Monday, September 9, 2019

The Russian Tale of the Plague


A Russian peasant sat out in the field. The sun was shining fiercely. In the distance the man saw something coming to him. It came nearer, and then he saw it was a woman. She was clad in a large cloak, and strode along with great strides. The man felt much afraid, and would have run away, but the phantom held him with its bare arms.

“Do you know the Plague?” said she. “I am it. Take me on your shoulders and carry me through all Russia. Miss no village or town, for I must go everywhere. For yourself fear nothing. You shall live in the midst of death.”

She wrapt her long arms round the neck of the fearful peasant. The man went on, and was astonished to find that he felt no weight. He turned his head, and saw that the Plague was on his back.

He first took her to a town, and when they came there, there was joy in all the streets, dancing, music, and jollity. The peasant went on and stood in the market-place, and the woman shook her cloak. Soon the dance, joy, and merriment ceased. Wherever the man looked he saw terror. People carried coffins, the bells tolled, the burial-ground was full; there was at length no room for more to be buried in it.

Then the people brought the dead to the market-place and left them there, having no place in which to bury them.

The wretched man went on. Whenever he came to a village the houses were left deserted, and the peasants fled with white faces, and trembling with fear. On the roads, in the woods, and out in the fields, could be heard the groans of the dying.

Upon a high hill stood the man’s own village, the place in which he was born, and to this place the Plague began to direct his steps. There were the man’s wife, his children, and his old parents.

The man’s heart was bleeding! When he came near his own village, he laid hold of the Plague so that she should not escape him, and held her with all his might.

He looked before him and saw the blue Pruth flowing past, and beyond it were the green hills, and afar off the dark mountains with snow-capped tops.

He ran quickly to the stream and leaped under its waters, wishing to destroy himself and his burden together, and so free his land from sorrow and the Plague.

He himself was drowned, but the Plague, being as light as a feather, slipped off his shoulders, and so escaped. She was, however, so alarmed by this brave deed that she fled away and hid herself in the mountain forests.

So the man saved his village, his parents, his wife, and his little children, and all that part of fair Russia through which the Plague had not passed.

Saturday, September 7, 2019

Boycott Nike: Alternatives to the Popular Monarch Air IV

I love my Nike Air Monarch IV shoes. They are just so comfortable. However, there are so many reasons to hate Nike as a company. So I decided to move away from Nike and my beloved Air Monarchs. The Air Monarchs are their best-selling shoe and I am the Air Monarchs' target demographic: a middle-aged dad.

So what is the best alternative to the Air Monarch IV. What other shoe has the same comfort for picky feet? I've spent the past several months in shoe stores trying to figure this out. I need the arch support the Air Monarch has, so basically I needed to look for "walking shoes" or "training shoes" or "cross trainers."

I bought some Skechers with the memory foam, which my wife really likes. They feel comfortable, but they didn't live up to what I needed for my feet. Even though they feel comfortable, they don't have the arch support that I need, and within a few steps I feel pain in the arch of my feet.

I then discovered the Crocs Swiftwater Leather Fisherman Sandal. These do not look comfortable at all. There is no memory foam...and they're kinda ugly. But, they are amazingly comfortable. I love walking around in them. How can something so basic and prehistoric looking feel so good? I believe it is because the foot needs a certain type of structure, not necessarily a lot of foam or padding. These Crocs are also a conversation starter because of their unique look.
However, the Crocs aren't practical on rainy days.

I went into an Academy Sports store and discovered the Brooks Ghost shoes. They felt amazing. However I balked at at the price tag: $138.00 (I've mentioned this to my wife as a possible anniversary gift).


I had some time to kill one weekend in Charlotte and I did something I never did before. I went into a Dick's Sporting Goods. There I discovered the ASICS GEL-Contend shoes on sale for $39. I bought a pair and I walked in them all over the parking lot and fell in love. After a week I went back and bought another pair to take advantage of the sale.


Another pair of shoes I liked at Rack Room Shoes was the Adidas Questar Flow Running Shoe, however I have not had a chance to test them out thoroughly over time.

