Part 2/5: The Power of Listening: A Key to Enhancing Your Leadership Skills
Listen more than you speak, and watch your world transform.
- Building Trust and Respect: Leaders who actively listen to their team members cultivate an atmosphere of trust and respect. This approach demonstrates that the leader values their team's opinions and insights, fostering a more open and collaborative work environment.
- Enhancing Decision-Making: Listening provides leaders with a broader perspective and more information, which is essential for informed decision-making. By understanding the viewpoints and concerns of their team, leaders can make decisions that are better aligned with the needs and goals of the organization.
- Conflict Resolution: Effective listening is key in resolving conflicts. By listening to all sides of a disagreement, a leader can understand the underlying issues and work towards a solution that addresses the concerns of all parties involved.
- Encouraging Innovation and Creativity: Leaders who listen are more likely to hear and encourage new ideas. This openness can foster an innovative culture where team members feel valued and motivated to contribute creatively.
- Improving Team Dynamics: Listening helps leaders identify and address issues within the team, whether they are related to workflow, interpersonal relationships, or resource allocation. Addressing these issues promptly can lead to a more efficient and harmonious work environment.
- Personal Growth and Learning: Leaders who are good listeners continuously learn from the people around them. This not only enhances their leadership skills but also keeps them connected to the latest trends, concerns, and opportunities within their organization.
- Employee Motivation and Engagement: Employees feel more engaged and motivated when they know their voices are heard. This can lead to increased job satisfaction, lower turnover rates, and a more committed workforce.
- Modeling Positive Behavior: When leaders demonstrate effective listening skills, they set a positive example for the entire organization. This can lead to a culture where everyone listens to each other, improving overall communication and collaboration.
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Part 1/5 : Acquiring Self-Development and Leadership Skills: Beyond Innate Abilities
Becoming a great leader can transform your life, making you not only productive and satisfied but also widely admired.
"The Power of Listening"
- Practice active listening by giving full attention to the speaker.
- Avoid interrupting and ask clarifying questions to show engagement.
- Reflect on what is said and respond thoughtfully, demonstrating that you value their input.
"Observational Learning"
- Observe leaders you admire and note their behaviors and decision-making styles.
- Learn from mistakes made by others, and think about how you would handle similar situations differently.
"Navigating Team Dynamics"
- Pay attention to the unique strengths and weaknesses of each team member.
- Facilitate open and inclusive discussions to allow diverse perspectives to flourish.
- Resolve conflicts by understanding the underlying issues and motivations.
"Emotional Intelligence in Leadership"
- Work on self-awareness to understand your emotions and how they affect others.
- Practice empathy by putting yourself in your team members' shoes.
- Develop your social skills, like effective communication and conflict resolution.
"Understanding Personalities"
- Study basic personality types and traits to better predict and understand behaviors.
- Be adaptable in your approach to different personalities, customizing your leadership style as needed.
- Show genuine interest in the personal and professional growth of your team members.
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Grasping the concept of machine learning in just 90 seconds of reading
Machine learning is a branch of the artificial intelligence domain that encompasses various methods relying on learning from data to solve problems such as prediction, classification, dimensionality reduction, etc. Learning from the data means that machine learning systems can analyze patterns, extract insights, and make informed decisions without being explicitly programmed for a particular task. Instead of adhering to predetermined rules, machine learning methods adapt and improve their performance over time. The process involves training models, validating their accuracy, and testing their generalization to new, unseen data.
Intuitively, we can envision the machine learning model as a student in a classroom. The teacher imparts knowledge to the student during what we refer to as the training step for the machine learning model. After the session, the student undergoes a quiz to solidify the concepts, representing the validation step for the machine learning model. Finally, the student takes a comprehensive final exam to test their understanding of the entire course. All of these stages occur gradually over what is termed as epochs in the context of a machine learning model.
