Kitabı oku: «Harper's New Monthly Magazine, Volume 1, No. 4, September, 1850», sayfa 4

To pursue still further this subject of German economy. The very cuttings of the vines are dried and preserved for winter fodder. The tops and refuse of the hemp serve as bedding for the cows; nay, even the rough stalks of the poppies, after the heads have been gathered for oil, are saved, and all these are converted into manure for the land. When these are not sufficient, the children are sent into the woods to gather moss; and all our readers familiar with Germany will remember to have seen them coming homeward with large bundles of this on their heads. In autumn, the falling leaves are gathered and stocked for the same purpose. The fir-cones, which with us lie and rot in the woods, are carefully collected, and sold for lighting fires.

In short, the economy and care of the German peasant are an example to all Europe. He has for years – nay, ages – been doing that, as it regards agricultural management, to which the British public is but just now beginning to open its eyes. Time, also, is as carefully economized as every thing else. They are early risers, as may well be conceived, when the children, many of whom come from considerable distances, are in school at six in the morning. As they tend their cattle, or their swine, the knitting never ceases, and hence the quantities of stockings, and other household things, which they accumulate, are astonishing.

We could not help, as often before, being struck in the Odenwald with the resemblance of the present country and life of the Germans to those of the ancient Hebrews. Germany, like Judea, is literally a land flowing with milk and honey: a land of corn, and vine, and oil. The plains are full of corn; the hill-sides, however stony, are green with vineyards; and though they have not the olive, they procure vast quantities of oil from the walnut, the poppy, and the rape. The whole country is parceled out among its people. There are no hedges, but the landmarks, against the removal of which the Jewish law so repeatedly and so emphatically denounces its terrors, alone indicate the boundaries of each man’s possession. Every where you see the ox and the heifer toiling beneath the primitive yoke, as in the days of David. The threshing-floor of Araunah often comes to your mind when you see the different members of a family – father, mother, brother, and sister, all threshing out their corn together on the mud floor of their barn; but much more so when you see them, in the corn-field itself, collect the sheaves into one place, and treading down the earth into a solid floor, there, in the face of heaven and fanned by its winds, thresh out on the spot the corn which has been cut. This we saw continually going forward on the steep slopes of the Odenwald, ten or a dozen men and women all threshing together. A whole field is thus soon threshed, the corn being beaten out much more easily while the ear is crisp with the hot sun.

Having taken leave of the schoolmaster, his scholars, and his bees, with whose hives nearly all his house-side was covered, we pursued our way to the Jägerhaus on the top of the Felsberg, one of the highest hills in the Odenwald. The day was splendid, with a fine breeze, and all around was new, cheerful, yet solitary, bright and inspiriting. The peasants in the harvest-fields, the herds watching their cattle, gave us a passing salutation, and when within sight of you, took off their hats, even at a field’s distance. We walked on in great enjoyment, here sitting to look back on the scenes we had left, or to drink from the glittering waters that we had to pass.

Just as we were about to enter the woods again, we met an old woman slowly wandering on from some cottages among the trees by the wood-side. She had a leathern belt round her waist, and a cord fastened to it, by which she led her cow to graze in the thickets and by the foot-path, while her hands were busy with her knitting. A boy, about seven years old, was leading a kid by a chain, letting it crop the flowers of the hawkweed in the grass. The old woman saluted us cheerfully; told us that the boy’s father was in America, and his mother gone out to service, and that he was intrusted to her care. Could there be any thing more like a scene in the old Märchen, or less like one in England?

[From Howitt’s Country Year-Book.]

THE MYSTERIOUS PREACHER

In one of those strolls which I have always loved to take into different and little frequented parts of these kingdoms, I fell in with a venerable old man, dressed in black, with very white hair, and of a mild, somewhat melancholy and intelligent look. It was a beautiful scene where I first encountered him – in a wood, on the banks of a noble river. I accosted the old man with a remark on the delightfulness of the time and place; and he replied to my observations with a warmth, and in a tone, which strongly affected me. I soon found that he was as enthusiastic a lover of nature as myself – that he had seen many of the finest portions of the kingdom, and had wandered through them with Milton or Shakspeare, Herbert or Quarles, in his hand. He was one of those who, reading with his own eyes and heart, and not through the spectacles of critics, had not been taught to despise the last old poet, nor to treat his rich and quaint versification, and his many manly and noble thoughts, as the conceits and rhymes of a poetaster. His reverence for the great names of our literature, and his just appreciation of their works, won upon me greatly. I invited him to continue his walk; and – so well was I pleased with him – to visit me at my rustic lodgment.