I'm sure that there are other shoes out there that are comparable to the comfort of the Nike Air Monarch IV, but I hope that this article has given you a few options for your feet.

metatron3@gmail.com

Wednesday, September 4, 2019

From the Tomb, by Guy de Maupassant


From the Tomb, by Guy de Maupassant

The guests filed slowly into the hotel’s great dining-hall and took their places, the waiters began to serve them leisurely, to give the tardy ones time to arrive and to save themselves the bother of bringing back the courses; and the old bathers, the yearly habitues, with whom the season was far advanced, kept a close watch on the door each time it opened, hoping for the coming of new faces.

New faces! the single distraction of all pleasure resorts. We go to dinner chiefly to canvass the daily arrivals, to wonder who they are, what they do and what they think. A restless desire seems to have taken possession of us, a longing for pleasant adventures, for friendly acquaintances, perhaps, for possible lovers. In this elbow-to-elbow life our unknown neighbors become of paramount importance. Curiosity is piqued, sympathy on the alert and the social instinct doubly active.

We have hatreds for a week, friendships for a month, and view all men with the special eyes of watering-place intimacy. Sometimes during an hour’s chat after dinner, under the trees of the park, where ripples a healing spring, we discover men of superior intellect and surprising merit, and a month later have wholly forgotten these new friends, so charming at first sight.

There, too, more specially than elsewhere, serious and lasting ties are formed. We see each other every day, we learn to know each other very soon, and in the affection that springs up so rapidly between us there is mingled much of the sweet abandon of old and tried intimates. And later on, how tender are the memories cherished of the first hours of this friendship, of the first communion in which the soul came to light, of the first glances that questioned and responded to the secret thoughts and interrogatories the lips have not dared yet to utter, of the first cordial confidence and delicious sensation of opening one’s heart to someone who has seemed to lay bare to you his own! The very dullness of the hours, as it were, the monotony of days all alike, but renders more complete the rapid budding and blooming of friendship’s flower.

That evening, then, as on every evening, we awaited the appearance of unfamiliar faces.

There came only two, but very peculiar ones, those of a man and a woman—father and daughter. They seemed to have stepped from the pages of some weird legend; and yet there was an attraction about them, albeit an unpleasant one, that made me set them down at once as the victims of some fatality.

The father was tall, spare, a little bent, with hair blanched white; too white for his still young countenance, and in his manner and about his person the sedate austerity of carriage that bespeaks the Puritan. The daughter was, possibly, some twenty-four or twenty-five years of age. She was very slight, emaciated, her exceedingly pale countenance bearing a languid, spiritless expression; one of those people whom we sometimes encounter, apparently too weak for the cares and tasks of life, too feeble to move or do the things that we must do every day. Nevertheless the girl was pretty, with the ethereal beauty of an apparition. It was she, undoubtedly, who came for the benefit of the waters.

They chanced to be placed at table immediately opposite to me; and I was not long in noticing that the father, too, had a strange affection, something wrong about the nerves it seemed. Whenever he was going to reach for anything, his hand, with a jerky twitch, described a sort of fluttering zig-zag, before he was able to grasp what he was after. Soon, the motion disturbed me so much, I kept my head turned in order not to see it. But not before I had also observed that the young girl kept her glove on her left hand while she ate.

Dinner ended, I went out as usual for a turn in the grounds belonging to the establishment. A sort of park, I might say, stretching clear to the little station of Auvergne, Chatel-Guyon, nestling in a gorge at the foot of the high mountain, from which flowed the sparkling, bubbling springs, hot from the furnace of an ancient volcano. Beyond us there, the domes, small extinct craters—of which Chatel-Guyon is the starting point—raised their serrated heads above the long chain; while beyond the domes came two distinct regions, one of them, needle-like peaks, the other of bold, precipitous mountains.

It was very warm that evening, and I contented myself with pacing to and fro under the rustling trees, gazing at the mountains and listening to the strains of the band, pouring from the Casino, situated on a knoll that overlooked the grounds.

Presently, I perceived the father and daughter coming toward me with slow steps. I bowed to them in that pleasant Continental fashion with which one always salutes his hotel companions. The gentleman halted at once.

“Pardon me, sir,” said he, “but may I ask if you can direct us to a short walk, easy and pretty, if possible?”

“Certainly,” I answered, and offered to lead them myself to the valley through which the swift river flows—a deep, narrow cleft between two great declivities, rocky and wooded.

They accepted, and as we walked, we naturally discussed the virtue of the mineral waters. They had, as I had surmised, come there on his daughter’s account.