In this analogy, each epoch corresponds to a complete cycle of the training, validation, and testing phases. It's like the student attending multiple class sessions, quizzes, and exams to reinforce and assess their knowledge. With each successive epoch, the machine learning model refines its understanding of the data, enhancing its ability to make accurate predictions or classifications in real-world applications. Just as a student becomes more adept through repeated study sessions, the machine learning model becomes increasingly proficient with each pass through the data.
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The Fool
One day the biggest ape was walking a lonely path leading to the top of a hill when he saw an emaciated man sitting below a dead tree. His clothes were in tatters and yet his eyes glew with the intensity of emptiness. "Strange", thought the biggest ape.
- "Come", said the man as the biggest ape came closer to him. "I have news for you."
"Let me tell you of the dreadful place called life", continued the old man. "Dreadful indeed it is, and full of sorrow, for life is suffering. I know for I have been cursed with intellect and discernment. I teach it for I hold compassion into my heart, and suffer for it dearly for I am but compassion.
The truth.
Happiness is the glow of the feeble minded, the madness of the blind. I know, I know, because..."
-"Hum.", grunted the biggest ape without skipping a step. He was busy.
At the top of the hill he heard a strange noise from behind and turned back. Instead of one old man, they were now many around the dead tree. All in tattered clothes, with glowing eyes looking at each other, backs turned to the world. "Let me tell you of the dreadful place called life..." he heard them say to each other.
"Fools. I am busy."
Thus spake Apathustra.
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The Fool
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The nomad developer setup #1: A guide for beginners
Fun fact, I first wrote this article on another platform when working on Bluwr in a train. No matter the distance, it is always nice to be able to work from anywhere you want. All you need for this setup to work is an access to a web browser.
In this article I will share part of the setup that I am using. It is the first one of a series where I will be covering the whole setup I am using.
This first article is about how to set up vscode to work from any device with a web browser. Visual Studio Code is a text editor by microsoft. It can be customized with an almost infinite number of plugins. We will be using vscode in a client/server mode. The vscode server will be running on a virtual machine hosted by a cloud provider, the client can be any web browser. We will use the browser to connect to the vscode server. The interface inside the web browser will be identical to the standard vscode interface, and you will be able to edit any file on the virtual machine.
So first you need a host. Any cloud provider will do, the only thing you need is an IP address and a user that can ssh to the host. Side note here, I almost exclusively use ssh keys, never user/password to connect to cloud hosts as it is way more secure.
Once the ssh session started, install docker if not already available on the host. the execute the following command:
;;
docker run -d \
--name=code-server \
-p 8443:8443 \
-e PASSWORD=”1234” \
ghcr.io/linuxserver/code-server
;;
We could basically end this article right now. However, there are a few more things I want to talk about. These points took me a bit of time figure out and I thought I’d share them with you:
1. How to make sure you don’t have to re-install all your plugins every time you start a new code server instance
2. How to make sure your settings stored, so you don’t have to manually re-enter them every time you restart your docker container
3. How to set a custom working directory where all your code will be stored
These are all technically achieved using the same principle: bind mount a folder of your host to a dedicated folder in the docker container.
If you look at the container folder structure, you can see that all plugins are installed in the /config/extensions folder. Vscode configuration in the container is stored in /config/data/User/settings.json. If you have been using vscode for sometime and would like to use that same configuration, you can take that existing settings file and put it somewhere on your virtual machine. Finally, to get a defined workspace, you can bind mount the folder where you usually put your code to the one that is dedicated to it in the container.
The full command is :
;;
docker run -d \
--name=code-server \
-p 8443:8443 \
-e PASSWORD="1234" \
-v "/home/username/vscode_extensions:/config/extensions" \
-v "/home/user/vscode_settings:/config/data/User/" \
-v "/home/user/workspace/:/config/workspace" \
ghcr.io/linuxserver/code-server
;;
To save money, I only start and pay for cloud resources when I need them. Of course, I don’t repeat all these steps and re-install all the tools I need each time I start a new virtual machine. I use a packer/ansible/terraform combination to create a snapshot that I can use as a base image each time I create a new host. This will be the subject of my next article.
