No More Learning

In 1847
he produced what many regard as the greatest of his works, namely,
"Evangeline, a Tale of Acadie. " The story is founded on the compulsory
expatriation by the British of the people of Acadia (Nova Scotia), in
1713, on the charge of having assisted the French (from whom they were
descended) at a siege of the war then in progress. The poem is told
with infinite pathos and rare narrative power. Longfellow died on March
24, 1882.




The Song of Hiawatha[U]


_I. --Of Hiawatha and His Battle with Mudjekeewis_

Hiawatha was sent by Gitche Manito, the Master of Life, as a prophet
to guide and to teach the tribes of men, and to toil and suffer
with them. If they listened to his counsels they would multiply and
prosper, but if they paid no heed they would fade away and perish.
His father was Mudjekeewis, the West Wind; his mother was Wenonah,
the first-born daughter of Nokomis, who was the daughter of the Moon.
Wenonah died in her anguish deserted by the West Wind, and Hiawatha
was brought up and taught by the old Nokomis. He soon learned the
language of every bird and every beast; and Iagoo, the great boaster
and story-teller, made him a bow with which he shot the red deer. When
he grew into manhood he put many questions concerning his mother to
the old Nokomis, and having learned her story, resolved, despite all
warnings, to take vengeance on Mudjekeewis.

Forth he strode into the forest,
Crossed the rushing Esconaba,
Crossed the mighty Mississippi,
Passed the Mountains of the Prairie,
Passed the dwellings of the Blackfeet,
Came unto the Rocky Mountains,
To the kingdom of the West Wind,
Where upon the gusty summits
Sat the ancient Mudjekeewis,
Ruler of the winds of Heaven.
Filled with awe was Hiawatha
At the aspect of his father.
Filled with joy was Mudjekeewis
When he looked on Hiawatha.
"Welcome," said he, "Hiawatha,
To the kingdom of the West Wind!
Long have I been waiting for you.
Youth is lovely, age is lonely;
You bring back the days departed,
You bring back my youth of passion,
And the beautiful Wenonah! "
Many days they talked together,
Questioned, listened, waited, answered;
Much the mighty Mudjekeewis
Boasted of his ancient prowess.
Patiently sat Hiawatha
Listening to his father's boasting.
Then he said: "O Mudjekeewis,
Is there nothing that can harm you? "
And the mighty Mudjekeewis
Answered, saying, "There is nothing,
Nothing but the black rock yonder,
Nothing but the fatal Wawbeek! "
And he looked at Hiawatha
With a wise look and benignant,
Saying, "O my Hiawatha!
Is there anything can harm you? "
But the wary Hiawatha
Paused awhile as if uncertain,
And then answered, "There is nothing,
Nothing but the great Apukwa! "
Then they talked of other matters;
First of Hiawatha's brothers,
First of Wabun, of the East Wind.
Of the South Wind, Shawondasee,
Of the north, Kabibonokka;
Then of Hiawatha's mother,
Of the beautiful Wenonah,
Of her birth upon the meadow,
Of her death, as old Nokomis
Had remembered and related.
Then up started Hiawatha,
Laid his hand upon the black rock.
With his mittens, Minjekahwun,
Rent the jutting crag asunder,
Smote and crushed it into fragments
Which he hurled against his father,
The remorseful Mudjekeewis,
For his heart was hot within him,
Like a living coal his heart was.
But the ruler of the West Wind
Blew the fragments backward from him,
Blew them back at his assailant;
Seized the bulrush, the Apukwa,
Dragged it with its roots and fibres
From the margin of the meadow.
Long and loud laughed Hiawatha.
Like a tall tree in the tempest
Bent and lashed the giant bulrush;
And in masses huge and heavy
Crashing fell the fatal Wawbeek;
Till the earth shook with the tumult
And confusion of the battle.
Back retreated Mudjekeewis,
Rushing westward o'er the mountains,
Stumbling westward down the mountains,
Three whole days retreated fighting,
Still pursued by Hiawatha
To the doorways of the West Wind,
To the earth's remotest border.
"Hold! " at length called Mudjekeewis,
"'Tis impossible to kill me.
For you cannot kill the immortal.
I have put you to this trial
But to know and prove your courage.
Now receive the prize of valour!
Go back to your home and people,
Live among them, toil among them,
Cleanse the earth from all that harms it.
And at last when Death draws near you,
When the awful eyes of Pauguk
Glare upon you in the darkness,
I will share my kingdom with you;
Ruler shall you be thenceforward
Of the North-west Wind, Keewaydin,
Of the home wind, the Keewaydin. "


_II. --Of Hiawatha's Friends and of His Fight with Pearl-Feather_

The first exertion which Hiawatha made for the profit of his people
was to fast for seven days in order to procure for them the blessing
of Mondamin, the friend of man. At sunset of the fourth, fifth, and
sixth days Hiawatha wrestled with the youth Mondamin, and on the
evening of the seventh day Mondamin, having fallen lifeless in the
combat, was stripped of his green and yellow garments and laid in the
earth. From his grave shot up the maize in all its beauty, the new
gift of the Great Spirit; and for a time Hiawatha rested from his
labours, taking counsel for furthering the prosperity of his people
with his two good friends--Chibiabos, the great singer and musician;
and Kwasind, the very strong man. But he was not long inactive. He
built the first birch canoe, and, with the help of Kwasind, cleared
the river of its sunken logs and sand-bars; and when he and his canoe
were swallowed by the monstrous sturgeon Mishe-Nahma, he killed it by
smiting fiercely on its heart. Not long afterwards his grandmother,
Nokomis, incited him to kill the great Pearl-Feather, Megissogwon,
the magician who had slain her father. Pearl-Feather was the sender
of white fog, of pestilential vapours, of fever and of poisonous
exhalations, and, although he was guarded by the Kenabeek, the
great fiery surpents, Hiawatha sailed readily in his birch canoe to
encounter him.