“She has a strange malady,” said he, “the seat of which her physicians cannot determine. She suffers from the most inexplicable nervous symptoms. Sometimes they declare her ill of a heart disease; sometimes of a liver complaint; again of a spinal trouble. At present they attribute it to the stomach—that great motor and regulator of the body—this Protean disease of a thousand forms, a thousand modes of attack. It is why we are here. I, myself, think it is her nerves. In any case it is sad.”

This reminded me of his own jerking hand.

“It may be hereditary,” said I, “your own nerves are a little disturbed, are they not?”

“Mine?” he answered, tranquilly. “Not at all, I have always possessed the calmest nerves.” Then, suddenly, as if bethinking himself:

“For this,” touching his hand, “is not nerves, but the result of a shock, a terrible shock that I suffered once. Fancy it, sir, this child of mine has been buried alive!”

I could find nothing to say, I was dumb with surprise.

“Yes,” he continued, “buried alive; but hear the story, it is not long. For some time past Juliette had seemed affected with a disordered action of the heart. We were finally certain that the trouble was organic and feared the worst. One day it came, she was brought in lifeless—dead. She had fallen dead while walking in the garden. Physicians came in haste, but nothing could be done. She was gone. For two days and nights I watched beside her myself, and with my own hands placed her in her coffin, which I followed to the cemetery and saw placed in the family vault. This was in the country, in the province of Lorraine.

“It had been my wish, too, that she should be buried in her jewels, bracelets, necklace and rings, all presents that I had given her, and in her first ball dress. You can imagine, sir, the state of my heart in returning home. She was all that I had left, my wife had been dead for many years. I returned, in truth, half mad, shut myself alone in my room and fell into my chair dazed, unable to move, merely a miserable, breathing wreck.

“Soon my old valet, Prosper, who had helped me place Juliette in her coffin and lay her away for her last sleep, came in noiselessly to see if he could not induce me to eat. I shook my head, answering nothing. He persisted:

“‘Monsieur is wrong; this will make him ill. Will monsieur allow me, then, to put him to bed?’

“‘No, no,’ I answered. ‘Let me alone.’

“He yielded and withdrew.

“How many hours passed I do not know. What a night! What a night! It was very cold; my fire of logs had long since burned out in the great fireplace; and the wind, a wintry blast, charged with an icy frost, howled and screamed about the house and strained at my windows with a curiously sinister sound.

“Long hours, I say, rolled by. I sat still where I had fallen, prostrated, overwhelmed; my eyes wide open, but my body strengthless, dead; my soul drowned in despair. Suddenly the great bell gave a loud peal.

“I gave such a leap that my chair cracked under me. The slow, solemn sound rang through the empty house. I looked at the clock.

“It was two in the morning. Who could be coming at such an hour?

“Twice again the bell pulled sharply. The servants would never answer, perhaps never hear it. I took up a candle and made my way to the door. I was about to demand: “‘Who is there?’ but, ashamed of the weakness, nerved myself and drew back the bolts. My heart throbbed, my pulse beat, I threw back the panel brusquely and there, in the darkness, saw a shape like a phantom, dressed in white.

“I recoiled, speechless with anguish, stammering:

“‘Who—who are you?’

“A voice answered:

“‘It is I, father.’

“It was my child, Juliette.

“Truly, I thought myself mad. I shuddered, shrinking backward before the specter as it advanced, gesticulating with my hand to ward off the apparition. It is that gesture which has never left me.

“Again the phantom spoke:

“‘Father, father! See, I am not dead. Someone came to rob me of my jewels—they cut off my finger—the—the flowing blood revived me.’

“And I saw then that she was covered with blood. I fell to my knees panting, sobbing, laughing, all in one. As soon as I regained my senses, but still so bewildered I scarcely comprehended the happiness that had come to me, I took her in my arms, carried her to her room, and rang frantically for Prosper to rekindle the fire, bring a warm drink for her, and go for the doctor.

“He came running, entered, gazed a moment at my daughter in the chair—gave a gasp of fright and horror and fell back—dead.

“It was he who had opened the vault, who had wounded and robbed my child, and then abandoned her; for he could not efface all trace of his deed; and he had not even taken the trouble to return the coffin to its niche; sure, besides, of not being suspected by me, who trusted him so fully. We are truly very unfortunate people, monsieur.”

He was silent.