From that day, for some weeks, we daily walked together. I more and more contemplated with admiration and esteem the knowledge, the fine taste, the generous sentiments, the profound love of nature which seemed to fill the whole being of the old man. But who and whence was he? He said not a word on that subject, and I did not, therefore, feel freedom to inquire. He might have secret griefs, which such a query might awaken. I respect too much the wounded heart of humanity carelessly to probe it, and especially the heart of a solitary being who, in the downward stage of life, may, perchance, be the stripped and scathed remnant of a once-endeared family. He stood before me alone. He entered into reminiscences, but they were reminiscences connected with no near ties; but had such ties now existed, he would in some hour of frank enthusiasm have said so. He did not say it, and it was, therefore, sufficiently obvious, that he had a history which he left down in the depths of his heart, beyond the vision of all but that heart itself. And yet, whatever were the inward memories of this venerable man, there was a buoyancy and youthfulness of feeling about him which amply manifested that they had not quenched the love and enjoyment of life in him.

On different days we took, during the most beautiful spring, strolls of many miles into distant dales and villages, and on the wild brown moors. Now we sate by a moorland stream, talking of many absorbing things in the history of the poetry and the religion of our country, and I could plainly see that my ancient friend had in him the spirit of an old Covenanter, and that, had he lived in the days of contest between the church of kings and the church of God, he would have gone to the field or the stake for his faith as triumphantly as any martyr of those times. It was under the influence of one of these conversations that I could not avoid addressing to the old man the following youthful stanzas, which, though they may exhibit little poetry, testify to the patriotism which his language inspired:

 
My friend! there have been men
To whom we turn again
After contemplating the present age,
And long, with vain regret,
That they were living yet,
Virtue’s high war triumphantly to wage.
 
 
Men whose renown was built
Not on resplendent guilt —
Not through life’s waste, or the abuse of power,
But by the dauntless zeal
With which at truth’s appeal,
They stood unto the death in some eventful hour.
 
 
But he who now shall deem,
Because among us seem
No dubious symptoms of a realm’s decline —
Wealth blind with its excess
’Mid far-diffused distress,
And pride that kills, professing to refine —
 
 
He who deems hence shall flow
The utter overthrow
Of this most honored and long happy land,
Little knows what there lies
Even beneath his eyes,
Slumbering in forms that round about him stand.
 
 
Little knows he the zeal
Myriads of spirits feel
In love, pure principle, and knowledge strong;
Little knows he what men
Tread this dear land again,
Whose souls of fire invigorate the throng.
 
 
My friend! I lay with thee
Beneath the forest tree,
When spring was shedding her first sweets around.
And the bright sky above
Woke feelings of deep love,
And thoughts which traveled through the blue profound.
 
 
I lay, and as I heard —
The joyful faith thus stirred,
Shot like Heaven’s lightning through my wondering breast
I heard, and in my thought
Glory and greatness wrought,
And blessing God – my native land I blest.
 

Now we entered a village inn, and ate our simple luncheon; and now we stood in some hamlet lane, or by its mossy well, with a group of children about us, among whom not a child appeared more child-like or more delighted than the old man. Nay, as we came back from a fifteen or twenty miles’ stroll, he would leap over a stile with the activity of a boy, or run up to a wilding bush, covered with its beautiful pink blossoms, and breaking off a branch hold it up in admiration, and declare that it appeared almost sinful for an old man like him to enjoy himself so keenly. I know not when I more deeply felt the happiness and the holiness of existence, the wealth of intellect, and the blessings of our fancies, sympathies, and affection, than I used to do as this singular stranger sate with me on the turf-seat at the vine-covered end of the old cottage, which then made my temporary residence, on the serene evenings of that season, over our rustic tea-table, and with the spicy breath of the wall-flowers of that little garden breathing around us, and held conversation on many a subject of moral and intellectual speculation which then deeply interested me. In some of those evening hours he at length gave me glimpses into his past existence. Things more strange and melancholy than I could ever have suspected had passed over him, and only the more interested me in him.