Now, working from anywhere as a digital nomad is really nice and convenient, but does not mean you should work all the time. I made this setup originally only to be geographically free, I still make it a point to have a healthy work/life balance. I have many hobbies and would not trade them for more hours of coding.
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Automation existed long before the advent of AI.
Automation, the process of leveraging technology to perform tasks without human intervention, has a rich history that long precedes the rise of artificial intelligence.
The textile industry, in the early 1800s, witnessed the introduction of automated looms that could weave fabric without constant manual operation. Before the Jacquard loom, weaving complex designs required workers who manually operated looms for long hours. The Jacquard Loom laid the foundation for the development of modern computing concepts like binary systems and programming, as its punch cards served as an early form of programming instructions
The mid-20th century brought forth the development of programmable computers. These machines facilitated automation by executing predefined instructions, enabling the automation of complex calculations, data processing, and control systems in various industries.
While AI has undeniably transformed automation, introducing powerful capabilities such as machine learning and cognitive reasoning, it is crucial to recognize that thoughtful application remains key. When used judiciously, AI significantly enhances automation and innovation, ultimately leading to a promising futur.
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Automation existed long before the advent of AI.
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How Bluwr is optimized for SEO, Speed and Worldwide Accessibility.
TL;DR: Bluwr is Fast & Writing on Bluwr will help you get traffic.
We made some unusual choices while building Bluwr. In an age where front-end web development means Javascript frameworks, we took a *hybrid* somewhat old-school approach. Our stack is super lean, fast, and optimized for ease of maintenance and search engines.
----
Most of the website is served statically through python Jinja Template and we use Javascript when interaction is needed, for these cases we use Vue.JS, 100% homemade vanilla JS and JQuery. For looks we use Uikit and in-house custom made CSS.
These choices allow us to have a lighting fast website and have great benefits for our writers. Because most of Bluwr appears as static HTML, articles appear first, readers never have to wait for them to load, and search engines have no difficulty indexing what's on Bluwr.com. This makes everything you write on Bluwr easier to find on the internet. It also means that Bluwr.com loads fast even on the worst of connections. Something noteworthy as even a slight delay in loading can significantly reduce the chances of your article being read.
Our goal is to make Bluwr accessible to anybody on the internet, even on a limited 3G connection.
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"Violently in Love"
It was written on her, the poetry of beauty, prose holding struggle and experience
Buried in night, wrapped in warm arms
Empty space gone and air escapes two sunken bodies
An embrace lost in time, I am yours and you are mine
The warmth of your skin burns, turns me to ash
The sight of you makes my thoughts bleed
Your hands dissolve me slowly
The taste of you poisons my senses.
You have made me bare-boned and raw, I am endless
Your existence creates standing water that runs deep in my soul
Will you come to me? I will wait. How soon is now?
With you is a place where time does not exist.
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"Just Be"
Lovers love the faint blue sea, bluer than blue, like the aftermath of a bended knee
Readers read the words that paint you through my eyes, the words they whisper, all of them lies
Doers do, the deeds that have proper morals and wronged righteousness, the priest and politicians, never are missed
Kissers kiss the lips of lovers and poets, creating fire in ones own heart, the more you kiss the hotter it starts
Killers kill the authenticity of life and art with their normalized judgments for what they cannot do
So, please remember to love, read, do, and kiss as your life will be almost through
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"Just Be"
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"The hard truth of loving"
I am this love to you
I’ll pick you up all the times you are blue
I’ll shelter you from the rain, wipe you tears and absorb your pain— never waiving in front of you- conquering, ambitious, risky, poetic, passionate, sexy and raw, I’ll ask you to enter but then you crawl
But I say for these ideals and truths of us to last, what is your love to me when you take off that mask?
What is your love, you offer to me? For the days and nights to set me free.
What is your love that takes me from this place?
What is your love that opens up me?
What is it you have to offer, average love will not due because we are not the love common for two
I ask you again, what is your love that is my end?
What is your love that cannot bend?