Meanwhile the night had come on, enveloping in the gloom the still and solitary little valley; a sort of mysterious dread seemed to fall upon me in presence of these strange beings—this corpse come to life, and this father with his painful gestures.

“Let us return,” said I, “the night has grown chill.”

And still in silence, we retraced our steps back to the hotel, and I shortly afterward returned to the city. I lost all further knowledge of the two peculiar visitors to my favorite summer resort.

Tuesday, September 3, 2019

Bastiat on Foreign Trade


There Are No Absolute Principles

From ECONOMIC SOPHISMS By Frederic Bastiat

We cannot wonder enough at the facility with which men resign themselves to continue ignorant of what it is most important that they should know; and we may be certain that such ignorance is incorrigible in those who venture to proclaim this axiom: There are no absolute principles.

You enter the legislative precincts. The subject of debate is whether the law should prohibit international exchanges, or proclaim freedom.

A deputy rises, and says:

If you tolerate these exchanges, the foreigner will inundate you with his products: England with her textile fabrics, Belgium with coals, Spain with wools, Italy with silks, Switzerland with cattle, Sweden with iron, Prussia with corn; so that home industry will no longer be possible.

Another replies:

If you prohibit international exchanges, the various bounties which nature has lavished on different climates will be for you as if they did not exist. You cannot participate in the mechanical skill of the English, in the wealth of the Belgian mines, in the fertility of the Polish soil, in the luxuriance of the Swiss pastures, in the cheapness of Spanish labour, in the warmth of the Italian climate; and you must obtain from a refractory and misdirected production those commodities which, through exchange, would have been furnished to you by an easy production.

Assuredly, one of these deputies must be wrong. But which? We must take care to make no mistake on the subject; for this is not a matter of abstract opinion merely. You have to choose between two roads, and one of them leads necessarily to poverty.

To get rid of the dilemma, we are told that there are no absolute principles.

This axiom, which is so much in fashion nowadays, not only countenances indolence, but ministers to ambition.

If the theory of prohibition comes to prevail, or if the doctrine of free trade comes to triumph, one brief enactment will constitute our whole economic code. In the first case, the law will proclaim that all exchanges with foreign countries are prohibited; in the second, that all exchanges with foreign countries are free; and many grand and distinguished personages will thereby lose their importance.

But if exchange does not possess a character which is peculiar to it,—if it is not governed by any natural law,—if, capriciously, it be sometimes useful and sometimes detrimental,—if it does not find its motive force in the good which it accomplishes, its limit in the good which it ceases to accomplish,—if its consequences cannot be estimated by those who effect exchanges;—in a word, if there be no absolute principles, then we must proceed to weigh, balance, and regulate transactions, we must equalize the conditions of labour, and try to find out the average rate of profits—a colossal task, well deserving the large emoluments and powerful influence awarded to those who undertake it.

On entering Paris, which I had come to visit, I said to myself, Here are a million of human beings, who would all die in a short time if provisions of every kind ceased to flow towards this great metropolis. Imagination is baffled when it tries to appreciate the vast multiplicity of commodities which must enter to-morrow through the barriers in order to preserve the inhabitants from falling a prey to the convulsions of famine, rebellion, and pillage. And yet all sleep at this moment, and their peaceful slumbers are not disturbed for a single instant by the prospect of such a frightful catastrophe. On the other hand, eighty departments have been labouring to-day, without concert, without any mutual understanding, for the provisioning of Paris. How does each succeeding day bring what is wanted, nothing more, nothing less, to so gigantic a market? What, then, is the ingenious and secret power which governs the astonishing regularity of movements so complicated, a regularity in which everybody has implicit faith, although happiness and life itself are at stake? That power is an absolute principle, the principle of freedom in transactions. We have faith in that inward light which Providence has placed in the heart of all men, and to which He has confided the preservation and indefinite amelioration of our species, namely, a regard to personal interest—since we must give it its right name—a principle so active, so vigilant, so foreseeing, when it is free in its action. In what situation, I would ask, would the inhabitants of Paris be, if a minister should take it into his head to substitute for this power the combinations of his own genius, however superior we might suppose them to be—if he thought to subject to his supreme direction this prodigious mechanism, to hold the springs of it in his hands, to decide by whom, or in what manner, or on what conditions, everything needed should be produced, transported, exchanged, and consumed? Truly, there may be much suffering within the walls of Paris—poverty, despair, perhaps starvation, causing more tears to flow than ardent charity is able to dry up; but I affirm that it is probable, nay, that it is certain, that the arbitrary intervention of government would multiply infinitely those sufferings, and spread over all our fellow-citizens those evils which at present affect only a small number of them.