Soon he reached the fiery serpents,
The Kenabeek, the great serpents,
Lying huge upon the water,
Sparkling, rippling in the water,
Lying coiled across the passage,
With their blazing crests uplifted,
Breathing fiery fogs and vapours,
So that none could pass beyond them.
Then he raised his bow of ash-tree,
Seized his arrows, jasper-headed,
Shot them fast among the serpents;
Every twanging of the bow-string
Was a war-cry and a death-cry,
Every whizzing of an arrow
Was a death-song of Kenabeek.
Then he took the oil of Nahma,
Mishe-Nahma, the great sturgeon,
And the bows and sides anointed,
Smeared them well with oil, that swiftly
He might pass the black pitch-water.
All night long he sailed upon it,
Sailed upon that sluggish water,
Covered with its mold of ages,
Black with rotting water-rushes,
Rank with flags and leaves of lilies,
Stagnant, lifeless, dreary, dismal,
Lighted by the shimmering moonlight,
And by will-o'-wisps illumined,
Fires by ghosts of dead men kindled,
In their weary night encampments.
Westward thus fared Hiawatha,
Toward the realm of Megissogwon,
Toward the land of the Pearl-Feather,
Till the level moon stared at him,
In his face stared pale and haggard,
Till the sun was hot behind him,
Till it burned upon his shoulders,
And before him on the upland
He could see the shining wigwam
Of the Manito of Wampum,
Of the mightiest of magicians.
Straightway from the shining wigwam
Came the mighty Megissogwon,
Tall of stature, broad of shoulder,
Dark and terrible in aspect,
Clad from head to foot in wampum,
Armed with all his warlike weapons,
Painted like the sky of morning,
Crested with great eagle feathers,
Streaming upward, streaming outward.
Then began the greatest battle
That the sun had ever looked on.
All a summer's day it lasted;
For the shafts of Hiawatha
Harmless hit the shirt of wampum;
Harmless were his magic mittens,
Harmless fell the heavy war-club;
It could dash the rocks asunder,
But it could not break the meshes
Of that magic shirt of wampum.
Till at sunset, Hiawatha,
Leaning on his bow of ash-tree,
Wounded, weary, and desponding,
With his mighty war-club broken,
With his mittens torn and tattered,
And three useless arrows only,
Paused to rest beneath a pine-tree.
Suddenly, from the boughs above him
Sang the Mama, the woodpecker:
"Aim your arrow, Hiawatha,
At the head of Megissogwon,
Strike the tuft of hair upon it,
At their roots the long black tresses;
There alone can he be wounded! "
Winged with feathers, tipped with jasper,
Swift flew Hiawatha's arrow,
Just as Megissogwon, stooping
Raised a heavy stone to throw it.
Full upon the crown it struck him,
And he reeled and staggered forward.
Swifter flew the second arrow,
Wounding sorer than the other;
And the knees of Megissogwon
Bent and trembled like the rushes.
But the third and latest arrow
Swiftest flew, and wounded sorest,
And the mighty Megissogwon
Saw the fiery eyes of Pauguk,
Saw the eyes of Death glare at him;
At the feet of Hiawatha
Lifeless lay the great Pearl-Feather.
Then the grateful Hiawatha
Called the Mama, the woodpecker,
From his perch among the branches,
And in honour of his service,
Stained with blood the tuft of feathers
On the little head of Mama;
Even to this day he wears it,
Wears the tuft of crimson feathers,
As a symbol of his service.


_III. --Hiawatha's Life with His People and His Departing Westward_

When Hiawatha was returning from his battle with Mudjekeewis he had
stopped at the wigwam of the ancient Arrow-maker to purchase heads
of arrows, and there and then he had noticed the beauty of the
Arrow-maker's daughter, Minnehaha, Laughing Water. Her he now took
to wife, and celebrated his nuptials by a wedding-feast at which
Chibiabos sang, and the handsome mischief-maker, Pau-Puk-Keewis,
danced. Minnehaha proved another blessing to the people. In the
darkness of the night, covered by her long hair only, she walked all
round the fields of maize, making them fruitful, and drawing a magic
circle round them which neither blight nor mildew, neither worm nor
insect, could invade. About this same time, too, to prevent the memory
of men and things fading, Hiawatha invented picture-writing, and
taught it to his people. But soon misfortunes came upon him. The evil
spirits, the Manitos of mischief, broke the ice beneath his friend
Chibiabos, and drowned him; Pau-Puk-Keewis put insult upon him, and
had to be hunted down; and the envious Little People, the mischievous
Puk-Wudjies, conspired against Kwasind, and murdered him. After this
ghosts paid a visit to Hiawatha's wigwam, and famine came upon the
land.