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"The hard truth of loving"
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Africa, the share of sport in the economy
It is difficult to assess the true share of sport in GDP across the African continent, as it is clear that this share varies greatly from one country to another. In Morocco, for example, this share is estimated at 1%.
The study of market shares in the sports business also shows that Africa only picks up crumbs. Africa is barely present in global statistics. The continent is undergoing globalization but benefits very little from it. Africa only plays the role of talent reserve; a kind of nursery.
The weakness of Africa's weight in the world economy is glaring here. The continent benefits little from the financial windfall from sport, just as it benefits little from the fair value of the wealth it “generously” offers to the world economy.
The very nature of sporting activity generates this anachronistic situation. Sport in America or Europe and increasingly in Asia as well, lives in part thanks to the talents that only Africa can provide on a genetic and phenotypic level. Many sports, particularly the most popular and economically promising, require particular qualities and human potential that fit perfectly with the type of young people Africa abounds with. It is almost the only continent to offer this particularity.
There is also the informal economy which has established itself as a saving palliative for young people since it allows them to benefit from cheap sports equipment. Even counterfeit or second-hand, this particularly individual equipment still allows a certain practice at a certain level. This informal activity, if encouraged and guided, can constitute the basis of a local sports economy and move into the formal sector.
Aziz Daouda
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Africa, the share of sport in the economy
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"You"
Angry, lost, and afraid- in world I never made
Raging, sadness, and rotten- I, in a world, time has forgotten
Until her
She gave peace, mind, and strength
She holds me tight and gives my darkness the kindest light- to be happy with such happiness
You are the good that goodness gets to be
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"You"
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"Dancing in the Rain"
She reminded him of no one
He was trapped in a dream he wanted
He had demons that danced with perfect vulgar in her night that never ended
Je suis es noir- he is the black
Je suis es blanc- she is the white
She needed him like she needs the light
She hides from him in the shadows, but he owns the night
He was all she never wanted, emotionally complex, and couldn’t understand
He was barbed wire on a bloody heart
She was all he never wanted, complex emotionally, and understands couldn't
She was an anvil made of glass
It wasn’t anything but everything, like beautiful demolition
The life that breaths life
The good that makes bad feel good
These words that could not be said, only seen in stares with my eyes
Dancing in perfect laughter until we see the sun rise
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"Dancing in the Rain"
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Welcome to Bluwr.
We are glad to see you here, we promised that Bluwr would be released on the 13th of November 2023 and we delivered. Bluwr is unique, we took inspiration from times far before the internet. Bluwr is a bridge between the past and the future, a conduit for thoughtfulness and inspiration.
We built it with maturity and foresight, striving for beauty and perfection.
A text-based platform for times to come, the past and the future seamlessly merging into something greater.
""
Think Forward.
"" - Bluwr.
You are leaving Bluwr.
We cannot guarantee what's on the other side of this link:
bluwr.com
bluwr.com
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Welcome to Bluwr.
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"Finding the Sun of My Sky: Bloom's Journey" [1/2]
Within the intricate tapestry of our vast world, a hidden sanctuary emerges—Nighthaven, an expansive and mysterious forest veiled in an impenetrable cloak of darkness. The towering timbers, reaching skyward, appear to consume light itself, casting an everlasting twilight where neither the sun's rays nor the gentle flicker of flames dare to breach. In this realm of perpetual night, its inhabitants come into being shrouded in the absence of sight.
Nighthaven, a world crafted in a myriad of black hues, denies the very existence of color. Its denizens, oblivious to the visual spectrum, are born strangers to the concept of sight. In their world of four senses—touch, taste, smell, and sound—they navigate through an awareness confined by the limitations of their senses. Deprived of the gift of vision, they form mental images based on the tactile, auditory, olfactory, and gustatory dimensions of their surroundings. Here, in this secluded enclave, the canvas of perception is painted not in the vibrant strokes of color but in the subtleties of their restricted senses, creating a narrative woven in the depths of eternal night.
