The Ontario Readers: The High School Reader, 1886 Part 27

The poetry of earth is never dead: When all the birds are faint with the hot sun, And hide in cooling trees, a voice will run From hedge to hedge about the new-mown mead: That is the gra.s.shopper's--he takes the lead In summer luxury,--he has never done With his delights, for, when tired out with fun, He rests at ease beneath some pleasant weed.

The poetry of earth is ceasing never: On a lone winter evening, when the frost Has wrought a silence, from the stove there shrills The cricket's song, in warmth increasing ever, And seems to one in drowsiness half lost, The gra.s.shopper's among some gra.s.sy hills.

XLIV. THE POWER AND DANGER OF THE CaeSARS.

THOMAS DE QUINCEY.--1785-1859.

_From_ THE CaeSARS.

To this view of the imperial character and relations must be added one single circ.u.mstance, which in some measure altered the whole for the individual who happened to fill the office. The emperor _de facto_ might be viewed under two aspects; there was the man, and there was the office. In his office he was immortal and sacred: but as a question might still be raised, by means of a mercenary army, as to the claims of the particular individual who at any time filled the office, the very sanct.i.ty and privilege of the character with which he was clothed might actually be turned against himself; and here it is, at this point, that the character of Roman emperor became truly and mysteriously awful.

Gibbon has taken notice of the extraordinary situation of a _subject_ in the Roman empire who should attempt to fly from the wrath of the Caesar.

Such was the ubiquity of the emperor that this was metaphysically hopeless. Except across pathless deserts or amongst barbarous nomads, it was impossible to find even a transient sanctuary from the imperial pursuit. If the fugitive went down to the sea, there he met the emperor: if he took the wings of the morning, and fled to the uttermost parts of the earth, there was also Caesar in the person of his lieutenants. But, by a dreadful counter-charm, the same omnipresence of imperial anger and retribution which withered the hopes of the poor humble prisoner, met and confounded the emperor himself, when hurled from his elevation by some fortunate rival. All the kingdoms of the earth, to one in that situation, became but so many wards of the same infinite prison. Flight, if it were even successful for the moment, did but a little r.e.t.a.r.d his inevitable doom. And so evident was this, that hardly in one instance did the fallen prince _attempt_ to fly; pa.s.sively he met the death which was inevitable, in the very spot where ruin had overtaken him. Neither was it possible even for a merciful conqueror to show mercy; for, in the presence of an army so mercenary and factious, his own safety was but too deeply involved in the extermination of rival pretenders to the crown.

Such, amidst the sacred security and inviolability of the office, was the hazardous tenure of the individual. Nor did his dangers always arise from persons in the rank of compet.i.tors and rivals. Sometimes it menaced him in quarters which his eye had never penetrated, and from enemies too obscure to have reached his ear. By way of ill.u.s.tration we will cite a case from the life of the Emperor Commodus, which is wild enough to have furnished the plot of a romance, though as well authenticated as any other pa.s.sage in that reign. The story is narrated by Herodian, and the outline was this:--A slave of n.o.ble qualities, and of magnificent person, having liberated himself from the degradations of bondage, determined to avenge his own wrongs by inflicting continual terror upon the town and neighborhood which had witnessed his humiliation. For this purpose he resorted to the woody recesses of the province (somewhere in the modern Transylvania), and, attracting to his wild encampment as many fugitives as he could, by degrees he succeeded in training a very formidable troop of freebooters. Partly from the energy of his own nature, and partly from the neglect and remissness of the provincial magistrates, the robber captain rose from less to more, until he had formed a little army, equal to the task of a.s.saulting fortified cities.

In this stage of his adventures he encountered and defeated several of the imperial officers commanding large detachments of troops; and at length grew of consequence sufficient to draw upon himself the emperor's eye, and the honor of his personal displeasure. In high wrath and disdain at the insults offered to his eagles by this fugitive slave, Commodus fulminated against him such an edict as left him no hope of much longer escaping with impunity.

Public vengeance was now awakened; the imperial troops were marching from every quarter upon the same centre; and the slave became sensible that in a very short s.p.a.ce of time he must be surrounded and destroyed.

In this desperate situation he took a desperate resolution: he a.s.sembled his troops, laid before them his plan, concerted the various steps for carrying it into effect, and then dismissed them as independent wanderers. So ends the first chapter of the tale.

The next opens in the pa.s.ses of the Alps, whither, by various routes, of seven or eight hundred miles in extent, these men had threaded their way in manifold disguises, through the very midst of the emperor's camps.

