Blackwood's Edinburgh Magazine, No. 404, June, 1849. VariousЧитать онлайн книгу.
give thine ear to the tones, bow thy soul to the shadows, that steal, in the season of change, from the dim Border Land.
Blanche (in a whisper.) – What are you thinking of? – speak, pray!
Pisistratus. – I was not thinking, Blanche; or, if I were, the thought is gone at the mere effort to seize or detain it.
Blanche (after a pause.) – I know what you mean. It is the same with me often – so often, when I am sitting by myself, quite still. It is just like the story Primmins was telling us the other evening, how there was a woman in her village who saw things and people in a piece of crystal, not bigger than my hand:2 they passed along as large as life, but they were only pictures in the crystal. Since I heard the story, when aunt asks me what I am thinking of, I long to say, "I'm not thinking! I am seeing pictures in the crystal!"
Pisistratus. – Tell my father that; it will please him. There is more philosophy in it than you are aware of, Blanche. There are wise men who have thought the whole world, "its pride, pomp, and circumstance," only a phantom image – a picture in the crystal.
Blanche. – And I shall see you – see us both, as we are sitting here – and that star which has just risen yonder – see it all in my crystal – when you are gone! – gone, cousin!
And Blanche's head drooped.
There was something so quiet and deep in the tenderness of this poor motherless child, that it did not affect one superficially, like a child's loud momentary affection, in which we know that the first toy will replace us. I kissed my little cousin's pale face, and said, "And I too, Blanche, have my crystal; and when I consult it, I shall be very angry if I see you sad and fretting, or seated alone. For you must know, Blanche, that that is all selfishness. God made us, not to indulge only in crystal pictures, weave idle fancies, pine alone, and mourn over what we cannot help – but to be alert and active – givers of happiness. Now, Blanche, see what a trust I am going to bequeath you. You are to supply my place to all whom I leave. You are to bring sunshine wherever you glide with that shy, soft step – whether to your father, when you see his brows knit and his arms crossed, (that, indeed, you always do,) or to mine, when the volume drops from his hand – when he walks to and fro the room, restless, and murmuring to himself – then you are to steal up to him, put your hand in his, lead him back to his books, and whisper, 'What will Sisty say if his younger brother, the Great Book, is not grown up when he comes back?' – And my poor mother, Blanche! – ah, how can I counsel you there – how tell you where to find comfort for her? Only, Blanche, steal into her heart and be her daughter. And, to fulfil this threefold trust, you must not content yourself with seeing pictures in the crystal – do you understand me?"
"Oh yes," said Blanche, raising her eyes, while the tears rolled from them, and folding her arms resolutely on her breast.
"And so," said I, "as we two, sitting in this quiet burial-ground, take new heart for the duties and cares of life, so see, Blanche, how the stars come out, one by one, to smile upon us, for they too, glorious orbs as they are, perform their appointed tasks. Things seem to approximate to God in proportion to their vitality and movement. Of all things, least inert and sullen should be the soul of man. How the grass grows up over the very graves – quickly it grows and greenly – but neither so quick and so green, my Blanche, as hope and comfort from human sorrows."
CHAPTER LXXII
There is a beautiful and singular passage in Dante, (which has not perhaps attracted the attention it deserves,) wherein the stern Florentine defends Fortune from the popular accusations against her. According to him, she is an angelic power appointed by the Supreme Being to direct and order the course of human splendours; she obeys the will of God; she is blessed, and, hearing not those who blaspheme her, calm and aloft amongst the other angelic powers, revolves her spheral course, and rejoices in her beatitude.3
This is a conception very different from the popular notion which Aristophanes, in his true instinct of things popular, expresses by the sullen lips of his Plutus. That deity accounts for his blindness by saying, that "when a boy he had indiscreetly promised to visit only the good," and Jupiter was so envious of the good that he blinded the poor money-god. Whereon Chremylus asks him, whether, "if he recovered his sight, he would frequent the company of the good?" "Certainly," quoth Plutus, "for I have not seen them ever so long." "Nor I either," rejoins Chremylus pithily, "for all I can see out of both eyes!"