Yet amid the prevailing shadows of Nighthaven, life unfolded in a chiaroscuro of exceptions, and there emerged Bloom, a luminous anomaly in the tapestry of monotony. The solitary scion of his lineage, his eyes bore an otherworldly luminescence, a radiant emanation that divulged his extraordinary endowment. Unparalleled among his peers, Bloom possessed the rare faculty to apprehend light itself, unraveling the ineffable intricacies—the play of shadows, the nuanced contours of moonlit silhouettes, and the elusive ballet of starlight. However, Bloom's revelation confronted a formidable resistance within the hallowed precincts of his own kin. Initially steeped in skepticism, his progenitors summarily dismissed his extraordinary visions as mere phantoms birthed from the forge of imagination. They adamantly proclaimed the nonexistence of such phenomena, driven by a latent fear of consequences yet unknown. In dread of potential ramifications, they vehemently dissuaded Bloom from sharing his unique gift, their warnings laced with the ominous threat of retribution should he defy their authoritative directive. Consequently, Bloom found himself adrift in solitude, the solitary candle flickering in the profound darkness that enveloped him.
In the velvety obscurity, however, a contrasting brilliance endured—an effulgent soul named Sky, a paragon of unwavering faith in Bloom's extraordinary faculty. Though akin to the sightless denizens of Nighthaven, Sky perceived the world not through ocular perception but through the luminosity residing within her heart. Persistently beseeching Bloom to articulate his visual marvels, she regarded his narratives not as mere tales but as resplendent tapestries woven from the uncharted hues of the unseen. Thus, Bloom spent the entirety of his childhood years regaling Sky with the enigmatic wonders that unfolded before his unique gaze, the duo carving out a sanctuary of shared illumination in the all-encompassing murk of their world. As the years passed, Bloom's abilities continued to evolve. His descriptions of the world gained depth and nuance, revealing the beauty that eluded the senses of his fellow inhabitants. Sky, in turn, became a conduit for this hidden world, translating Bloom's visions into a language of emotion and imagination that resonated with the hearts of those who listened.
In the shroud of night, Bloom discerned a distant enchantment bathed in an unfamiliar radiance, a luminosity that eluded his grasp. He attempted to articulate this elusive spectacle, likening it to the gentle glow of moonlight yet marked by a luminosity distinct and enigmatic, as if the very essence of radiance had taken on an unfamiliar form.
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"Finding the Sun of My Sky: Bloom's Journey"[2/2]
Bloom's extraordinary gift began to spread beyond the secluded enclave, reaching curious ears and stirring a longing in others to perceive a world beyond the confines of touch, taste, smell, and sound. Nighthaven, once bound by the limitations of its inhabitants, now found itself on the cusp of change. The once impenetrable cloak of darkness began to shimmer with the possibility of a broader spectrum of understanding. Yet, as whispers of Bloom's gift reached the ears of those who held power in Nighthaven, a shadow of fear and resistance descended upon the enclave. Leaders and traditionalists, wary of disrupting the established order, sought to suppress the burgeoning awareness that Bloom's revelations ignited. They viewed his ability not as a gift but as a threat to the stability of their world, fearing that the introduction of a new sense could unravel the delicate balance that had endured for generations.
In a solemn decree, the leaders of Nighthaven, cloaked in the weight of tradition, banished Bloom from the confines of their nocturnal sanctuary. The solitary flame, once revered for its uniqueness, now flickered on the outskirts, an exile from the embrace of the towering timbers. Bloom, with the weight of his visions and the alien radiance clinging to him, stood on the precipice of an unknown realm. Yet, in the face of exile, Bloom was not alone. Sky, the stalwart believer who had traversed the tapestry of his revelations, chose to stand by his side. Together, they ventured into the uncharted territories beyond Nighthaven, a tandem bound by shared curiosity and a refusal to succumb to the shadows of fear. The luminosity that had sparked the upheaval became their guiding beacon. Bloom, once a pariah, now found purpose in unraveling the mysteries of this newfound radiance. Their journey led them to the discovery of beings possessing extraordinary capacities, beings akin to humans but with abilities that transcended the norm. The first encounter revealed individuals who could glide through the ocean depths like ethereal fish. Mesmerized, Bloom and Sky listened to vivid descriptions of the hidden beauty beneath the waves: schools of iridescent fish, exotic herbs swaying with the current, and a realm untouched by the limitations of Nighthaven. For Bloom and Sky, these encounters transcended the realm of mere tales; they served as portals to a world previously confined to the realms of their dreams. The allure of the unknown propelled them forward, their senses intoxicated by the promise of a reality that extended beyond the familiar boundaries of touch, taste, smell, and sound. Each revelation acted as a brushstroke on the canvas of their perception, infusing new hues and expanding the tapestry of their understanding.