This faith, then, which we repose in a principle, when the question relates only to our home transactions, why should we not retain, when the same principle is applied to our international transactions, which are undoubtedly less numerous, less delicate, and less complicated? And if it is not necessary that the prefecture should regulate our Parisian industries, weigh our chances, balance our profits and losses, see that our circulating medium is not exhausted, and equalize the conditions of our home labour, why should it be necessary that the Customhouse, departing from its fiscal duties, should pretend to exercise a protective action over our external commerce?


Books which have Influenced Me by Robert Louis Stevenson


THE most influential books, and the truest in their influence, are works of fiction. They do not pin the reader to a dogma which he must afterwards discover to be inexact; they do not teach him a lesson, which he must afterwards unlearn. They repeat, they rearrange, they classify the lessons of life; they disengage us from ourselves, they constrain us to the acquaintance of others; and they show us the web of experience, not as we can see it for ourselves, but with a singular change — that monstrous, consuming ego of ours being, for the nonce, struck out. To be so, they must be reasonably true to the human comedy; and any work that is so serves the turn of instruction. But the course of our education is answered best by those poems and romances where we breathe a magnanimous atmosphere of thought and meet generous and pious characters. Shakespeare has served me best. Few living friends have had upon me an influence so strong for good as Hamlet or Rosalind. . . . Kent's brief speech over the dying Lear had a great effect upon my mind, and was the burthen of my reflections for long, so profoundly, so touchingly generous did it appear in sense, so overpowering in expression.

Perhaps my dearest and best friend outside of Shakespeare is D'Artagnan — the elderly D'Artagnan of the Vicomte de Bragelonne. I know not a more human soul, nor, in his way a finer. I shall be very sorry for the man who is so much of a pedant in morals that he cannot learn from the Captain of Musketeers. Lastly, I must name the Pilgrim's Progress, a book that breathes of every beautiful and valuable emotion.

But of works of art little can be said; their influence is profound and silent, like the influence of nature; they mould by contact; we drink them up like water, and are bettered, yet know not how. It is in books more specifically didactic that we can follow out the effect, and distinguish and weigh and compare. A book which has been very influential upon me fell early into my hands, and so may stand first, though I think its influence was only sensible later on, and perhaps still keeps growing, for it is a book not easily outlived: the Essais of Montaigne. That temperate and genial picture of life is a great gift to place in the hands of persons of to-day; they will find in these smiling pages a magazine of heroism and wisdom, all of an antique strain; they will have their "linen decencies" and excited orthodoxies fluttered, and will (if they have any gift of reading) perceive that these have not been fluttered without some excuse and ground of reason; and (again if they have any gift of reading) they will end by seeing that this old gentleman was in a dozen ways a finer fellow, and held in a dozen ways a nobler view of life, than they or their contemporaries.

The next book, in order of time, to influence me, was the New Testament, and in particular the Gospel according to St. Matthew. I believe it would startle and move any one if they could make a certain effort of imagination and read it freshly like a book, not droningly and dully like a portion of the Bible. Any one would then be able to see in it those truths which we are all courteously supposed to know and all modestly refrain from applying. But upon this subject it is perhaps better to be silent.

I come next to Whitman's Leaves of Grass, a book of singular service, a book which tumbled the world upside down for me, blew into space a thousand cobwebs of genteel and ethical illusion, and, having thus shaken my tabernacle of lies, set me back again upon a strong foundation of all the original and manly virtues. But it is, once more, only a book for those who have the gift of reading. I will be very frank — I believe it is so with all good books except, perhaps, fiction. The average man lives, and must live, so wholly in convention, that gunpowder charges of the truth are more apt to discompose than to invigorate his creed. Either he cries out upon blasphemy and indecency, and crouches the closer round that little idol of part-truths and part-conveniences which is the contemporary deity, or he is convinced by what is new, forgets what is old, and becomes truly blasphemous and indecent himself. New truth is only useful to supplement the old; rough truth is only wanted to expand, not to destroy, our civil and often elegant conventions. He who cannot judge had better stick to fiction and the daily papers. There he will get little harm, and, in the first at least, some good.

