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French history—its atrocious character. St. Bartholomew's Day. Damiens. Iron Mask, &c. Shame after shame, and this foreign upstart, the consummation.

The Boiling Well. Mary, I cannot now show it thee, but thou shalt see a type—a surface as calm and a spirit as troubled within.

Inscriptions for Major Cartwright's Hieronanticon.—Alfred.

Sancho Garcia, son of Garci Ferrandez.

He and his mother were in the town of Sant Estevan, he went hunting rabbits with a Moorish King, who lived in Gormaz, and in jumping the king fell, e descubrio * * *. At .light the Count's carver, in cutting up the rabbit for his supper, laughed. Aba asked why, and the story of the king's fall was told her.

She agreed with this Moor to poison her son, of which he was to be apprized by a wisp of straw sent down the river; and then to marry him and give him the land, ller camarcra's lover, Sancho, informed the Count, who made his mother drink of the poisoned cup, sent down the straw, and killed the Moorish King, whose name was Abdumelic, or Mahomad Alniohadio.

St. Torpes.

King Rodrigo.1 But for this I want the old Chronica, and the Conde de Mora's Hist, de Toledo, both being lying books of good imagination, unless they are belied.

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The three illustranda are the doctrine of Plato's tlitaXa — so all things sinful are only copies of their prototypes in the mind of the 'HA8Q whose name, after the Persian custom, I write upside down—the omnipotence of law, and the sin of cheating at cards.

The Lady Cheatabell, playing at hunt the Knave out of town, packed the cards, and gave herself the Knave of Hearts, being Jack. From that time forth at midnight the Knave himself haunted her. The bloody Heart first came into the room, and he after it—also with his nose. She goes to a conjurer: he calls up the Queen of Hearts, as a superior spirit, but he is outwitted—everything yields to law. He was Jack, and takes everything; wherefore he wins the Queen, and both spirits haunt the Lady Cheatabell. Again the conjuror is consulted—he calls up the Knave and Queen of Spades, and ties them. When they see each other, both parties stop, both become powerless and motionless—and thus the Knave is hunted out of town, or laid in the Red Sea—si placet.

Inscriptions. Wobubne—The Duke of Bedford. Smithfield—the Martyrs.

Man-in-the-Moon Thought.

This man-in-the-moon thought might be extended into a good satire.

Journey there upon a night mare, who was begotten by Pegasus upon El Borak.

The goddess of the moon; young and lovely when I arrived. Her change to old age.

All the lost things there; but some things recovered from thence.

Candidates for the manship, Mr. Phillips among the rest. But Bonaparte sends up one, and he immediately declares war against England.

Inventory of things found there.—The Decades of Livy, &c. Lord Nelson's dying orders.

Fire Flies, §-c.

"Quah multiplex cincindelarum diversitas noctu stcllarum instar passim collucentium! Alite bruchi magnitudine alarum jactatione, alias solis ex oculis lucem vibrant, que libro legendo sufficiat. Quaedam solis natibus splendorem edunt. Vermes quoque majusculi toto corpore coruscant. Ligna, arundines, arborum folia, plantarum radices, postquam computruere, in terri tor iis maxime humidjs, adamantum, pyroporum, smaragdorum, chrysolithorum, rubinorum,&c. more lucem viridem, rubram, flavam, caeruleam noctu spargunt, mirumque in modum oculos oblectant."—Dobrizhoffeh, torn. ii. p. 389.

[Indian Woman's defence of Child-murder.']