Such had been our acquaintance for some months, when, one evening, happening to be in the neighboring town, and passing through a densely-populated part of it, I saw a number of people crowding into a chapel. With my usual curiosity in all that relates to the life, habits, and opinions of my fellow-men, I entered, and was no little surprised to behold my ancient friend in the pulpit. As I believed he had not observed me enter, and as I was desirous to hear my worthy friend, thus most unexpectedly found in this situation, without attracting his attention, I therefore seated myself in the shade of a pillar, and awaited the sermon. My surprise, as I listened to it, was excessive, on more accounts than one. I was surprised at the intense, fervid, and picturesque blaze of eloquence that breathed forth from the preacher, seeming to light up the whole place, and fill it with an unearthly and cloudy fire. I was more astonished by the singularity and wildness of the sentiments uttered. I looked again and again at the rapt and ecstatic preacher. His frame seemed to expand, and to be buoyed up, by his glowing enthusiasm, above the very height of humanity. His hair, white as snow, seemed a pale glory burning round his head, and his countenance, warm with the expression of his entranced spirit, was molten into the visage of a pleading seraph, who saw the terrors of the Divinity revealed before him, and felt only that they for whom he wrestled were around him. They hung upon that awful and unearthly countenance with an intensity which, in beings at the very bar of eternal judgment, hanging on the advocacy of an angel, could scarcely have been exceeded; and when he ceased, and sat down, a sigh, as from every heart at once, went through the place, which marked the fall of their rapt imaginations from the high region whither his words and expressive features had raised them, to the dimness and reality of earth. I could scarcely persuade myself that this was my late friend of the woods and fields, and of the evening discourse, so calm and dispassionate, over our little tea-table.

I escaped cautiously with the crowd, and eagerly interrogated a man who passed out near me who was the preacher? He looked at me with an air of surprise; but seeing me a stranger, he said he thought I could not have been in those parts long, or I should have known Mr. M – . I then learned that my venerable acquaintance was one whose name was known far and wide – known for the strange and fascinating powers of his pulpit eloquence, and for the peculiarity of his religious views. The singularity of those notions alone had prevented his becoming one of the most popular religious orators of his time. They had been the source of perpetual troubles and persecutions to him, they had estranged from him the most zealous of his friends from time to time; yet they were such only as he could lay down at the threshold of Divine judgment; and still, wherever he went, although they were a root of bitterness to him in private, he found in public a crowd of eager and enthusiastic hearers, who hung on his words as if they came at once warm from the inner courts of heaven.

The sense of this discovery, and of the whole strange scene of the last evening, hung powerfully upon me through the following day. I sat on the bench of my cottage window, with a book in my hand, the greater part of it, but my thoughts continually reverted to the image of the preacher in the midst of his audience; when, at evening, in walked the old man with his usual quiet smile, and shaking me affectionately by the hand, sat down in a wooden chair opposite me. I looked again and again, but in vain, to recognize the floating figure and the exalted countenance of the evening.

The old man took up my book, and began to read. A sudden impulse seized me which I have never ceased to regret. I did not wish abruptly to tell the old man that I had seen him in the pulpit, but I longed to discuss with him the ground of his peculiar views, and said,

“What do you think, my friend, of the actual future destiny of the – ?”

I made the question include his peculiar doctrines. He laid down the volume with a remarkable quickness of action. He gazed at me for a moment with a look humbled but not confused, such as I had never seen in him before, and, in a low voice, said,

“You were then at my chapel last night?”

“I was,” I replied.

“I am sorry – I am sorry,” he said, rising with a sigh. “It has been a pleasant time, but it is ended. Good-by, my dear young friend, and may God bless you!”

He turned silently but quickly away.

“Stop!” I cried. “Stop!” But he heard or heeded not. I ran to the gate to lay hold on him, and assure him that his sentiments would not alter my regard for him, but I observed him already hastening down the lane at such a speed that I judged it rude and useless at that moment to pursue.

