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tail; and thinks he can cut off that which he would have, from that which he would not have. "How secret art thou who dwellest in the highest heavens in silence, O thou only great God, sprinkling with an unwearied Providence certain penal blindnesses upon such as have unbridled desires!"

21. The human soul is true to these facts in the painting of fable, of history, of law, of proverbs, of conversation. It finds a tongue in literature unawares. Thus the Greeks called Jupiter, Supreme Mind; but having traditionally ascribed to him many base actions, they involuntarily made amends to reason, by tying up the hands of so bad a god. He is made as helpless as a king of England. Prometheus knows one secret, which Jove must bargain for; Minerva, another. He cannot get his own thunders; Minerva keeps the key of them.

"Of all the gods I only know the keys

That ope the solid doors within whose vaults
His thunders sleep."

A plain confession of the in-working of the All, and of its moral aim. The Indian mythology ends in the same ethics; and indeed it would seem impossible for any fable to be invented and get any currency which was not moral. Aurora forgot to ask youth for her lover, and so though Tithonus is immortal, he is old. Achilles is not quite invulnerable; for Thetis held him by the heel when she dipped him in the Styx, and the sacred waters did not wash that part. Siegfried, in the Nibelungen, is not quite immortal, for a leaf fell on his back whilst he was bathing in the dragon's blood, and that spot which it covered is mortal. And so it always is. There is a crack in everything God has made. Always,

21. Why were the Greeks reasonable in representing Jupiter as helpless ? Why did they excuse him for wrong-doing? What does the "in-working of the All" mean? Cf. 14. Explain E.'s

it would seem, there is this vindictive circumstance stealing in at unawares, even into the wild poesy in which the human fancy attempted to make bold holiday, and to shake itself free of the old laws, this back-stroke, this kick of the gun, certifying that the law is fatal; that in Nature, nothing can be given, all things are sold.

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22. This is that ancient doctrine of Nemesis, who keeps watch in the universe, and lets no offense go unchastised. The Furies, they said, are attendants on Justice, and if the sun in heaven should transgress his path, they would punish him. The poets related that stone walls, and iron swords, and leathern thongs had an occult sympathy with the wrongs of their owners; that the belt which Ajax gave Hector, dragged the Trojan hero over the field at the wheels of the car of Achilles; and the sword which Hector gave Ajax was that on whose point Ajax fell. They recorded that when the Thasians erected a statue to Theogenes, a victor in the games, one of his rivals went to it by night, and endeavored to throw it down by repeated blows, until at last he moved it from its pedestal and was crushed to death beneath its fall.

23. This voice of fable has in it somewhat divine. It came from thought above the will of the writer. That is the best part of each writer which has nothing private in it. That is the best part of each which he does not know, that which flowed out of his constitution, and not from his too statement that a fable must be "moral." What is the moral in any one of Shakespeare's plays that you have read? Should you wish the play to end differently? Why? Does "a crack in everything" mean imperfection or perfection?

22. Express in one word the "ancient doctrine of Nemesis." What has this story of the belt and the sword to do with the doctrine of compensation?

23. Why does E. think there is "somewhat divine" in fable? What advantage is there in stating a law in the form of a fable?

active invention; that which in the study of a single artist you might not easily find, but in the study of many, you would abstract as the spirit of them all. Phidias it is not, but the work of man in that early Hellenic world, that I would know. The name and circumstances of Phidias, however convenient for history, embarrasses when we come to the highest criticism. We are to see that which man was tending to do in a given period, and was hindered, or, if you will, modified in doing, by the interfering volitions of Phidias, of Dante, of Shakespeare, the organ whereby man at the moment wrought.

24. Still more striking is the expression of this fact in the proverbs of all nations, which are always the literature of reason, or the statements of an absolute truth without qualification. Proverbs, like the sacred books of each nation, are the sanctuary of the intuitions. That which the droning world, chained to appearances, will not allow the realist to say in his own words, it will suffer him to say in proverbs without contradiction. And this law of laws which the pulpit, the senate, and the college deny, is hourly preached in all markets and all languages by flights of proverbs, whose teaching is as true and as omnipresent as that of birds and flies.