An Indian woman, who had just put to death her new-born daughter, thus defended herself to Gumella, after patiently listening to all his reproaches :—" Would to God 1 fat her,—would to God that my mother, when she brought me into the world, had had love and compassion enough for me to have spared me all the pains which I have endured till this day, and am to endure till the end of my life! If my mother had buried me as soon as bom, I should have been dead, but should not have felt death, and she would have exempted me from that death towhich I am unavoidably subject, and as well as from sorrows that are as bitter. Think, father, what a life we Indian women endure among these Indians! they go with us with their bows and arrows, and that is all. We go laden with a basket, with a child hanging at the breast, and another in the basket. These go to kill a bird or a fish; we must dig the earth, and provide for all with the harvest. They return at night without any burden; we must carry roots to eat, maize for their chicha. Our husbands when they reach home, go talk with their friends; we must fetch wood and water to prepare their supper. They go to sleep; we must spend great part of the night in grinding maize, to make their drink. And what is the end

of our watching! they drink the chicha, intoxicate themselves, beat us to a jelly, take us by the hair of the head, and trample us under foot. Would to God! father, that my mother had buried me as soon as she bore me into the world 1 Thou knowest that all this is true, for it is what daily passes before your eyes; but our worst evil you do not understand, because you cannot feel it. After serving her husband like a slave, the poor Indian sees him at the end of twenty years take a girl for his wife, who is without understanding: he loves her, and though she beats our children and maltreats us, we cannot complain, for he cares nothing for us, and loves us no longer. The young wife rules everything, and treats us as her servants, and silences us, if we presume to speak, with the stick. Can then a woman procure a greater blessing for her daughter than to save her from all this, which is worse than death I Would to God! father, I say, that my mother had shown her love to me in burying me as soon as I was born; my heart would not have had so much to endure, nor my eyes so much to weep!"

This he says he has translated literally from the Betoye language, as it was uttered to him.

[Germ of the Tale of Paraguay.]

A Party of Spaniards were gathering the herb of Paraquay on the south bank of the Rio Empalado.and having gathered all they could find, sent three of their number over the river, to see if any trees were on the other side. There were found a hut of the savages, and a plantation of maize. Terrified at supposing that the whole forest swarmed with savages; they lurked in their huts, and sent to the Reduction of S. Joachim, requesting that a Jesui t would come in search of these savages, and reduce them. Dobrizhofler went with forty Indians, crost the Empalado, searched the woods as far as the MondayiSh miri, and on the third day traced out by a human footstep a little hovel containing a mother, a son in his twentieth, and a daughter in her fifteenth year. Being asked where the rest of their horde were, they replied, they were the only survivors! the small-pox had cutoff all the rest. The youth had repeatedly searched the woods in hopes of finding a wife, but in vain. The Spaniards also for two years had been employed in that part of the Country herb gathering and they confirmed his assertion, that it was utterly uninhabited.

The missionary asked them to go with him to the Reduction: the mother made but one objection, she had tamed three boars, who were like dogs to her. If they got into a dry place, or should be exposed to the sun, having always lived in the thick shade, they would infallibly perish. "Hanc solicitudinem quseso, animo ejicias tuo, reposui; cordi mihi forechara animalcula,nil dubitcs. Sole wstuante umbrain,ubi ubi demum, captabimus. Neque lacunae, amnes, paludes ubi refrigeruntur tua hiec corcula unquain deerunt."

Here they had lived in a place infested by all sorts of insects and reptiles, with nothing but muddy water for their drink. Alces (antas), deer, rabbits, birds, maize, the roots of the mandio tree, was their food. They spun the threads of the caraquata for their cloaths and hammocks. Honey was their dainty. The mother smoked through a reed; the son chawed. He had a shell for a knife. Sometimes he used a reed. But he had two bits of an old knife, no bigger each than his thumb, fastened with thread and wax to a wooden handle, which he wore in his girdle. With them he made his arrows and traps, and opened trees to get the honey. They had no vessels to boil anything, and therefore used the herb cold, gourds being their only cups or pots. The women both wore their hammock by day. The youth a mandelion (lacerna), girt with a cord, it was from his shoulders to the knee, and his gourd of tobacco hung from the girdle.

DobrizhofFer, not liking the girl's transparent dress, gave her a cloth, which she turbaned round her head. He gave the brother perizomata—drawers, which incon

venienced him terribly, for else he could climb trees like a monkey. All wore the hair loose. The man had neither bored his lip, nor wore any feathers. They had no earring, but they wore a string of wooden pyramidal beads, very heavy and very noisy. Dobrizhoffer asked if they were to frighten away the gnats, and gave a gay string of beads in their place. They were both tall and well made. The girl would have been called beautiful by any European; she waslike a nymph or driad. They were rejoiced rather than terrified at the sight of Dobriz and his party. They spake Guarani, but as imperfectly as may be supposed.

