Harper's New Monthly Magazine, Volume 1, No. 4, September, 1850. VariousЧитать онлайн книгу.
stranger, he said he thought I could not have been in those parts long, or I should have known Mr. M – . I then learned that my venerable acquaintance was one whose name was known far and wide – known for the strange and fascinating powers of his pulpit eloquence, and for the peculiarity of his religious views. The singularity of those notions alone had prevented his becoming one of the most popular religious orators of his time. They had been the source of perpetual troubles and persecutions to him, they had estranged from him the most zealous of his friends from time to time; yet they were such only as he could lay down at the threshold of Divine judgment; and still, wherever he went, although they were a root of bitterness to him in private, he found in public a crowd of eager and enthusiastic hearers, who hung on his words as if they came at once warm from the inner courts of heaven.
The sense of this discovery, and of the whole strange scene of the last evening, hung powerfully upon me through the following day. I sat on the bench of my cottage window, with a book in my hand, the greater part of it, but my thoughts continually reverted to the image of the preacher in the midst of his audience; when, at evening, in walked the old man with his usual quiet smile, and shaking me affectionately by the hand, sat down in a wooden chair opposite me. I looked again and again, but in vain, to recognize the floating figure and the exalted countenance of the evening.
The old man took up my book, and began to read. A sudden impulse seized me which I have never ceased to regret. I did not wish abruptly to tell the old man that I had seen him in the pulpit, but I longed to discuss with him the ground of his peculiar views, and said,
“What do you think, my friend, of the actual future destiny of the – ?”
I made the question include his peculiar doctrines. He laid down the volume with a remarkable quickness of action. He gazed at me for a moment with a look humbled but not confused, such as I had never seen in him before, and, in a low voice, said,
“You were then at my chapel last night?”
“I was,” I replied.
“I am sorry – I am sorry,” he said, rising with a sigh. “It has been a pleasant time, but it is ended. Good-by, my dear young friend, and may God bless you!”
He turned silently but quickly away.
“Stop!” I cried. “Stop!” But he heard or heeded not. I ran to the gate to lay hold on him, and assure him that his sentiments would not alter my regard for him, but I observed him already hastening down the lane at such a speed that I judged it rude and useless at that moment to pursue.
I went down that day to his lodgings, to assure him of my sentiments toward him, but door and window were closed, and if he were in he would not hear me. Early next morning a little ragged boy brought me a note, saying a gentleman in the lane had given it to him. It simply said:
“Dear young friend, good-by. You wonder at my abruptness; but my religion has always been fatal to my friendship. You will say it would not with you: so has many another assured me; but I am too well schooled by bitter experience. I have had a call to a distant place. No one knows of it, and I trust the name to no one. The pleasure of your society has detained me, or I had obeyed the call a month ago. May we meet in Heaven! C.M.”
He was actually gone, and no one knew whither.
Time had passed over, and I had long imagined this strange and gifted being in his grave, when in a wild and remote part of the kingdom, the other day, I accidentally stumbled upon his retreat, and found him in his pulpit with the same rapt aspect, uttering an harangue as exciting, and surrounded by an audience as eagerly devouring his words.
ASSYRIAN SECTS
There are two remarkable sects, one of which, called the Mendajaha (disciples of John), is found scattered in small communities in Basrah, Kurnah, Mohammarah, and, lastly, Sheikh el Shuyukh, where there are about three hundred families. Those of Basrah are noticed by Pietro de la Valle who says the Arabs call them Sabeans. Their religion is evidently a mixture of Paganism, Hebrew, Mohammedan, and Christian. They profess to regulate their lives by a book called the Sidra, containing many moral precepts, which, according to tradition, have been handed down from Adam, through Seth and Enoch; and it is understood to be in their language (the Chaldee), but written in a peculiar character. They abhor circumcision, but are very particular in distinguishing between clean and unclean animals, and likewise in keeping the Sabbath with extraordinary strictness. The Psalms of David are in use, but they are held to be inferior to their own book. They abstain from garlic, beans, and several kinds of pulse, and likewise most carefully from every description of food between sunrise and sunset during a whole moon before the vernal equinox; in addition to which, an annual festival is kept, called the feast of five days. Much respect is entertained for the city of Mecca, and a still greater reverence for the Pyramids of Egypt, in one of which they believe that their great progenitor, Saba, son of Seth, is buried; and to his original residence at Haran they make very particular pilgrimages, sacrificing on these occasions a ram and a hen. They pray seven times a day, turning sometimes to the south and sometimes to the north. But, at the same time, they retain a part of the ancient worship of the heavenly bodies, adding that of angels, with the belief that the souls of the wicked are to enjoy a happier state after nine hundred centuries of suffering. The priests, who are called sheikhs, or chiefs, use a particular kind of baptism, which, they say, was instituted by St. John; and the Chaldee language is used in this and other ceremonies.
The other religion, that of a more numerous branch, the Yezidis, is, in some respects, like the Mendajaha, but with the addition of the evil principle, the exalted doctor, who, as an instrument of the divine will, is propitiated rather than worshiped, as had been once supposed. The Yezidis reverence Moses, Christ, and Mohammed, in addition to many of the saints and prophets held in veneration both by Christians and Moslems. They adore the sun, as symbolical of Christ, and believe in an intermediate state after death. The Yezidis of Sinjar do not practice circumcision, nor do they eat pork; but they freely partake of the blood of other animals. Their manners are simple, and their habits, both within and without, remarkable for cleanliness. They are, besides, brave, hospitable, sober, faithful, and, with the exception of the Mohammedan, are inclined to tolerate other religions; they are, however, lamentably deficient in every branch of education. Polygamy is not permitted, and the tribes intermarry with each other. The families of the father and sons live under the same roof, and the patriarchal system is carried out still further, each village being under its own hereditary chief.
THE APPROACH OF CHRISTMAS
The time draws near the birth of Christ,
The moon is hid, the night is still;
A single church below the hill
Is pealing, folded in the mist
A single peal of bells below,
That wakens at this hour of rest
A single murmur in the breast,
That these are not the bells I know
Like strangers’ voices here they sound,
In lands where not a memory strays,
Nor landmark breathes of other days.
But all is new unhallow’d ground.
UGLINESS REDEEMED – A TALE OF A LONDON DUST-HEAP
On a murky morning in November, wind northeast, a poor old woman with a wooden leg was seen struggling against the fitful gusts of the bitter breeze, along a stony, zig-zag road full of deep and irregular cart-ruts. Her ragged petticoat was blue, and so was her wretched nose. A stick was in her left hand, which assisted her to dig and hobble her way along; and in her other hand, supported also beneath her withered arm, was a large, rusty, iron sieve. Dust and fine ashes filled up all the wrinkles in her face; and of these there were a prodigious number, for she was eighty-three years old. Her name was Peg Dotting.
About a quarter of a mile distant, having a long ditch and a broken-down fence as a foreground,