The Complete Works of Edgar Allan Poe. Эдгар Аллан По
Чтение книги онлайн.
Читать онлайн книгу The Complete Works of Edgar Allan Poe - Эдгар Аллан По страница 149
Название: The Complete Works of Edgar Allan Poe
Автор: Эдгар Аллан По
Издательство: Bookwire
Жанр: Языкознание
isbn: 9788027219100
isbn:
At length, one evening, some three or four days after the occurrence, we were sitting together in the room in which I had seen the apparition — I occupying the same seat at the same window, and he lounging on a sofa near at hand. The association of the place and time impelled me to give him an account of the phenomenon. He heard me to the end — at first laughed heartily — and then lapsed into an excessively grave demeanor, as if my insanity was a thing beyond suspicion. At this instant I again had a distinct view of the monster — to which, with a shout of absolute terror, I now directed his attention. He looked eagerly — but maintained that he saw nothing — although I designated minutely the course of the creature, as it made its way down the naked face of the hill.
I was now immeasurably alarmed, for I considered the vision either as an omen of my death, or, worse, as the fore-runner of an attack of mania. I threw myself passionately back in my chair, and for some moments buried my face in my hands. When I uncovered my eyes, the apparition was no longer apparent.
My host, however, had in some degree resumed the calmness of his demeanor, and questioned me very rigorously in respect to the conformation of the visionary creature. When I had fully satisfied him on this head, he sighed deeply, as if relieved of some intolerable burden, and went on to talk, with what I thought a cruel calmness, of various points of speculative philosophy, which had heretofore formed subject of discussion between us. I remember his insisting very especially (among other things) upon the idea that the principle source of error in all human investigations lay in the liability of the understanding to under-rate or to over-value the importance of an object, through mere mis-admeasurement of its propinquity. “To estimate properly, for example,” he said, “the influence to be exercised on mankind at large by the thorough diffusion of Democracy, the distance of the epoch at which such diffusion may possibly be accomplished should not fail to form an item in the estimate. Yet can you tell me one writer on the subject of government who has ever thought this particular branch of the subject worthy of discussion at all?”
He here paused for a moment, stepped to a book-case, and brought forth one of the ordinary synopses of Natural History. Requesting me then to exchange seats with him, that he might the better distinguish the fine print of the volume, he took my armchair at the window, and, opening the book, resumed his discourse very much in the same tone as before.
“But for your exceeding minuteness,” he said, “in describing the monster, I might never have had it in my power to demonstrate to you what it was. In the first place, let me read to you a schoolboy account of the genus Sphinx, of the family Crepuscularia of the order Lepidoptera, of the class of Insecta — or insects. The account runs thus:
“‘Four membranous wings covered with little colored scales of metallic appearance; mouth forming a rolled proboscis, produced by an elongation of the jaws, upon the sides of which are found the rudiments of mandibles and downy palpi; the inferior wings retained to the superior by a stiff hair; antennae in the form of an elongated club, prismatic; abdomen pointed, The Death’s — headed Sphinx has occasioned much terror among the vulgar, at times, by the melancholy kind of cry which it utters, and the insignia of death which it wears upon its corslet.’”
He here closed the book and leaned forward in the chair, placing himself accurately in the position which I had occupied at the moment of beholding “the monster.”
“Ah, here it is,” he presently exclaimed —“it is reascending the face of the hill, and a very remarkable looking creature I admit it to be. Still, it is by no means so large or so distant as you imagined it — for the fact is that, as it wriggles its way up this thread, which some spider has wrought along the window-sash, I find it to be about the sixteenth of an inch in its extreme length, and also about the sixteenth of an inch distant from the pupil of my eye.”
The Island of the Fay
Nullus enim locus sine genio est. — SERVIUS.
“La Musique,” says Marmontel, in those “Contes Moraux”1 which in all our translations, we have insisted upon calling “Moral Tales,” as if in mockery of their spirit —“la musique est le seul des talents qui jouissent de lui-meme; tous les autres veulent des temoins.” He here confounds the pleasure derivable from sweet sounds with the capacity for creating them. No more than any other talent, is that for music susceptible of complete enjoyment, where there is no second party to appreciate its exercise. And it is only in common with other talents that it produces effects which may be fully enjoyed in solitude. The idea which the raconteur has either failed to entertain clearly, or has sacrificed in its expression to his national love of point, is, doubtless, the very tenable one that the higher order of music is the most thoroughly estimated when we are exclusively alone. The proposition, in this form, will be admitted at once by those who love the lyre for its own sake, and for its spiritual uses. But there is one pleasure still within the reach of fallen mortality and perhaps only one — which owes even more than does music to the accessory sentiment of seclusion. I mean the happiness experienced in the contemplation of natural scenery. In truth, the man who would behold aright the glory of God upon earth must in solitude behold that glory. To me, at least, the presence — not of human life only, but of life in any other form than that of the green things which grow upon the soil and are voiceless — is a stain upon the landscape — is at war with the genius of the scene. I love, indeed, to regard the dark valleys, and the gray rocks, and the waters that silently smile, and the forests that sigh in uneasy slumbers, and the proud watchful mountains that look down upon all — I love to regard these as themselves but the colossal members of one vast animate and sentient whole — a whole whose form (that of the sphere) is the most perfect and most inclusive of all; whose path is among associate planets; whose meek handmaiden is the moon, whose mediate sovereign is the sun; whose life is eternity, whose thought is that of a God; whose enjoyment is knowledge; whose destinies are lost in immensity, whose cognizance of ourselves is akin with our own cognizance of the animalculae which infest the brain — a being which we, in consequence, regard as purely inanimate and material much in the same manner as these animalculae must thus regard us.
Our telescopes and our mathematical investigations assure us on every hand — notwithstanding the cant of the more ignorant of the priesthood — that space, and therefore that bulk, is an important consideration in the eyes of the Almighty. The cycles in which the stars move are those best adapted for the evolution, without collision, of the greatest possible number of bodies. The forms of those bodies are accurately such as, within a given surface, to include the greatest possible amount of matter; — while the surfaces themselves are so disposed as to accommodate a denser population than could be accommodated on the same surfaces otherwise arranged. Nor is it any argument against bulk being an object with God, that space itself is infinite; for there may be an infinity of matter to fill it. And since we see clearly that the endowment of matter with vitality is a principle — indeed, as far as our judgments extend, the leading principle in the operations of Deity — it is scarcely logical to imagine it confined to the regions of the minute, where we daily trace it, and not extending to those of the august. As we find cycle within cycle without end — yet all revolving around one far-distant centre which is the God-head, may we not analogically suppose in the same manner, life within life, the less within the greater, and all within the Spirit Divine? In short, we are madly erring, through self-esteem, in believing man, in either his temporal or future destinies, to be of more moment in the universe than that vast “clod of the valley” which he tills and contemns, and to which he denies a soul for no more profound reason than that he does not behold it in operation.2
СКАЧАТЬ