Oh, the long and dreary winter!
Oh, the cold and cruel winter!
Ever thicker, thicker, thicker
Froze the ice on lake and river;
Ever deeper, deeper, deeper
Fell the snow o'er all the landscape,
Fell the covering snow, and drifted
Through the forest, round the village.
All the earth was sick and famished;
Hungry was the air around them,
Hungry was the sky above them,
And the hungry stars in heaven
Like the eyes of wolves glared at them!
Into Hiawatha's wigwam
Came two other guests, as silent
As the ghosts were, and as gloomy.
Looked with haggard eyes and hollow
At the face of Laughing Water.
And the foremost said, "Behold me!
I am Famine, Buckadawin! "
And the other said, "Behold me!
I am Fever, Ahkosewin! "
And the lovely Minnehaha
Shuddered as they looked upon her,
Shuddered at the words they uttered;
Lay down on her bed in silence.
Forth into the empty forest
Rushed the maddened Hiawatha;
In his heart was deadly sorrow,
In his face a stony firmness;
On his brow the sweat of anguish
Started, but it froze and fell not.
"Gitche Manito, the Mighty! "
Cried he with his face uplifted
In that bitter hour of anguish,
"Give your children food, O father!
Give me food for Minnehaha--
For my dying Minnehaha! "
All day long roved Hiawatha
In that melancholy forest,
Through the shadow of whose thickets,
In the pleasant days of summer,
Of that ne'er-forgotten summer,
He had brought his young wife homeward
From the land of the Dacotahs.
In the wigwam with Nokomis,
With those gloomy guests that watched her,
She was lying, the beloved,
She, the dying Minnehaha.
"Hark! " she said; "I hear a rushing,
Hear the falls of Minnehaha
Coming to me from a distance! "
"No, my child! " said old Nokomis,
"'Tis the night-wind in the pine-trees! "
"Look! " she said; "I see my father
Beckoning, lonely, from his wigwam
In the land of the Dacotahs! "
"No, my child! " said old Nokomis.
"'Tis the smoke that waves and beckons! "
"Ah! " said she, "the eyes of Pauguk
Glare upon me in the darkness;
I can feel his icy fingers
Clasping mine amid the darkness!
Hiawatha! Hiawatha! "
And the desolate Hiawatha,
Miles away among the mountains,
Heard that sudden cry of anguish,
Heard the voice of Minnehaha
Calling to him in the darkness.
Over snowfields waste and pathless,
Under snow-encumbered branches,
Homeward hurried Hiawatha,
Empty-handed, heavy-hearted;
Heard Nokomis moaning, wailing,
"Would that I had perished for you,
Would that I were dead as you are! "
And he rushed into the wigwam,
Saw the old Nokomis slowly
Rocking to and fro and moaning,
Saw his lovely Minnehaha
Lying dead and cold before him;
And his bursting heart within him
Uttered such a cry of anguish
That the very stars in heaven
Shook and trembled with his anguish.
Then he sat down, still and speechless,
On the bed of Minnehaha.
Seven long days and nights he sat there,
As if in a swoon he sat there.
Then they buried Minnehaha;
In the snow a grave they made her,
In the forest deep and darksome.
"Farewell! " said he. "Minnehaha!
Farewell, O my Laughing Water!
All my heart is buried with you,
All my thoughts go onward with you!
Come not back again to labour,
Come not back again to suffer.
Soon my task will be completed,
Soon your footsteps I shall follow
To the Islands of the Blessed,
To the Kingdom of Ponemah,
To the Land of the Hereafter! "

Hiawatha indeed remained not much longer with his people, for after
welcoming the Black-Robe chief, who told the elders of the nations of
the Virgin Mary and her blessed Son and Saviour, he launched his birch
canoe from the shores of Big-Sea-Water, and, departing westward,

Sailed into the fiery sunset,
Sailed into the purple vapours,
Sailed into the dusk of evening.


FOOTNOTES:

[U] In 1854 Longfellow resigned his professorship at Harvard.
"Evangeline" had been followed by "Kavanagh," a novel of no particular
merit, a cluster of minor poems, and in 1851 by the "Golden Legend,"
a singularly beautiful lyric drama, based on Hartmann van Aue's story
"Der arme Heinrichs. " Leaving the dim twilight of mediaeval Germany,
the poet brought his imagination to bear upon the Red Indian and his
store of legend. The result was the "Song of Hiawatha," in 1855. Both
in subject and in metre the poem is a conscious imitation of the
Finnish "Kalevala. " It was immensely popular on its appearance, Emerson
declaring it "sweet and wholesome as maize. " If the poem lacks veracity
as an account of savage life, it nevertheless overflows with the beauty
of the author's own nature, and is typical of those elements in his
poetry which have endeared his name to the English-speaking world. With
the exception of "Evangeline," it is the most popular of Longfellow's
works.