According to this man's gigantic enterprise, in which the means were as audacious as the purpose, the conspirators were to rendezvous, and first to recognize each other, at the gates of Rome. From the Danube to the Tiber did this band of robbers severally pursue their perilous routes through all the difficulties of the road and the jealousies of the military stations, sustained by the mere thirst of vengeance--vengeance against that mighty foe whom they knew only by his proclamations against themselves. Everything continued to prosper; the conspirators met under the walls of Rome; the final details were arranged; and those also would have prospered but for a trifling accident. The season was one of general carnival at Rome; and, by the help of those disguises which the license of this festival time allowed, the murderers were to have penetrated as maskers to the emperor's retirement, when a casual word or two awoke the suspicions of a sentinel. One of the conspirators was arrested; under the terror and uncertainty of the moment, he made much ampler discoveries than were expected of him; the other accomplices were secured: and Commodus was delivered from the uplifted daggers of those who had sought him by months of patient wanderings, pursued through all the depths of the Illyrian forests, and the difficulties of the Alpine pa.s.ses. It is not easy to find words of admiration commensurate to the energetic hardihood of a slave--who, by way of answer and reprisal to an edict summarily consigning him to persecution and death, determines to cross Europe in quest of its author, though no less a person than the master of the world--to seek him out in the inmost recesses of his capital city, of his private palace, of his consecrated bed-chamber--and there to lodge a dagger in his heart, as the adequate reply to the imperial sentence of proscription against himself.

Such, amidst the superhuman grandeur and hallowed privileges of the Roman emperor's office, were the extraordinary perils which menaced the individual officer. The office rose by its grandeur to a region above the clouds and vapors of earth: the officer might find his personal security as unsubstantial as those wandering vapors. Nor is it possible that these circ.u.mstances of violent opposition can be better ill.u.s.trated than in this tale of Herodian. Whilst the emperor's mighty arms were stretched out to arrest some potentate in the heart of Asia, a poor slave is silently and stealthily creeping round the base of the Alps, with the purpose of winning his way as a murderer to the imperial bed-chamber; Caesar is watching some potent rebel of the Orient, at a distance of two thousand leagues, and he overlooks the dagger which is within three stealthy steps, and one tiger's leap, of his own heart. All the heights and the depths which belong to man's frailty, all the contrasts of glory and meanness, the extremities of what is highest and lowest in human casualties, meeting in the station of the Roman Caesar Semper Augustus--have combined to call him into high marble relief, and to make him the most interesting study of all whom history has emblazoned with colors of fire and blood, or has crowned most lavishly with diadems of cyprus and laurel.

XLV. UNTHOUGHTFULNESS.

DR. ARNOLD.--1795-1842.

_A Lecture delivered in Rugby Chapel._

The state of spiritual folly is, I suppose, one of the most universal evils in the world. For the number of those who are naturally foolish is exceedingly great; of those, I mean, who understand no worldly thing well; of those who are careless about everything, carried about by every breath of opinion, without knowledge, and without principle. But the term spiritual folly includes, unhappily, a great many more than these; it takes in not those only who are in the common sense of the term foolish, but a great many who are in the common sense of the term clever, and many who are even in the common sense of the terms, prudent, sensible, thoughtful, and wise. It is but too evident that some of the ablest men who have ever lived upon earth, have been in no less a degree spiritually fools. And thus, it is not without much truth that Christian writers have dwelt upon the insufficiency of worldly wisdom, and have warned their readers to beware, lest, while professing themselves to be wise, they should be accounted as fools in the sight of G.o.d.

But the opposite to this notion, that those who are, as it were, fools in worldly matters are wise before G.o.d,--although this also is true in a certain sense, and under certain peculiar circ.u.mstances, yet taken generally, it is the very reverse of truth; and the careless and incautious language which has been often used on this subject, has been extremely mischievous. On the contrary, he who is foolish in worldly matters is likely also to be, and most commonly is, no less foolish in the things of G.o.d. And the opposite belief has arisen mainly from that strange confusion between ignorance and innocence, with which many ignorant persons seem to solace themselves. Whereas, if you take away a man's knowledge, you do not bring him to the state of an infant, but to that of a brute; and of one of the most mischievous and malignant of the brute creation. For you do not lessen or weaken the man's body by lowering his mind; he still retains his strength and his pa.s.sions, the pa.s.sions leading to self-indulgence, the strength which enables him to feed them by continued gratification. He will not think, it is true, to any good purpose; it is very possible to destroy in him the power of reflection, whether as exercised upon outward things, or upon himself and his own nature, or upon G.o.d. But you cannot destroy the power of adapting means to ends, nor that of concealing his purposes by fraud or falsehood; you take only his wisdom, and leave that cunning which marks so notoriously both the savage and the madman. He, then, who is a fool as far as regards earthly things, is much more a fool with regard to heavenly things; he who cannot raise himself even to the lower height, how is he to attain to the higher? he who is without reason and conscience, how shall he be endowed with the spirit of G.o.d?