As their odyssey unfolded, they crossed paths with a multitude of beings, each possessing unique capabilities. From those who communed effortlessly with animals to individuals who could decipher the very fabric of ideas, and even those who wielded the power to materialize and dematerialize at will. These encounters were not merely diversions along their journey but revelations that reshaped the contours of their comprehension. In the recurrent pursuit of understanding, Bloom persistently sought answers about the celestial mystery—an enigmatic luminous object resembling the moon but adorned with a distinct glow. Yet, with each inquiry, precision eluded him, leaving the cosmic puzzle suspended in the vastness of uncertainty. Unfazed, Bloom and Sky pressed on, their footsteps echoing in synchrony with their unyielding curiosity. Suddenly, the atmosphere underwent a subtle transformation. Bloom, attuned to the nuances of his surroundings, noted the gradual clearing of the weather and the dissipation of the once-pervasive darkness. A glimmer of clarity emerged, paving the way for the revelation that awaited them on the horizon. Unexpectedly, the duo encountered beings with wings, soaring gracefully through the sky. The spectacle unfolded before them like a living tapestry of celestial elegance, leaving Bloom and Sky entranced. Inquisitive as ever, Bloom approached these winged entities, seeking not only an understanding of their aerial prowess but also answers about the elusive luminous object that had stirred his curiosity. With smiles that mirrored the radiance of their flight, the winged beings responded, revealing the cosmic secret. "It is the sun," they declared, the words resonating like a celestial anthem. The sun, the universal illuminator, held sway over the vast expanse. Bloom, captivated by this revelation, sought further guidance on its whereabouts.
The winged entities, ever gracious, gestured towards the horizon, assuring Bloom that the sun would manifest on its own as dawn approached. As the first rays of dawn began to kiss the horizon, a soft luminescence painted the landscape. The winged beings, their silhouettes now outlined by the burgeoning light, gracefully guided Bloom and Sky towards a vantage point. There, amidst the serene ambiance of the approaching dawn, they would bear witness to the revelation of the sun. Time seemed to hold its breath as the horizon transformed into a canvas ablaze with hues unseen in Nighthaven. The air shimmered with the promise of a new day, and as the first sliver of the sun peeked above the edge of the world, Bloom felt a surge of emotion. He finally saw the sun. He finally sees the sun, and turning to Sky, he exclaims, "I've found the sun of my Sky." Sky smiles, basking in the warmth of the sun, and asks Bloom to describe the view so she can etch it into her memory.
Bloom and Sky, at some point, harbor a desire to return to Nighthaven, but they can't find a way back. It's as if the path home is vanishing with the light of the sun. Bloom is disturbed by this, but Sky, with a serene smile, reassures him, saying, "We should go forward and discover the mysteries of this universe."