LUCRETIUS[V]




On the Nature of Things


_I. --The Invocation and the Theme_

Mother of Romans, joy of men and gods,
Kind Venus, who 'neath gliding signs of heaven
Dost haunt the main where sail our argosies,
Dost haunt the land that yieldeth crops of grain,
Since 'tis of thee that every kind of breath
Is born and riseth to behold the light;
Before Thee, Lady, flit the winds; and clouds
Part at thine advent, and deft-fingered earth
Yields Thee sweet blooms; for Thee the sea hath smiles,
And heaven at peace doth gleam with floods of light.
Soon as the fair spring face of day is shown
And zephyr kind to birth is loosed in strength;
First do the fowls of air give sign of Thee,
Lady, and of Thy entrance, smit at heart
By power of Thine. Then o'er the pastures glad
The wild herds bound, and swim the rapid streams.
Thy glamour captures them, and yearningly
They follow where Thou willest to lead on.
Yea, over seas and hills and sweeping floods,
And leafy homes of birds and grassy leas,
Striking fond love into the heart of all,
Thou mak'st each race desire to breed its kind.
Since Thou dost rule alone o'er nature's realm,
Since without Thee naught wins the hallowed shores
Of light, and naught is glad, and naught is fair,
Fain would I crave Thine aid for poesy
Which seeks to grasp the essence of the world.

On the high system of the heavens and gods
I will essay to speak, and primal germs
Reveal, whence nature giveth birth to all,
And growth and nourishment, and unto which
Nature resolves them back when quite outworn.
These, when we treat their system, we are wont
To view asm "matter," "bodies which produce,"
And name them "seeds of things," "first bodies" too,
Since from them at the first all things do come.


THE TYRANNY OF RELIGION AND THE REVOLT OF EPICURUS

When human life lay foully on the earth
Before all eyes, 'neath Superstition crushed,
Who from the heavenly quarters showed her head
And with appalling aspect lowered on men,
Then did a Greek dare first lift eyes to hers--
First brave her face to face. Him neither myth
Of gods, nor thunderbolt; nor sky with roar
And threat could quell; nay, chafed with more resolve
His valiant soul that he should yearn to be
First man to burst the bars of nature's gates.
So vivid verve of mind prevailed. He fared
Far o'er the flaming ramparts of the world,
And traversed the immeasurable All
In mind and soul: and thence a conqueror
Returns to tell what can, what cannot rise,
And on what principle each thing, in brief,
Hath powers defined and deep-set boundary.
Religion, then, is cast to earth in turn
And trampled. Triumph matches man with heaven.

The profoundest speculations on the nature of things are not impious.
Let not the reader feel that in such an inquiry he is on guilty
ground. It is, rather, true that religion has caused foul crimes. An
instance is the agonising sacrifice of sweet Iphigenia, slain at the
altar to appease divine wrath.

"Religion could such wickedness suggest. " Tales of eternal punishment
frighten only those ignorant of the real nature of the soul. This
ignorance can be dispelled by inquiring into the phenomena of heaven
and earth, and stating the laws of nature.


_II. --First Principles and a Theory of the Universe_

Of these the first is that nothing is made of nothing; the second,
that nothing is reduced to nothing. This indestructibility of matter
may be illustrated by the joyous and constantly renewed growth that is
in nature. There are two fundamental postulates required to explain
nature--atoms and void. These constitute the universe. There is no
_tertium quid_. All other things are but properties and accidents of
these two. Atoms are solid, "without void"; they are indestructible,
"eternal"; they are indivisible. To appreciate the physical theory of
Epicurus, it is necessary to note the erroneous speculations of other
Greek thinkers, whether, like Heraclitus, they deduced all things
from one such fundamental element as fire, or whether they postulated
four elements. From a criticism of the theories of Empedocles and
Anaxagoras, the poet, return to the main subject.


A HARD TASK AND THREEFOLD TITLE TO FAME

How dark my theme, I know within my mind;
Yet hath high hope of praise with thyrsus keen
Smitten my heart and struck into my breast
Sweet passion for the Muses, stung wherewith
In lively thought I traverse pathless haunts
Pierian, untrodden yet by man.
I love to visit those untasted springs
And quaff; I love to cull fresh blooms, and whence
The Muses never veiled the brows of man
To seek a wreath of honour for my head:
First, for that lofty is the lore I teach;
Then, cramping knots of priestcraft I would loose;
And next because of mysteries I sing clear,
Decking my poems with the Muses' charm.

This sweetening of verse with: "the honey of the Muses" is like
disguising unpalatable medicine for children. The mind must be engaged
by attractive means till it perceives the nature of the world.

As to the existing universe, it is bounded in none of its dimensions;
matter and space are infinite. All things are in continual motion
in every direction, and there is an endless supply of material
bodies from infinite space. These ultimate atoms buffet each other
ceaselessly; they unite or disunite. But there is no such thing
as design in their unions. All is fortuitous concourse; so there
are innumerable blind experiments and failures in nature, due to
resultless encounters of the atoms.