Wednesday, August 21, 2019

The Timelessness of Literature (1842 Article)


What is Reading & Writing and What are the Advantages Likely to Accrue from a Knowledge Thereof, by Henry Mayhew

From: The Mirror of Literature, Amusement, and Instruction, Saturday March 26, 1842

WRITING is the act of describing certain figures symbolical of the sounds used by Man, as signs to convey his sensations, thoughts, and emotions, to others; reading, the act of translating those figures into the sounds of which they are the symbols. What miracles are wrought in our simplest acts! How vulgar, and yet how marvellous, is writing! or “putting down words upon paper,” as it is commonly called—words! which are without form and substance! impalpable as moonshine! thoughts wrapt in air! ethereal couriers from mind to mind! volatile as lightning! short-lived as an instant! and yet we transfix them, drag them from the air of which they are part, nail the very breath to paper, and render that which is by nature as transient as time, as permanent as space; giving figure to what the wildest imagination cannot conceive to be figured; sketching sound; making the voice visible, and the eye to hear. It is the distillation of thought! Even as we write, our mind runs liquid through our pen; the very ink grows eloquent, discoursing like the waters of a brook as it flows along the page; the quill (the sage's tongue) speaks like a living thing, and the clear paper mirrors each thought, as it flits across our brain, as a lake reflects each cloud that traverses the sky. Consummate art! that can give mind to matter, sense to the insensate. The dull sheet lies before us, blank as an infant's brain A few magic marks are made upon its surface, and lo! it lives, it feels, it thinks! A human intellect speaks from out it; the mind is painted on it like a landscape; idea after idea glides pictured before our eyes; the diorama of thought— of thought, which (to use the words of D'Alembert) “sees so many things so distant, and yet cannot see itself which is so near.”

Nor is the act of reading a whitless wonderful. We glance at a few fantastic figures, and the inmost recesses of another's soul are instantly revealed to us; the secret processes of his mind are laid bare to us, like so much clockwork: we see him think, and look, as it were, into his very conscience. We cast our eye along a series of grotesque ciphers, and lo! the absent are with us; the past becomes the present; the dead are brought to life. Space melts, and Time rolls backward: Death no longer kills. One word, and the gates of the grave are flung back, and the long-deceased start into life, as did Lazarus of old when Jesus spoke. See! here is what we call a book: what is it really—in itself—physically, what but a collection of sundry scraps of paper, tattooed with curious characters? Has it soul, voice, intellect, imagination? No! it is a dull lump of senseless matter—barren as so much granite—thoughtless as the rags from which it sprang. What is it mentally? What, when looked upon by those skilled in its magic mysteries? he works of William Shakespeare! the heart's historian: nature's evangelist It is the sacred urn treasuring that part of him which could never die—the mausoleum of his immortal mind. To lift back the cover is, as it were, to roll the stone from before the sepulchre, and to see him rise again in all his native glory. These leaves are but the scented cerements embalming his most precious fancy—these characters but so many mystic symbols telling of his high nobility. Here is a page covered with strange ciphers (ciphers which are in themselves only little lines of ink), and yet which, contemplated by the mind, become a garden of most beauteous flowers, in which dwell fairies, honey fragrance, and all the rosy riches of luxurious imagination. Cast but the eye on this, and you shall think as he thought, feel as he felt, dream as he dreamt, two hundred years ago. His spirit shall be with yours, and yours with his, mingling like two rivers. You shall fly with him beyond all space, and look into the bright world of fancy; you shall see with him the springs and movements of the human heart, even as you have, by similar means, seen with Newton the springs and movements of the planets. And yet what is there to connect us living with him dead? What but these mystic characters, and that wonderful little orb, the eye? These are the links which bind him to us—these the spells which can win him back to life and song, though the hand and all of him that penned them be crumbled into dust: nay, though part of that very dust be clinging, as if in fond remembrance, around the pages that it glorified.