It is my deep conviction and long experience of this truth, which makes me so grieve over a want of interest in your own improvement in human learning, whenever I observe it,--over the prevalence of a thoughtless and childish spirit amongst you.... The idleness and want of interest which I grieve for, is one which extends itself, but too impartially, to knowledge of every kind: to divine knowledge, as might be expected, even more than to human. Those whom we commonly find careless about their general lessons, are quite as ignorant and as careless about their Bibles; those who have no interest in general literature, in poetry, or in history, or in philosophy, have certainly no greater interest, I do not say in works of theology, but in works of practical devotion, in the lives of holy men, in meditations, or in prayers. Alas, the interest of their minds is bestowed on things far lower than the very lowest of all which I have named; and therefore, to see them desiring something only a little higher than their present pursuits, could not but be encouraging; it would, at least, show that the mind was rising upwards. It may, indeed, stop at a point short of the highest, it may learn to love earthly excellence, and rest there contented, and seek for nothing more perfect; but that, at any rate, is a future and merely contingent evil. It is better to love earthly excellence than earthly folly; it is far better in itself, and it is, by many degrees, nearer to the Kingdom of G.o.d.

There is another case, however, which I cannot but think is more frequent now than formerly; and if it is so, it may be worth while to direct our attention to it. Common idleness and absolute ignorance are not what I wish to speak of now, but a character advanced above these; a character which does not neglect its school-lessons, but really attains to considerable proficiency in them; a character at once regular and amiable, abstaining from evil, and for evil in its low and grosser forms having a real abhorrence. What, then, you will say, is wanting here? I will tell you what seems to be wanting--a spirit of manly, and much more of Christian, thoughtfulness. There is quickness and cleverness; much pleasure, perhaps, in distinction, but little in improvement; there is no desire of knowledge for its own sake, whether human or divine. There is, therefore, but little power of combining and digesting what is read; and, consequently, what is read pa.s.ses away, and takes no root in the mind. This same character shows itself in matters of conduct; it will adopt, without scruple, the most foolish, commonplace notions of boys, about what is right and wrong; it will not, and cannot, from the lightness of its mind, concern itself seriously about what is evil in the conduct of others, because it takes no regular care of its own, with reference to pleasing G.o.d; it will not do anything low or wicked, but it will sometimes laugh at those who do; and it will by no means take pains to encourage, nay, it will sometimes thwart and oppose anything that breathes a higher spirit, and a.s.serts a more manly and Christian standard of duty.

One cause of this consists in the number and character and cheapness, and peculiar mode of publication, of the works of amus.e.m.e.nt of the present day. The works of amus.e.m.e.nt published only a very few years since were comparatively few in number; they were less exciting, and therefore less attractive; they were dearer, and therefore less accessible; and, not being published periodically, they did not occupy the mind for so long a time, nor keep alive so constant an expectation; nor, by thus dwelling upon the mind, and distilling themselves into it as it were drop by drop, did they possess it so largely, coloring even, in many instances, its very language, and affording frequent matter for conversation.

The evil of all these circ.u.mstances is actually enormous. The ma.s.s of human minds, and much more of the minds of young persons, have no great appet.i.te for intellectual exercise; but they have some, which by careful treatment may be strengthened and increased. But here to this weak and delicate appet.i.te is presented an abundance of the most stimulating and least nourishing food possible. It s.n.a.t.c.hes it greedily, and is not only satisfied, but actually conceives a distaste for anything simpler and more wholesome. That curiosity which is wisely given us to lead us on to knowledge, finds its full gratification in the details of an exciting and protracted story, and then lies down as it were gorged, and goes to sleep. Other faculties claim their turn, and have it. We know that in youth the healthy body and lively spirits require exercise, and in this they may and ought to be indulged; but the time and interest which remain over when the body has had its enjoyment, and the mind desires its share, this has been already wasted and exhausted upon things utterly unprofitable: so that the mind goes to its work hurriedly and languidly, and feels it to be no more than a burden. The mere lessons may be learnt from a sense of duty; but that freshness of power which in young persons of ability would fasten eagerly upon some one portion or other of the wide field of knowledge, and there expatiate, drinking in health and strength to the mind, as surely as the natural exercise of the body gives to it bodily vigor,--that is tired prematurely, perverted, and corrupted; and all the knowledge which else it might so covet, it now seems a wearying effort to retain.