CALM OF MIND IN RELATION TO A TRUE THEORY OF THE UNIVERSE

When tempests rack the mighty ocean's face,
How sweet on land to watch the seaman's toil--
Not that we joy in neighbour's jeopardy,
But sweet it is to know what ills we 'scape.
How sweet to see war's mighty rivalries
Ranged on the plains--without thy share of risk.
Naught sweeter than to hold the tranquil realms
On high, well fortified by sages' lore,
Whence to look down on others wide astray--
Lost wanderers questing for the way of life--
See strife of genius, rivalry of rank,
See night and day men strain with wondrous toil
To rise to utmost power and grasp the world.

Man feels an imperious craving to shun bodily pain and secure mental
pleasure. But the glitter of luxury at the banquets of the rich
cannot satisfy this craving: there are the simpler joys of the open
country in spring. But the fact is, no magnificence can save the body
from pain or the mind from apprehensions. The genuine remedy lies in
knowledge alone.

Not by the sunbeams nor clear shafts of day,
Needs then dispel this dread, this gloom of soul,
But by the face of nature and its plan.


PROPERTIES OF ATOMS

Particles are constantly being transferred from one thing to another,
though the sum total remains constant. In the light hereof may be
understood the uninterrupted waxing and waning of things, and the
perpetual succession of existence.

Full soon the broods of living creatures change,
Like runners handing on the lamp of life.

Greater or less solidity depends on the resilience of atoms. Their
ceaseless motion is illustrated by the turmoil of motes in a stream
of sunlight let into a dark room. As to their velocity, it greatly
exceeds that of the sun's rays. This welter of atoms is the product
of chance; the very blemishes of the world forbid one to regard it as
divine. But the atoms do not rain through space in rigidly parallel
lines. A minute swerve in their motion is essential to account for
clashings and production; and in the ethical sphere it is this swerve
which saves the mind from "Necessity" and makes free will possible.
Though the universe appears to be at rest, this is a fallacy of the
senses, due to the fact that the motions of "first bodies" are not
cognisable by our eyes; indeed, a similar phenomenon is the apparent
vanishing of motion due to distance; for a white spot on a far-off
hill may really be a frolicsome lamb.

Oft on a hillside, cropping herbage rich,
The woolly flocks creep on whithersoe'er
The grass bejewelled with fresh dew invites,
And full-fed lambs disport and butt in play--
All this to eyes at distance looks a blur;
On the green hill the white spot seems at rest.

The shapes of atoms vary; and so differences of species, and
differences within the same species, arise. This variety in shape
accounts, too, for the varying action and effects of atoms. Atoms
in hard bodies, for example, are mainly hooked; but in liquids
mainly smooth. In each thing, however, there are several kinds,
which furnish that particular thing with a variety of properties.
Furthermore, atoms are colourless, for in themselves they are
invisible; they never come into the light, whereas colour needs
light--witness the changing hues of the down on a pigeon's neck, or
of a peacock's tail. Atoms are themselves without senses, though they
produce things possessed of senses. To grasp the origin of species
and development of animate nature, one must realise the momentous
importance of the arrangement and interconnection of atoms. Wood
and other rotting bodies will bring forth worms, because material
particles undergo, under altered conditions, fresh permutations and
combinations. One may ask, what of man? He can laugh and weep, he
can discuss the composition of all things, and even inquire into the
nature of those very atoms! It is true that he springs from them. Yet
a man may laugh without being made of laughing atoms, and a man may
reason without being made of reasonable atoms!


EPICURUS AND THE GODS

O thou that from gross darkness first didst lift
A torch to light the path to happiness,
I follow thee, thou glory of the Greeks!
And in thy footsteps firmly plant my steps,
Not bent so much to rival as for love
To copy. Why should swallow vie with swan?
Thou, father, art discoverer of things,
Enriching us with all a father's lore;
And, famous master, from thy written page,
As bees in flowery dells sip every bloom,
So hold we feast on all thy golden words--
Golden, most worthy, aye, of lasting life.
Soon as thy reasoning, sprung from mind inspired,
Hath loud proclaimed the mystery of things,
The mind's fears flee, the bulwarks of the world
Part, and I see things work throughout the void.
Then Godhead is revealed in homes of calm,
Which neither tempests shake nor clouds with rain
Obscure, nor snow by piercing frost congealed
Mars with white fall, but ever cloudless air
Wraps in a smile of generous radiancy.
There nature, too, supplieth every want,
And nothing ever lessens peace of mind.


_III. --Of Mind and Soul and Death_

Mind and soul are portions of the body. While mind is the ruling
element, they are both of the nature of the body--only they are
composed of exceedingly minute and subtle atoms capable of marvellous
speed. Therefore, when death deprives the body of mind and soul, it
does not make the body appreciably lighter.

It is as if a wine had lost its scent,
Or breath of some sweet perfume had escaped.

Mind and soul consist of spirit, air, heat, and an elusive fourth
constituent, the nimblest and subtlest of essences, the very "soul of
the soul. " It follows that mind and soul are mortal. Among many proofs
may be adduced their close interconnection with the body, as seen
in cases of drunkenness and epilepsy; their curability by medicine;
their inability to recall a state prior to their incarnation;
their liability to be influenced by heredity like corporeal seeds.
Besides, why should an immortal soul need to quit the body at death?
Decay surely could not hurt immortality! Then, again, imagine souls
contending for homes in a body about to be born! Consequently, the
soul being mortal, death has no sting.