The man had never seen other woman; the girl never other man, for, just before her birth, her father had been killed by a tyger. The girl gathered fruits and wood, through thorns and reeds, in a dreadful country. Not to be alone at this employment, she usually had a parrot on her shoulder, a monkey on her arm, fearless of tygers, though the place abounded with them (they knew her); yet tygers are there more dangerous than in the savannahs, where cattle are plenty.

They were clothed, treated with especial kindness, and sent often to the woods, in hopes of saving their health, and few weeks as usual brought with it a severe seasoning, rheum, loss of spirit, appetite, and flesh. In a few months the mother died, a happy death, in full belief and faith of a happy hereafter. The maid withered like a flower, and soon followed her to the grave, and "nisi vehementissime fallor, ad cesium."

There was not a dry eye at her burial. The brother recovered; he also got through the small-pox remarkably well, and no fear was now entertained for him. He was in high health, chearful and happy, content in all acts of religion; every body loved him.

An old Indian Christian with whom the youth lived, told Dobrizhoffer he thought him inclined to derangement, for every night he said his mother and sister came to him, and said, "Thee be baptized, for we are coming for you." Dobrizhoffer spoke to him; he affirmed the same thing, and that he could have no rest for their warning. But he was still in high health, and still cheerful. Dobrizhoffer was struck by the strangeness of the story; he baptized hi in at ten o'clock on June 23, the eve of St. John the Baptist, and in the evening, without the slightest apparent indisposition, the youth fell asleep in the Lord."—Dobbizhoiteb, Hist, of the Abipones.

Missionary Poems.

Vandebkemp, epitaph.
A Greenland eclogue.
Bavians Kloof, epitaph.
Surinam.

Feby. 1G, 1814. Hebdebt1 called me back thismorning on Castrigg, near Tom's old lodging, to look at "something very curious." It was merely an icicle formedjjy the dripping of the water through a hollow bank, and reaching the road, so that it became a little pillar. The thing was not above three or four inches long, but I was repaid for the trouble of turning back, for it shaped itself presently into an allegorical vision:—a splendid hall, supported (chapterhouse like) by one central pillar, glittering like cut glass, and rendered

1 His wonderful boy, of whom he wrote to Neville White,—" The severest of all afflictions has fallen upon me. I have lost my dear son Herbert — my beautiful boy — beautiful in intellect and disposition: he who was everything which my heart desired. God's will be done!" —MS. Letter, 17th April, 1816.

brilliant by a light within it, like Abdaldar's ring; but upon nearer inspection the pillar was of ice, and the light which gave its brilliance was all the while consuming it.

Now as, vte mihi I the expected marriage of the princess must operate as a tax upon my poor brain, may I not thank Herbert and his icicle for a feasible and striking plan. Begin with such a vision;—then answer the reproach for obtruding thoughts of mortality and death on such an occasion, and proceed in a high strain of religious philosophy, to show in what manner death, as it must be the last thing of life, becomes also the best. In this way William I. may best be introduced, and those of the ancestors of those whose names bear a fair report in history, or seem likely to be written in the book of life.

April 11th, 1814. News arrived of Buonaparte's having consented to retire upon a pension.

Immediate feelings. Personal retrospect.

Buonaparte's partizans. His sole excuse the specific madness which is produced by the possession of uncontrolled power. Causes of the Revolution. The sins of the fathers, &c. Henry IV.'s conformity perhaps a mortal blow to religion in France. Moral, political, and military profligacy. Practical reforms make men happier, better, and wiser. In the church abolish vows of celibacy, and confession.

April 13. Begin with the Duke. "Quern virum," &c. Alexander, Frederic, Blucber, Platoff, and so end with the prince.

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