But that misanthropical answer of Chremylus is neither here nor there, and only diverts us from the real question, and that is, "Whether Fortune be a heavenly, Christian angel, or a blind, blundering, old heathen deity?" For my part, I hold with Dante – for which, if I were so pleased, or if, at this period of my memoirs, I had half a dozen pages to spare, I could give many good reasons. One thing, however, is quite clear – that, whether Fortune be more like Plutus or an angel, it is no use abusing her – one may as well throw stones at a star. And I think if one looked narrowly at her operations, one might perceive that she gives every man a chance, at least once in his life; if he take and make the best of it, she will renew her visits; if not —itur ad astra! And therewith I am reminded of an incident quaintly narrated by Mariana in his "History of Spain," how the army of the Spanish kings got out of a sad hobble among the mountains at the pass of Losa, by the help of a shepherd, who showed them the way. "But," saith Mariana, parenthetically, "some do say the shepherd was an angel; for after he had shown the way, he was never seen more." That is, the angelic nature of the guide was proved by being only once seen, and disappearing after having got the army out of the hobble, leaving it to fight or run away, as it had most mind to. Now I look upon that shepherd, or angel, as a very good type of my fortune at least. The apparition showed me my way in the rocks to the great "Battle of Life;" after that, – hold fast and strike hard!
Behold me in London with Uncle Roland. My poor parents naturally wished to accompany me, and take the last glimpse of the adventurer on board ship; but I, knowing that the parting would seem less dreadful to them by the hearthstone, and while they could say, "He is with Roland – he is not yet gone from the land" – insisted on their staying behind; and so the farewell was spoken. But Roland, the old soldier, had so many practical instructions to give – could so help me in the choice of the outfit, and the preparations for the voyage, that I could not refuse his companionship to the last. Guy Bolding, who had gone to take leave of his father, was to join me in town, as well as my humbler Cumberland colleagues.
As my uncle and I were both of one mind upon the question of economy, we took up our quarters at a lodging-house in the City; and there it was that I first made acquaintance with a part of London, of which few of my politer readers even pretend to be cognisant. I do not mean any sneer at the City itself, my dear alderman; that jest is worn out. I am not alluding to streets, courts, and lanes; what I mean may be seen at the west end, not so well as at the east, but still seen very fairly; I mean – the House-tops!
CHAPTER LXXIII
The house-tops! what a soberising effect that prospect produces on the mind. But a great many requisites go towards the selection of the right point of survey. It is not enough to secure a lodging in the attic; you must not be fobbed off with a front attic that faces the street. First, your attic must be unequivocally a back attic; secondly, the house in which it is located must be slightly elevated above its neighbours; thirdly, the window must not lie slant on the roof, as is common with attics – in which case you only catch a peep of that leaden canopy which infatuated Londoners call the sky – but must be a window perpendicular, and not half blocked up by the parapets of that fosse called the gutter; and, lastly, the sight must be so humoured that you cannot catch a glimpse of the pavements: if you once see the world beneath, the whole charm of that world above is destroyed. Taking it for granted that you have secured these requisites, open your window, lean your chin on both hands, the elbows propped commodiously on the sill, and contemplate the extraordinary scene which spreads before you. You find it difficult to believe that life can be so tranquil on high, while it is so noisy and turbulent below. What astonishing stillness! Eliot Warburton (seductive enchanter) recommends you to sail down the Nile if you want to lull the vexed spirit. It is easier and cheaper
In primitive villages in the west of England, the belief that the absent may be seen in a piece of crystal is, or was not many years ago, by no means an uncommon superstition. I have seen more than one of these magic mirrors, which Spenser, by the way, has beautifully described. They are about the size and shape of a swan's egg. It is not every one, however, who can be a crystal-seer; like second-sight, it is a special gift.
Dante here evidently associates Fortune with the planetary influences of judicial astrology. It is doubtful whether Schiller ever read Dante, but in one of his most thoughtful poems, he undertakes the same defence of Fortune, making the Fortunate a part of the Beautiful.