ruach was short." This was becasue they did not have from where to draw the ruach-of-life, which is the aspect of erekh apayim (patience), extended ruach. It was therefore said of them that "their ruach was short." Ths is the antithesis of patience, which is the ruach-of-life drawn through sighing in order to provide wholeness [in place] of the lack, corresponding to, "He will give you what your heart lacks."

And this is: "Open your mouth wide v'amalayhu" - the lack is filled. This alludes to the [Hebrew vowel point] M'LaPUM: M'LoPUM (a full mouth).

The matter is as follows: The m'lapum is youd vav. [The yud] corresponds to the yud types of pulse, paralleling the yud Commandments (Zohar III, 257a). It is common knowledge that the pulse comes from the ruach. This is why the types of pulse are ten, paralleling the Ten Commandments; for the ruach, which corresponds to the pulse, is in the Torah. And the vav is the aspect of drawing the ruach.

This is the m'lapum - m'lo pum. By drawing the ruach there is wholeness [in place] of the lack. As is written, "Open your mouth wide and I will fill it" - that which was lacking is filled, corresponding to m'lapum: a full mouth.

And this is why [the verse] specifies, "I am God your Lord who brought you up out of the land of Egypt" - they received the Torah, in which there is the ruach; and then concludes, "...open your mouth v'aMaLAyhu." This is the abovementioned M'LApum, the aspect of wholeness [in place] of the lack.

It was specifically after leaving Egypt - corresponding to "who brought you up from the land of Egypt" - that ruach was no longer "short," for they had received the Torah in which there is the ruach-of-life. Then, and only then, [was there] "open your mouth and I will fill it," the aspect of wholeness [in place] of the lack - i.e., a full mouth, as in, "God will fill all that which you ask for."

This is why the redemption from Egypt is mentioned in the Chapter of Tzitzit (Numbers 15:37-41). For tzitzit corresponds to the ruach-of-life, as in, "From the four directions comes the ruach."

At the time he [gave this lesson, Rebbe Nachman] also spoke of the twelve hours of the day and the twelve hours of the night. They align with the twelve permutations of YHVH, with each hour having a different permutation. Furthermore, each hour is divided into 1,080 parts, with each part of the 1,080 parts also having a permutation of the Name. All this corresponds to the ruach-of-life which is in the pulse. However, I [Reb Noson] was not fortunate enough to hear the explanation of this clearly. I've also forgotten some details. Those with wisdom [in these matters] will understand.

[Alfey Shinan]
"God's chariots are twice ten thousand, alfey shinan (thousands upon thousands)" (Psalms 68:18).

ALFeY alludes to ALuFeY Esav. As a result of "God's chariots are twice then thousand" - corresponding to the giving of the Torah, from which the rabbis of holiness receive the ruach-of-life - "alfey shinan." As our Sages taught: Do not read ShiNAN, but She'AiNaN (are not) (Avodah Zarah 3b). That is, through the giving of the Torah, which contains the holy ruach of the rabbis of holiness, the tribal chiefs of Esav / ravrevay Esav - the aspect of the rav of the husks - are subdued and defeated. This is the implication of alfey shinan: the alufey Esav / ravrevay Esav are defeated and ainan (are not).

[King David's Harp]
"From the k'naf (corner) of the earth we heard songs, tzvi latzaddik (glory to the righteous). But I said, 'A secret to me, a secret to me, woe to me!  Traitors have betrayed; and beged bogdim bagadu (those who betrayed the traitors have betrayed). [Fear, and the pit, and the trap are upon you, O inhabitant of the earth]'" (Isaiah 24:16,17).

"From the K'NaF (corner) fo the earth" corresponds to KaNFey (corners of) tzitzit, in which there is the ruach-of-life - the aspect of King David's harp, which was played by the northern ruach, as explained. This is because melody and song are drawn from the ruach-of-life in the KaNFey reiah (lungs). And this is the meaning of "we heard songs," which corresponds to the song of King David's harp, the ruach-of-life. This also corresponds to the corners of the tzitzit, as in, "From the corner of the earth." And through this the wicked are subdued, as in, "To take hold of the corners of the earth, that the wicked be shaken off of it."