To us, then, death is nothing--matters naught,
Since mortal is the nature of the mind,
E'en as in bygone time we felt no grief
When Punic conflict hemmed all Rome around.
When, rent by war's dread turbulence, the world
Shuddered and quaked beneath the heaven's high realm,
So when we are no more, when soul and frame
Of which we are compact, have been divorced,
Be sure, to us, who then shall be no more,
Naught can occur or ever make us feel,
Not e'en though earth were blent with sea and sky.

Men in general forget that death, in ending life's pleasures, also
ends the need and the desire for them.

"Soon shall thy home greet thee in joy no more,
Nor faithful wife nor darling children run
To snatch first kiss, and stir within thy heart
Sweet thoughts too deep for words. Thou canst no more
Win wealth by working or defend thine own.
The pity of it! One fell hour," they say,
"Hath robbed thee of thine every prize in life. "
Hereat they add not this: "And now thou art
Beset with yearning for such things no more. "

The dead are to be envied, not lamented. The wise will exclaim: "Thou,
O dead, art free from pain: we who survive are full of tears. "

"What is so passing bitter," we should ask,
"If life be rounded by a rest and sleep,
That one should pine in never-ending grief? "

Universal nature has a rebuke for the coward that is afraid to die.
There are no punishments beyond. Hell and hell's tortures are in this
life. It is the victim of passion or of gnawing cares that is the real
victim of torment.


_IV--The World's Origin and Its Growth_

Not by design did primal elements
Find each their place as 'twere with forethought keen,
Nor bargained what their movements were to be;
But since the atom host in many ways
Smitten by blows for infinite ages back,
And by their weight impelled, have coursed along,
Have joined all ways, and made full test of all
The types which mutual unions could create,
Therefore it is that through great time dispersed,
With every kind of blend and motion tried,
They meet at length in momentary groups
Which oft prove rudiments of mighty things--
Of earth, and sea, and sky, and living breeds.

Amidst this primeval medley of warring atoms there was no sun-disk to
be discerned climbing the vault, no stars, or sea, or sky, or earth,
or air--nothing, in fact, like what now exists. The next stage came
when the several parts began to fly asunder, and like to join with
like, so that the parts of the world were gradually differentiated.
Heavier bodies combined in central chaos and forced out lighter
elements to make ether. Thus earth was formed by a long process of
condensation.

Daily, as ever more the ether-fires
And sun-rays all around close pressed the earth
With frequent blows upon its outer crust,
Each impact concentrating it perforce,
So was a briny sweat squeezed out the more
With ooze to swell the sea and floating plains.


PRIMEVAL FERTILITY OF THE EARTH

At first the earth produced all kinds of herbs
And verdant sheen o'er every hill and plain;
The flowery meadows gleamed in hues of green,
And soon the trees were gifted with desire
To race unbridled in the lists of growth;
As plumage, hair, and bristles are produced
On limbs of quadrupeds or frame of birds,
So the fresh earth then first put forth the grass
And shrubs, and next gave birth to mortal breeds,
Thick springing multiform in divers ways.
The name of "Mother," then, earth justly won,
Since from the earth all living creatures came.
Full many monsters earth essayed to raise,
Uprising strange of look and strange of limb,
Hermaphrodites distinct from either sex,
Some robbed of feet, and others void of hands,
Or mouthless mutes, or destitute of eyes,
Or bound by close adhesion of their limbs
So that they could do naught nor move at all,
Nor shun an ill, nor take what need required.
All other kinds of portents earth did yield--
In vain, since nature drove increase away,
They could not reach the longed-for bloom of life,
Nor find support, nor link themselves in love.


SURVIVAL OF THE FITTEST IN THE STRUGGLE FOR EXISTENCE

All things you see that draw the breath of life,
Have been protected and preserved by craft,
Or speed, or courage, from their early years;
And many beasts, which usefulness commends,
Abide domesticated in our care.

The protective quality in such animals as lions is ferocity; in
foxes, cunning; in stags, swiftness. Creatures without such natural
endowments of defence or utility tend to be the prey of others, and so
become extinct.


PRIMITIVE MAN

Primeval man was hardier in the fields,
As fitted those that hardy earth produced,
Built on a frame of larger, tougher bones
And knit with powerful sinews in his flesh;
Not likely to be hurt by heat or cold,
Or change of food, or wasting pestilence.
While many lustres of the sun revolved
Men led a life of roving like the beasts.
What sun or rain might give, or soil might yield
Unforced, was boon enough to sate the heart.
Oft 'neath the acorn-bearing oaks they found
Their food; and arbute-berries, which you now
In winter see turn ripe with scarlet hue,
Of old grew greater in luxuriance.
Through well known woodland haunts of nymphs they roamed,
Wherefrom they saw the gliding water brook
Bathe with a generous plash the dripping rocks--
Those dripping rocks that trickled o'er green moss.