I went down that day to his lodgings, to assure him of my sentiments toward him, but door and window were closed, and if he were in he would not hear me. Early next morning a little ragged boy brought me a note, saying a gentleman in the lane had given it to him. It simply said:

“Dear young friend, good-by. You wonder at my abruptness; but my religion has always been fatal to my friendship. You will say it would not with you: so has many another assured me; but I am too well schooled by bitter experience. I have had a call to a distant place. No one knows of it, and I trust the name to no one. The pleasure of your society has detained me, or I had obeyed the call a month ago. May we meet in Heaven! C.M.”

He was actually gone, and no one knew whither.

Time had passed over, and I had long imagined this strange and gifted being in his grave, when in a wild and remote part of the kingdom, the other day, I accidentally stumbled upon his retreat, and found him in his pulpit with the same rapt aspect, uttering an harangue as exciting, and surrounded by an audience as eagerly devouring his words.

[From Chesney’s Expedition to the Euphrates and Tigris.]

ASSYRIAN SECTS

There are two remarkable sects, one of which, called the Mendajaha (disciples of John), is found scattered in small communities in Basrah, Kurnah, Mohammarah, and, lastly, Sheikh el Shuyukh, where there are about three hundred families. Those of Basrah are noticed by Pietro de la Valle who says the Arabs call them Sabeans. Their religion is evidently a mixture of Paganism, Hebrew, Mohammedan, and Christian. They profess to regulate their lives by a book called the Sidra, containing many moral precepts, which, according to tradition, have been handed down from Adam, through Seth and Enoch; and it is understood to be in their language (the Chaldee), but written in a peculiar character. They abhor circumcision, but are very particular in distinguishing between clean and unclean animals, and likewise in keeping the Sabbath with extraordinary strictness. The Psalms of David are in use, but they are held to be inferior to their own book. They abstain from garlic, beans, and several kinds of pulse, and likewise most carefully from every description of food between sunrise and sunset during a whole moon before the vernal equinox; in addition to which, an annual festival is kept, called the feast of five days. Much respect is entertained for the city of Mecca, and a still greater reverence for the Pyramids of Egypt, in one of which they believe that their great progenitor, Saba, son of Seth, is buried; and to his original residence at Haran they make very particular pilgrimages, sacrificing on these occasions a ram and a hen. They pray seven times a day, turning sometimes to the south and sometimes to the north. But, at the same time, they retain a part of the ancient worship of the heavenly bodies, adding that of angels, with the belief that the souls of the wicked are to enjoy a happier state after nine hundred centuries of suffering. The priests, who are called sheikhs, or chiefs, use a particular kind of baptism, which, they say, was instituted by St. John; and the Chaldee language is used in this and other ceremonies.

The other religion, that of a more numerous branch, the Yezidis, is, in some respects, like the Mendajaha, but with the addition of the evil principle, the exalted doctor, who, as an instrument of the divine will, is propitiated rather than worshiped, as had been once supposed. The Yezidis reverence Moses, Christ, and Mohammed, in addition to many of the saints and prophets held in veneration both by Christians and Moslems. They adore the sun, as symbolical of Christ, and believe in an intermediate state after death. The Yezidis of Sinjar do not practice circumcision, nor do they eat pork; but they freely partake of the blood of other animals. Their manners are simple, and their habits, both within and without, remarkable for cleanliness. They are, besides, brave, hospitable, sober, faithful, and, with the exception of the Mohammedan, are inclined to tolerate other religions; they are, however, lamentably deficient in every branch of education. Polygamy is not permitted, and the tribes intermarry with each other. The families of the father and sons live under the same roof, and the patriarchal system is carried out still further, each village being under its own hereditary chief.

THE APPROACH OF CHRISTMAS

 
The time draws near the birth of Christ,
The moon is hid, the night is still;
A single church below the hill
Is pealing, folded in the mist
 
 
A single peal of bells below,
That wakens at this hour of rest
A single murmur in the breast,
That these are not the bells I know
 
 
Like strangers’ voices here they sound,
In lands where not a memory strays,
Nor landmark breathes of other days.
But all is new unhallow’d ground.
 

Tennyson’s “In Memoriam”.

[From Dickens’s Household Words.]