And this is "tZVi latzaddik." Rashi explains: "There will be a matZaV (firm positioning) and a standing up for the tzaddikim." As we've seen, through the ruach-of-life the tzaddikim overcome the wicked.

"But I said, 'A secret to me, a secret to me, woe to me!'" Rashi explains:  "Two secrets were revealed to me, the secret of suffering and the secret of salvation.  However, the salvation remains distant, until..." For the ruach of the wicked is mighty while it lasts, just like the ruach se'arah from which come all the suffering and the lengthy exile of the Jews.

And so, "Traitors have betrayed; and BeGeD bogdim bagadu." The traitors and wicked people draw from a blemish in the BeGaDim (garments) - i.e., a blemish of the tzitzit, which are on the corners of the garment - which is a blemish in the four elements, whose attachment and transcendent root correspond to the four tzitzit.

But in the end, "Fear, and the pit, and the trap are upon you, O inhabitant of the earth." All the wicked will be subdued and humbled, for they will eventually be destroyed and disappear. The perfect tzaddikim subdue them and "cast down the wicked to the ground" through the ruach-of-life / the tzitzit, corresponding to, "From the corner of the earth we heard songs."

King David's harp had five strings. They are representative of the Five books of the Torah. The Zohar (III, 32a) likewise teaches: Those who grasp the Torah are like players of the harp.

"There are five lobes to the lungs" (Chullin 47a). This is because the ruach-of-life resides in the lungs, and it is from there that the ruach of the sigh is drawn, as is known empirically. Thus, the lungs have five lobes, paralleling the Five Books of the Torah, the five strings of King David's harp in which there is the ruach-of-life. (See Tikkuney Zohar #10: The corners of mitzvah have five knots, corresponding to the words Shema Israel YHVH Eloheinu YHVH, which correspond to the five strings of King David's harp...")

title: Translation:Likutei Moharan/8


text: The Revolt of the Angels/Chapter 21

title: The Revolt of the Angels/Chapter 21


text: The Revolt of the Angels/Chapter 22

title: The Revolt of the Angels/Chapter 22


text: The Revolt of the Angels/Chapter 23

title: The Revolt of the Angels/Chapter 23


text: The Revolt of the Angels/Chapter 24

title: The Revolt of the Angels/Chapter 24


text:
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 to eye and ear; but down between the banks, the wind reached us only in faint and desultory puffs. There was hardly enough to steer by. Progress was intermittent and unsatisfactory. A jocular person, of marine antecedents, hailed us from the tow-path with a "C'est vite, mais c'est long."

The canal was busy enough. Every now and then we met or overtook a long string of boats, with great green tillers; high sterns with a window on either side of the rudder, and perhaps a jug or a flower-pot in one of the windows; a dingy following behind; a woman busied about the day's dinner, and a handful of children. These barges were all tied one behind the other with tow ropes, to the number of twenty-five or thirty; and the line was headed and kept in motion by a steamer of strange construction. It had neither paddle-wheel nor screw; but by some gear not rightly compre-


text: The Revolt of the Angels/Chapter 25

title: The Revolt of the Angels/Chapter 25


text: The Revolt of the Angels/Chapter 26

title: The Revolt of the Angels/Chapter 26


text: The Revolt of the Angels/Chapter 27

title: The Revolt of the Angels/Chapter 27


text:
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 hensible to the unmechanical mind, it fetched up over its bow a small bright chain which lay along the bottom of the canal, and paying it out again over the stern, dragged itself forward, link by link, with its whole retinue of loaded skows. Until one had found out the key to the enigma, there was something solemn and uncomfortable in the progress of one of these trains, as it moved gently along the water with nothing to mark its advance but an eddy alongside dying away into the wake.