As yet mankind did not know how to handle fire, or to clothe
themselves with the spoils of the chase; but dwelt in woods, or caves,
or other random shelter found in stress of weather. Each man lived for
himself, and might was right. The stone or club was used in hunting;
but the cave-dwellers were in frequent danger of being devoured by
beasts of prey. Still, savage mortality was no greater than that of
modern times.


THE EVOLVING OF CIVILISATION

When men had got them huts and skins and fire,
And woman joined with man to make a home,
And when they saw an offspring born from them,
Then first began the softening of the race.
Fire left them less inured with shivering frames
To bear the cold 'neath heaven's canopy.
Then neighbours turned to compacts mutual,
Desirous nor to do nor suffer harm.
They claimed for child and woman tenderness,
Declaring by their signs and stammering cries
That pity for the weak becometh all.

The rudiments of humane sentiments sprang, therefore, in prehistoric
family life. Language was the gradual outcome of natural cries,
not an arbitrary invention. The uses of fire were learned from the
lightning-flash and from conflagrations due to spontaneous combustion
or chance friction. In time this opened out the possibility of many
arts, such as metal-working; for forest fires caused streams of
silver, gold, copper, or lead to run into hollows, and early man
observed that when cooled, the glittering lumps retained the mould of
the cavities. Nature also was the model for sowing and grafting. Those
who excelled in mental endowment invented new modes of life. Towns and
strongholds were founded as places of defence; and possessions were
secured by personal beauty, strength, or cleverness. But the access of
riches often ousted the claims of both beauty and strength.

For men, though strong and fair to look upon,
Oft follow in the retinue of wealth.

Religious feelings were fostered by visions and dreams; marvellous
shapes to which savage man ascribed supernatural powers. Recurrent
appearances of such shapes induced a belief in their continuous
existence: so arose the notion of gods that live for ever.

Our navigation, tillage, walls, and laws,
Our armour, roads, and dress, and such-like boons,
And every elegance of modern life,
Poems and pictures, statues deftly wrought,
All these men learned with slow advancing steps
From practice and the knowledge won by wit.
So by degrees time brings each thing to sight,
And reason raiseth it to realms of day.
In arts must one thing, then another, shine,
Until they win their full development.


FOOTNOTES:

[V] To the Roman poet Titus Corus Lucretius (99-55 B. C. )
belongs the distinction of having made Epicureanism epic. Possessed by
a desire to free his fellow men from the trammels of superstition and
the dread of death, he composed his poem, "On the Nature of Things. "
His reasonings were based on the atomic theory, which the Greek
Epicurus had taken as the physical side of his system. In natural
law Lucretius found the true antidote to superstition, and from a
materialistic hypothesis of atoms and void he deduced everything.
Against the futilities of myth-religion he protested with the fervour
of an evangelist. On the ethical side, he accepted from Epicurus
the conception that the ideal lies in pleasure--not wild, sensual
pleasure, but that calm of mind which comes from temperate and refined
enjoyment, subdual of extravagant passion, and avoidance of political
entanglements. It is appropriate that the life of this apostle of
scientific quietism should be involved in obscurity. The story of his
insanity, so beautifully treated by Tennyson, may or may not be true.
It is hardly credible that a work so closely reasoned was, as a whole,
composed in lucid intervals between fits of madness; but, on the other
hand, there are signs of flagging in the later portions, and the work
comes to a sudden conclusion. The translations are specially made by
Prof. J. Wight Duff, and include a few extracts from his "Literary
History of Rome. "




JAMES MACPHERSON




Ossian[W]


_I. --Carthon_

A tale of the times of old--the deeds of days of other years.

Who comes from the land of strangers, with his thousands around him?
The sunbeam pours its bright stream before him; his hair meets the wind
of his hills. His face is settled from war. He is calm as the evening
beam that looks, from the cloud of the west, on Cona's silent vale. Who
is it but Fingal, the king of mighty deeds! The feast is spread around;
the night passed away in joy.


"Tell," said the mighty Fingal to Clessammor, "the tale of thy youthful
days. Let us hear the sorrow of thy youth, and the darkness of thy
days. "

"It was in the days of peace," replied the great Clessammor. "I came in
my bounding ship to Balclutha's walls of towers. Three days I remained
in Reuthamir's halls, and saw his daughter--that beam of light. Her
eyes were like the stars of night. My love for Moina was great; my
heart poured forth in joy.

"The son of a stranger came--a chief who loved the white-bosomed Moina.
The strength of his pride arose. We fought; he fell beneath my sword.
The banks of Clutha heard his fall, a thousand spears glittered around.
I fought; the strangers prevailed. I plunged into the stream of Clutha.
My white sails rose over the waves, and I bounded on the dark-blue sea.
Moina came to the shore, her loose hair flew on the wind, and I heard
her mournful, distant cries. Often did I turn my ship, but the winds of
the east prevailed. Nor Clutha ever since have I seen, nor Moina of the
dark-brown hair. She fell in Balclutha, for I have seen her ghost. I
knew her as she came through the dusky night, along the murmur of Lora.
She was like the new moon seen through the gathered mist, when the sky
pours down its flaky snow and the world is silent and dark. "

"Raise, ye bards," said the mighty Fingal, "the praise of unhappy
Moina. "

The night passed away in song; morning returned in joy. The mountains
showed their grey heads; the blue face of ocean smiled. But as the sun
rose on the sea Fingal and his heroes beheld a distant fleet. Like a
mist on the ocean came the strange ships, and discharged their youth
upon the coast. Carthon, their chief, was among them, like the stag in
the midst of the herd. He was a king of spears, and as he moved towards
Selma his thousands moved behind him.