Great and grievous as is the evil, it is peculiarly hard to find the remedy for it. If the books to which I have been alluding were books of downright wickedness, we might destroy them wherever we found them; we might forbid their open circulation; we might conjure you to shun them as you would any other clear sin, whether of word or deed. But they are not wicked books for the most part; they are of that cla.s.s which cannot be actually prohibited; nor can it be pretended that there is a sin in reading them. They are not the more wicked for being published so cheap, and at regular intervals; but yet these two circ.u.mstances make them so peculiarly injurious. All that can be done is to point out the evil; that it is real and serious I am very sure, and its defects are most deplorable on the minds of the fairest promise; but the remedy for it rests with yourselves, or rather with each of you individually, so far as he is himself concerned. That an unnatural and constant excitement of the mind is most injurious, there is no doubt; that excitement involves a consequent weakness, is a law of our nature than which none is surer; that the weakness of mind thus produced is and must be adverse to quiet study and thought, to that reflection which alone is wisdom, is also clear in itself, and proved too largely by experience. And that without reflection there can be no spiritual understanding, is at once evident; while without spiritual understanding, that is, without a knowledge and a study of G.o.d's will, there can be no spiritual life. And therefore childishness and unthoughtfulness cannot be light evils; and if I have rightly traced the prevalence of these defects to its cause, although that cause may seem to some to be trifling, yet surely it is well to call your attention to it, and to remind you that in reading works of amus.e.m.e.nt, as in every other lawful pleasure, there is and must be an abiding responsibility in the sight of G.o.d; that, like other lawful pleasures, we must beware of excess in it; and not only so, but if we find it hurtful to us, either because we have used it too freely in times past, or because our nature is too weak to bear it, that then we are bound most solemnly to abstain from it; because, however lawful in itself, or to others who can practise it without injury, whatever is to us an hindrance in the way of our intellectual and moral and spiritual improvement, that is in our case a positive sin.

_There is a book, who runs may read, which heavenly truth imparts; And all the lore its scholars need,--pure eyes and Christian hearts.

The works of G.o.d, above, below, within us and around, Are pages in that book, to show how G.o.d Himself is found._

JOHN KEBLE.--1792-1866.

XLVI. THE BRIDGE OF SIGHS.

THOMAS HOOD.--1799-1845.

One more Unfortunate, Weary of breath, Rashly importunate, Gone to her death!

Take her up tenderly, Lift her with care; Fashion'd so slenderly, Young, and so fair!

Look at her garments Clinging like cerements; Whilst the wave constantly Drips from her clothing; Take her up instantly, Loving, not loathing.--

Touch her not scornfully; Think of her mournfully, Gently and humanly; Not of the stains of her,-- All that remains of her Now is pure womanly.

Make no deep scrutiny Into her mutiny Rash and undutiful: Past all dishonor, Death has left on her Only the beautiful.

Still, for all slips of hers, One of Eve's family,-- Wipe those poor lips of hers Oozing so clammily.

Loop up her tresses Escaped from the comb,-- Her fair auburn tresses; Whilst wonderment guesses Where was her home?

Who was her father?

Who was her mother?

Had she a sister?

Had she a brother?

Or was there a dearer one Still, and a nearer one Yet, than all other?

Alas! for the rarity Of Christian charity Under the sun!

Oh! it was pitiful!

Near a whole city full, Home she had none.

Sisterly, brotherly, Fatherly, motherly Feelings had changed: Love, by harsh evidence, Thrown from its eminence; Even G.o.d's providence Seeming estranged.

Where the lamps quiver So far in the river, With many a light From window and cas.e.m.e.nt, From garret to bas.e.m.e.nt, She stood, with amazement, Houseless by night.

The bleak wind of March Made her tremble and shiver; But not the dark arch, Or the black flowing river: Mad from life's history, Glad to death's mystery, Swift to be hurl'd-- Anywhere, anywhere Out of the world!