Of all the creatures of commercial enterprise, a canal barge is by far the most delightful to consider. It may spread its sails, and then you see it sailing high above the tree-tops and the windmill, sailing on the aqueduct, sailing through the green corn-lands: the most picturesque of things amphibious. Or the horse plods along at a foot-pace as if there were no such thing as business in the world; and the


text: The Revolt of the Angels/Chapter 28

title: The Revolt of the Angels/Chapter 28


text: The Revolt of the Angels/Chapter 29

title: The Revolt of the Angels/Chapter 29


text: The Revolt of the Angels/Chapter 30

title: The Revolt of the Angels/Chapter 30


text: The Revolt of the Angels/Chapter 31

title: The Revolt of the Angels/Chapter 31


text:
Page:Stevenson - An Inland Voyage (1878).djvu/35

 man dreaming at the tiller sees the same spire on the horizon all day long. It is a mystery how things ever get to their destination at this rate; and to see the barges waiting their turn at a lock, affords a fine lesson of how easily the world may be taken. There should be many contented spirits on board, for such a life is both to travel and to stay at home.

The chimney smokes for dinner as you go along; the banks of the canal slowly unroll their scenery to contemplative eyes; the barge floats by great forests and through great cities with their public buildings and their lamps at night; and for the bargee, in his floating home, "travelling abed," it is merely as if he were listening to another man's story or turning the leaves of a picture-book in which he had no concern. He may take his afternoon walk in some foreign country on the banks of the canal, and then come home to dinner at his own fire-side.


text: The Revolt of the Angels/Chapter 32

title: The Revolt of the Angels/Chapter 32


text: The Revolt of the Angels/Chapter 33

title: The Revolt of the Angels/Chapter 33


text: The Revolt of the Angels/Chapter 34

title: The Revolt of the Angels/Chapter 34


text: The Revolt of the Angels/Chapter 35

title: The Revolt of the Angels/Chapter 35


text:
Page:The Crowne of all Homers Workes - Chapman (1624).djvu/90

Rh


text:
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248 THE SETTING SUN.

sun sank down, a crimson ball,
 * In the sad, waveless sea of night;

A sullen gloom was over all,
 * Streaked with that strange and fiery light.

The tide of twilight slowly rose,
 * Tinged with the same unhappy glare,

And all the stars' sweet silver glows
 * Were lost in the thick, vaporous air.

A moment, ere in sadness down
 * The sun sank red and silently,

His forehead with its fiery crown
 * Shone wild and lurid o’er the sea.

So in the black sea of despair,
 * Sullen and fiery sank my heart,

And hot and glowing from the air
 * Of hope and beauty did depart.

Sullen and hot my heart sank low,
 * And its red, wild, and sickly glare

Glowed as a maniac's eyes will glow
 * From out black brows and hanging hair.

As one by one the sun's red gleams
 * Died out upon the surging sea,

So passion's once delightful dreams
 * Within my breast died sullenly.

I watched the long and hopeless night—
 * The storm furled up its pinions black—

The sun rose sweet, and fresh, and bright—
 * The tide of twilight murmured back!


text:
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80


text: Poems of Sentiment and Imagination/The Setting Sun


text: Page:November Joe.pdf/16

title: Page:November Joe.pdf/16


text:
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Rh

me—have you ever met her—
 * Met the spirit of my song—

Have her wave-like footsteps glided
 * Through the city's worldly throng?

You will know her by a wreath,
 * Woven all of starry light,

That is lying 'mid her hair—
 * Braided hair as dark as night.

A short band of radiant summers
 * Is upon her forehead laid,

Twining half in golden sunlight,
 * Keeping half in dreamy shade;

Five white fingers clasp a lyre,
 * Five its silvery strings awake,

And bewildering to the soul
 * Is the music that they make.

Though her glances sleep like shadows
 * Neath each falling, silken lash,

Yet at aught that wakes resentment,
 * They magnificently flash.

Though you loved such dewy dream-light,
 * And such glances of sweet surprise,

You could never bear the scorn
 * Of these proud and brilliant eyes.

There's a sweet and winning curving
 * In her bright lip's crimson hue,

And a glittering tint of roses
 * From her soft cheek gleaming through;

Do you think that you have met her?
 * She is young and pure and fair,

And she wears a wreath of starlight
 * In her braided ebon hair.


text: Page:November Joe.pdf/217

title: Page:November Joe.pdf/217


text:
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212 Often at her feet I'm sitting,
 * With my head upon her knee,

While she tells me dreams of beauty
 * In low words of melody;

And when my unskillful fingers
 * Strive her silvery lyre to wake,

She will smooth my tresses, smiling
 * At the discord which I make.