"Go, with a song of peace," said Fingal. "Go, Ullin, to the king of
spears. Tell him that the ghosts of our foes are many; but renowned are
they who have feasted in my halls! "

When Ullin came to the mighty Carthon, he raised the song of peace.

"Come to the feast of Fingal, Carthon, from the rolling sea! Partake of
the feast of the king, or lift the spear of war. Behold that field, O
Carthon. Many a green hill rises there, with mossy stones and rustling
grass. These are the tombs of Fingal's foes, the sons of the rolling
sea! "

"Dost thou speak to the weak in arms," said Carthon, "bard of the
woody Morven? Have not I seen the fallen Balclutha? And shall I feast
with Fingal, the son of Comhal, who threw his fire in the midst of my
father's hall? I was young, and knew not the cause why the virgins
wept. But when the years of my youth came on, I beheld the moss of my
fallen walls; my sigh arose with the morning, and my tears descended
with night. Shall I not fight, I said to my soul, against the children
of my foes? And I will fight, O bard! I feel the strength of my soul. "

His people gathered round the hero, and drew their shining swords. The
spear trembled in his hand. Bending forward, he seemed to threaten the
king.

"Who of my chiefs," said Fingal, "will meet the son of the rolling sea?
Many are his warriors on the coast, and strong is his ashen spear. "

Cathul rose, in his strength, the son of the mighty Lormar. Three
hundred youths attend the chief, the race of his native streams. Feeble
was his arm against Carthon; he fell, and his heroes fled. Connal
resumed the battle, but he broke his heavy spear; he lay bound on the
field; Carthon pursued his people.

"Clessammor," said the king of Morven, "where is the spear of my
strength? Wilt thou behold Connal bound? "

Clessammor rose in the strength of his steel, shaking his grizzly
locks. He fitted the shield to his side; he rushed, in the pride of
valour.

Carthon saw the hero rushing on, and loved the dreadful joy of his
face; his strength, in the locks of age!

"Stately are his steps of age," he said. "Lovely the remnant of his
years! Perhaps it is the husband of Moina, the father of car-borne
Carthon. Often have I heard that he dwelt at the echoing stream of
Lora. "

Such were his words, when Clessammor came, and lifted high his spear.
The youth received it on his shield, and spoke the words of peace.

"Warrior of the aged locks! Hast thou no son to raise the shield before
his father to meet the arm of youth? What will be the fame of my sword
shouldst thou fall? "

"It will be great, thou son of pride! " began the tall Clessammor. "I
have been renowned in battle, but I never told my name to a foe. Yield
to me, son of the wave; then shalt thou know that the mark of my sword
is in many a field. "

"I never yield, king of spears! " replied the noble pride of Carthon.
"Retire among thy friends! Let younger heroes fight. "

"Why dost thou wound my soul? " replied Clessammor, with a tear. "Age
does not tremble on my hand; I still can lift the sword. Shall I fly
in Fingal's sight, in the sight of him I love? Son of the sea, I never
fled! Exalt thy pointed spear! "

They fought, like two contending winds that strive to roll the wave.
Carthon bade his spear to err; he still thought that the foe was the
spouse of Moina. He broke Clessammor's beamy spear in twain; he seized
his shining sword. But as Carthon was binding the chief, the chief drew
the dagger of his fathers. He saw the foe's uncovered side, and opened
there a wound.

Fingal saw Clessammor low; he moved in the sound of his steel. The
host stood silent in his presence; they turned their eyes to the king.
He came, like the sullen noise of a storm before the winds arise.
Carthon stood in his place; the blood is rushing down his side; he saw
the coming down of the king. Pale was his cheek; his hair flew loose,
his helmet shook on high. The force of Carthon failed, but his soul was
strong.

"King of Morven," Carthon said, "I fall in the midst of my course.
But raise my remembrance on the banks of Lora, where my father dwelt.
Perhaps the husband of Moina will mourn over his fallen Carthon. "

His words reached Clessammor. He fell, in silence, on his son. The host
stood darkened around; no voice is on the plain. Night came; the moon
from the east looked on the mournful field; but still they stood, like
a silent grove that lifts its head on Gormal, when the loud winds are
laid, and dark autumn is on the plain; and then they died.

Fingal was sad for Carthon; he commanded his bards to sing the hero's
praise. Ossian joined them, and this was his song: "My soul has been
mournful for Carthon; he fell in the days of his youth. And thou, O
Clessammor, where is thy dwelling in the wind? Has the youth forgot
his wound? Flies he, on clouds, with thee? Perhaps they may come to my
dreams. I think I hear a feeble voice! The beam of heaven delights to
shine on the grave of Carthon. I feel it warm around.

"O thou that rollest above, round as the shield of my fathers! Whence
are thy beams, O sun, thy everlasting light?