25. All things are double, one against another. - Tit for tat; an eye for an eye; a tooth for a tooth; blood for blood; measure for measure; love for love. - Give and it shall be given you. He that watereth shall be watered himself. What will you have? quoth God; pay for it and take it. Nothing venture, nothing have. Thou shalt be paid exactly for what thou hast done, no more, no less. - Who doth not

24. Which definition of proverbs do you prefer?

to be accepted without qualification? Illustrate.

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Ought proverbs

25. In how many ways has E. expressed the thought of this paragraph in preceding paragraph ?

Of what books has he shown

work shall not eat.

Harm watch, harm catch.

- Curses always recoil on the head of him who imprecates them.— If you put a chain around the neck of a slave, the other end fastens itself around your own. Bad counsel confounds

the adviser. The devil is an ass.

26. It is thus written, because it is thus in life. Our action is overmastered and characterized above our will by the law of nature. We aim at a petty end quite aside from the public good, but our act arranges itself by irresistible magnetism in a line with the poles of the world.

27. A man cannot speak but he judges himself. With his will, or against his will, he draws his portrait to the eye of his companions by every word. Every opinion reacts on him who utters it. It is a thread-ball thrown at a mark, but the other end remains in the thrower's bag. Or, rather, it is a harpoon thrown at the whale, unwinding, as it flies, a coil of cord in the boat, and if the harpoon is not good, or not well thrown, it will go nigh to cut the steersman in twain, or to sink the boat.

"No

28. You cannot do wrong without suffering wrong. man had ever a point of pride that was not injurious to him," said Burke. The exclusive in fashionable life does not see that he excludes himself from enjoyment, in the attempt to appropriate it. The exclusionist in religion does not see that he shuts the door of heaven on himself, in striving to knowledge ? Is this true: What will you have? Pay for it and take it.

Illustrate: "Give and it shall be given you." most valuable things a boy can give ?

27. Illustrate the main statement.

one if he does not utter it?

What are the

Can an opinion "react" on

28. What may a company of young people lose if they shut others out of their circle ?

Do they gain anything?

kind from a selfish motive or not to be kind?

effect in each case on us and on the other person?

Is it better to be What would be the

shut out others. Treat men as pawns and ninepins, and you shall suffer as well as they. If you leave out their heart, you shall lose your own. The senses would make things of all persons; of women, of children, of the poor. The vulgar proverb, "I will get it from his purse or get it from his skin," is sound philosophy.

29. All infractions of love and equity in our social relations are speedily punished. They are punished by fear. Whilst I stand in simple relations to my fellow-man, I have no displeasure in meeting him. We meet as water meets water, or a current of air meets another, with perfect diffusion and interpenetration of nature. But as soon as there is any departure from simplicity, and attempt at halfness, or good for me that is not good for him, my neighbor feels the wrong; he shrinks from me as far as I have shrunk from him; his eyes no longer seek mine; there is war between us; there is hate in him and fear in me.

30. All the old abuses in society, the great and universal and the petty and particular, all unjust accumulations of property and power, are avenged in the same manner. Fear

is an instructor of great sagacity, and the herald of all revolutions. One thing he always teaches, that there is rottenness where he appears. He is a carrion crow, and though you see not well what he hovers for, there is death somewhere. Our property is timid, our laws are timid, our cultivated classes are timid. Fear for ages has boded and mowed and gibbered over government and property. That obscene bird is not there for nothing. He indicates great wrongs which must be revised.

29. How does a boy feel when he meets another whom he has injured? Which is the more uncomfortable? If the injurer is 66 punished by fear," does this mean that he is afraid of the other boy?

30. What is the main thought?

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