But of late days I have missed her—
 * The bright being of my love—

And perchance she's stolen pinions,
 * And has floated up above.

Tell me—have you ever met her—
 * Met the spirit of my song—

Have her wave-like footsteps glided
 * Through the city's worldly throng?

rose from her quiet sleep
 * To look out upon the night,

And the light that fell from the shining sky
 * Ne'er fell on a maid more bright:

For the youthful form in those robes of snow
 * Was full of a breathing grace,

And fashioned in perfect loveliness
 * Was the beauty of her face.

In the rosy palm of her dimpled hand
 * One red cheek nestling lay,

And smiles stole out from her coral lips
 * With that lily hand to play;


text:
Page:A Recitall of that which hath happened in the Kings Armie.pdf/20

 At the hower of the entrie, he cauſed the artillerie to be brought before the Caſtle, and ſhot at the defences, and had ſo farre proceeded in this buſineſſe, that hauing found meanes to take away their water, he could in little ſpace haue made breach. His Maieſtie being arriued as aforeſaid, he ſhewed him all that was done, and alſo what was intended to bee done: who anſwered immediatelie that the ſiege wold not be long.

The ſaid Captaine Lago that was in the Caſtle did imagine little leſſe, and at the ſummons which his Maieſtie did cauſe to be made, for to declare that hee was come, he began to be aſtonied: and the morrow after he parleyed, and the ſame day the compoſition was agreed vppon, to ſaue his life and his ſouldiers, with their armes and baggage.

His Maieſtie hauing foreſeene for the aſſurance of the ſaid place, left for Gouernor the Lord Artray, with a good garriſon in the Towne and Caſtle, and departing the ſeuen and twentieth daye, he went and lodged at Seas, where the Biſhop and Cleargie with the Maieſtrates came and met him, and receuied him ſo well, that hee truſted vnto the inhabitants of the place, without leauing therein anie other Garriſon.

He departed thence the morrow after for to go to Argenton, which is a good Towne, in which there is a Caſtle of reaſonable ſtrength: and there was in the ſaid Towne and Caſtle three Enſignes of footemen, which the Countie of Briſaac had lefte there: who with the Cheualier Picard and his Regiment were come from Paris, and had promiſed to ſhew


text: Poems of Sentiment and Imagination/The Spirit of My Song


text:
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 himſelfe at all the ſieges which his Maieſtie woulde take in hand, and impeach him from the taking of anie of the Townes in the Countrey of Maine, and baſe Normandie: notwithſtanding hee ſhewed himſelfe at none.

Thoſe of the Towne of Argenton, being determimineddetermined [sic] to yeeld vnto his Maieſtie, came & met him, moſt humbly beſeeching him to receuie them into his fauour, which he graunted them moſt willingly, which the Souldiers ſeeing, retired them into the Caſtle, beſeeching his Maieſtie to ſuffer them to depart with their liues & baggage, which he counſeted vnto.

His Maieſtie was aduertiſed the ſame day, that thoſe of the Garriſon of the Caſtle of Damfront, vnderſtanding that he had ſummoned the Inhabitants of the Towne, and that they were determined to acknowledge the King, entered into conſultation what they ſhould doo, being of contrarie opinions, and therevpon put themſelues in Armes one againſt another: It hapned, that thoſe that would ſubmit themſelues to his Maieſtie although they were not halfe ſo manie in number as as the others were, encouraged with the Iuſtice of their cauſe, had the Victorie: and the Baron of Vernie gouernour of the ſaid Caſtle was ſlaine, and certeine other: whereupon aſwell thoſe of the Caſtle as thoſe of the Towne ſent vnto the King to craue his fauour and clemencie, which they obteined. And he ſent vnto the Towne to bee aſſured of both parties, which was done, without omitting anie force or exceſſe.