“That system of perpetual transmigration, which was but a fable, as believed by Pythagoras, becomes reality,” it has been happily remarked, “when applied to the soul and its feelings in connexion with literature. This is indeed the true metempsychosis by which the poet and the sage spread their conceptions and emotions from breast to breast; and so may be said to extend their existence through an ever-changing immortality.” [Dr. Brown's Lectures.] That strange illusion, the mirror of ink, of which travellers in Egypt speak with so much wonder, and which, on being looked into, presents to the sight the apparition of whomsoever the Magi may command, is no longer a juggle, as shewn in that most common and yet most amazing of all arts, reading. There truly is the ink a magic mirror, in which we have but to look, not only to behold the form, but to hear the voice, nay, to imbibe the very passions of those whom the wizard writer would conjure to our view. In this the mother sees and listens to her absent child; in this, the lover gazes once more upon the darling features of her whom fate has severed from his sight; in this, the lonely widow looks, and hears again the kindly counsellings of him whose voice the grave has hushed; and, poring into this, the student sits and communes with the glorious dead, while the long train of past events, in shadowy procession, sweep before his eyes.

Such is the nature—the extraordinary nature, of those ordinary arts, reading and writing; nor are the advantages accruing from a knowledge of them of a less emiment or less surprising quality. These remain to be set forth. The principal, if not the sole benefit arising from an acquaintance with those arts, consists in the removal of the obstructions which space and time present to the communication, vivá voce, of our thoughts and feelings to others. Speech is not only transient, but limited in its influence. It is a necessary evil attendant upon oral intercourse, that those to whom we speak must be both co-existent and contiguous. By the introduction of literary communion that evil has been remedied; and we are now able, by reading or writing, to transfer our sensations, thoughts, and emotions to others, or to have them transferred to us, though there be the distance of half the earth, or that more formidable barrier, the grave, existing between us. By the gift of speech man was eminently fitted to enjoy that social state which his philanthropy led him to desire; but, by the nature of that gift, not only was the extent of the society, but the term of the enjoyment of it, restricted to narrow limits. By the invention of the arts of reading and writing, these shackles have been cast off, and man (no longer fettered in his desire for communion with his fellow man) has become, as has been beautifully said, “the citizen of every country, the contemporary of every age.” By these simple, but glorious arts, the whole civilized globe has been drawn as it were into one family circle, and a companionship created between those even whom seas divide.

We hear much of the great benefits which our present facilities for local intercommunication have conferred upon mankind. Thus, indeed, has the distance which estranges man from man been abridged, and thus the whole human race have been made neighbours, if not kindred. By these means the blessings of each particular country have been rendered common to all, and the treasures of the most distant lands brought within the reach of the humblest individual in our own. Thus the person of our very pauper is clothed with cotton from the South; his morning meal cheered with tea from the East, sweetened with sugar from the West; while his winter's evenings are illumined with the combustion of the produce of the North. Such are the blessings of our improved means of intercommunication. Ships are fitted out, and the remotest corners of the earth explored, to add to the pleasures even of the poorest amongst us. But eminent as are these benefits, how insignificant do they appear in contrast with those accruing from the arts which we at present contemplate. The same facilities as the steam-engine and the railroad have afforded to the interchange of commodities, have been given by reading and writing to the interchange of thought. Steam only abridges space, whereas literature annihilates it altogether. By the former we can cross the Atlantic (great marvell) in a fortnight; by the latter, we can listen to the philanthropic eloquence of the wise and good Channing (greater marvel still!) without crossing it at all. What, though by the power of the one we can traverse the earth in half the time, can we not, by the magic of the other, sail round the world with Cook, and yet not stir from our seat; or follow Parry to the icy regions of the pole, while sitting by our fire-side; or visit with Park the burning plains of Africa, while our breath freezes on the window-panes at home? What, though the former has brought within the reach of even the humblest amongst us the produce of the richest and most distant quarters of the globe, has not the latter (as it has been truly observed) “given to all who will faithfully use it, the society, the spiritual presence of the greatest and best of our race? No matter how poor I am” (says he, whose writings are in themselves a brilliant instance of the blessings of this noble art),” “no matter though the prosperous of my own time will not enter my obscure dwelling; if the sacred writers will come in and take up their abode with me, if Milton will cross my threshold to sing to me of Paradise, and Shakespeare to open to me the worlds of imagination and the workings of the human heart, and Franklin to enrich me with his practical wisdom, I shall not pine for intellectual companionship, and I may become a cultivated man, though excluded from what is called “the best society’ of the place where I reside.” [Dr Channing on Self Culture]

Another great benefit arising from literary communication is, that the mind has, by these means, become, like our manufactures, capable of exportation. We wrap up our thoughts in a sheet of paper, and transmit them, like a bale of goods, to some far distant land. Our ships are laden not only with the bounty of our soil and the produce of our factories, but with the workings of our brains and the outpourings of our hearts. Scarce a vessel quits our shores that has not its cargo of hopes and fears; of love, sympathy, and counsel; of golden dreams and penniless despair, as well as iron, cotton, and other articles of commerce. Nay, by the happy invention of literature, the very mind has become an article of commerce; and intellect as much a matter of merchandise as cotton and iron themselves. Beautiful and noble thoughts are to be had for money now-a-days, as well as food and raiment. Indeed, for a few pence we may become the possessors of the practical philosophy of Franklin, the gorgeous fancy of Shakespeare, and the silver-toned philanthropy of Channing. Yea, for the matter of a penny a week, we may have our choice of a variety of large sheets, rich in the wonders of the heavens and the earth, and studded with the reflections and actions of the best and wisest of mankind.

But, perhaps, the grandest of all the benefits resulting from a knowledge of reading and writing, lies in the influence which those arts give us over time. By their means, the dark doom of oblivion seems to be annulled, and the changeful and evanescent course of nature rendered immutable and indestructible as truth. Thus, thought (the most volatile of all things in this most volatile world!) has become fixed as fate; and thus that strange, ubiquitous, little point of existence which we call the present; that breadthless line, dividing what has been from what will be; that unsubstantial key-stone to the broad arch of time; that ever-shifting centre of eternity, which no sooner is than it was, has been rescued from the clutches of the past. By these simple arts we are enabled not only to dam up, as it were, the current of events, but to drive back the tide of that mighty principle whose very essence is progression. By literature, that which was even as by science, that which will be — is. Nature stops. There is no past. The thoughts which were present to the mind of Plato two thousand years ago, are now, and, so long as the art endures, shall ever be present to the minds of the existing generation. “It is this permanent transmission of thought which" (it has been truly said) “constitutes the noblest of all the benefits conferred by literary art, giving as it does to each individual the collective powers and wisdom of his species—or rather, giving to every one who desires it, the rich inheritance of the accumulated acquisitions of all the multitudes who, like himself, have, in every preceding age, inquired, meditated, and patiently discovered; or who, by the happy inspiration of genius, have found truths which they scarcely sought, and penetrated with the rapidity of a single glance, those depths of nature which the weak steps and the dim torchlight of generation after generation had vainly laboured to explore.” [Dr. Brown’s Lectures.] Nor is this all. It is this permanent transmission of thought which gives us the power of extending our existsince, as it were, through all the ages which have preceded us, and enjoying the communion of the noblest minds with which those ages were adorned. “We are often in the habit,” says Seneca, in his Treatise on the Shortness of Life, “of complaining that our parents, and all the circumstances of our birth, are not of our choice, but of our fortune. We have it in our power, however, to be born as we please in this second birth of genius. Of the illustrious minds that have preceded us, we have only to determine to whom we wish to be allied, and we are already adopted, not to the inheritance of his mere name, but to the nobler inheritance of his wisdom and his genius.”—What to Teach and How to Teach it.

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Thursday, August 8, 2019

The Dead Hand in Ancient Irish Medicine

From Ancient Cures, Charms and Usages of Ireland by Lady Wilde

To obtain the power and secrets of witchcraft, it is necessary to visit a churchyard at midnight, and cut off the hand of a recently buried corpse with your own hand. This is preserved by drying or smoking, and can then be used with great and fatal effect. Old women are known as the strongest tools of the devil, and as having the most fatal powers of witchcraft. These witch-women are recognised at once by their glittering eyes and long, skeleton fingers ; and if they have a dead hand in their possession, their influence is irresistible.

If a witch-woman overlooks a beautiful child, it is doomed to die. If she overlooks the churn, the butter will be carried off to her own churn, though she has nothing but water in it. Beware of her.
When she enters the place, put a red coal under the churn, and tie a branch of the rowan tree on the child's cradle, and a red string on the cow's tail then they are safe. Every one who enters while churning is going on should take a turn with the dash, and say: "God bless the work;" but a witch- woman dare not say the words; therefore, if she refuses, she is known at once to be fatal and unlucky.

Stroking by the hand of a dead man can cure many diseases. It has also the power to bring butter to the churn, if the milk is stirred round nine times with it while a witch-prayer is recited. But many awful things must be done, and evil rites practised, before the witch-words can be learned and uttered.

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