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DRACULA - CHAPTER I JONATHAN HARKER’S JOURNAL [5/5]
Then a dog began to howl somewhere in a farmhouse far down the road—a long, agonised wailing, as if from fear. The sound was taken up by another dog, and then another and another, till, borne on the wind which now sighed softly through the Pass, a wild howling began, which seemed to come from all over the country, as far as the imagination could grasp it through the gloom of the night. At the first howl the horses began to strain and rear, but the driver spoke to them soothingly, and they quieted down, but shivered and sweated as though after a runaway from sudden fright. Then, far off in the distance, from the mountains on each side of us began a louder and a sharper howling—that of wolves—which affected both the horses and myself in the same way—for I was minded to jump from the calèche and run, whilst they reared again and plunged madly, so that the driver had to use all his great strength to keep them from bolting. In a few minutes, however, my own ears got accustomed to the sound, and the horses so far became quiet that the driver was able to descend and to stand before them. He petted and soothed them, and whispered something in their ears, as I have heard of horse-tamers doing, and with extraordinary effect, for under his caresses they became quite manageable again, though they still trembled. The driver again took his seat, and shaking his reins, started off at a great pace. This time, after going to the far side of the Pass, he suddenly turned down a narrow roadway which ran sharply to the right.
Soon we were hemmed in with trees, which in places arched right over the roadway till we passed as through a tunnel; and again great frowning rocks guarded us boldly on either side. Though we were in shelter, we could hear the rising wind, for it moaned and whistled through the rocks, and the branches of the trees crashed together as we swept along. It grew colder and colder still, and fine, powdery snow began to fall, so that soon we and all around us were covered with a white blanket. The keen wind still carried the howling of the dogs, though this grew fainter as we went on our way. The baying of the wolves sounded nearer and nearer, as though they were closing round on us from every side. I grew dreadfully afraid, and the horses shared my fear. The driver, however, was not in the least disturbed; he kept turning his head to left and right, but I could not see anything through the darkness.
Suddenly, away on our left, I saw a faint flickering blue flame. The driver saw it at the same moment; he at once checked the horses, and, jumping to the ground, disappeared into the darkness. I did not know what to do, the less as the howling of the wolves grew closer; but while I wondered the driver suddenly appeared again, and without a word took his seat, and we resumed our journey. I think I must have fallen asleep and kept dreaming of the incident, for it seemed to be repeated endlessly, and now looking back, it is like a sort of awful nightmare. Once the flame appeared so near the road, that even in the darkness around us I could watch the driver’s motions. He went rapidly to where the blue flame arose—it must have been very faint, for it did not seem to illumine the place around it at all—and gathering a few stones, formed them into some device. Once there appeared a strange optical effect: when he stood between me and the flame he did not obstruct it, for I could see its ghostly flicker all the same. This startled me, but as the effect was only momentary, I took it that my eyes deceived me straining through the darkness. Then for a time there were no blue flames, and we sped onwards through the gloom, with the howling of the wolves around us, as though they were following in a moving circle.
At last there came a time when the driver went further afield than he had yet gone, and during his absence, the horses began to tremble worse than ever and to snort and scream with fright. I could not see any cause for it, for the howling of the wolves had ceased altogether; but just then the moon, sailing through the black clouds, appeared behind the jagged crest of a beetling, pine-clad rock, and by its light I saw around us a ring of wolves, with white teeth and lolling red tongues, with long, sinewy limbs and shaggy hair. They were a hundred times more terrible in the grim silence which held them than even when they howled. For myself, I felt a sort of paralysis of fear. It is only when a man feels himself face to face with such horrors that he can understand their true import.
All at once the wolves began to howl as though the moonlight had had some peculiar effect on them. The horses jumped about and reared, and looked helplessly round with eyes that rolled in a way painful to see; but the living ring of terror encompassed them on every side; and they had perforce to remain within it. I called to the coachman to come, for it seemed to me that our only chance was to try to break out through the ring and to aid his approach. I shouted and beat the side of the calèche, hoping by the noise to scare the wolves from that side, so as to give him a chance of reaching the trap. How he came there, I know not, but I heard his voice raised in a tone of imperious command, and looking towards the sound, saw him stand in the roadway. As he swept his long arms, as though brushing aside some impalpable obstacle, the wolves fell back and back further still. Just then a heavy cloud passed across the face of the moon, so that we were again in darkness.
When I could see again the driver was climbing into the calèche, and the wolves had disappeared. This was all so strange and uncanny that a dreadful fear came upon me, and I was afraid to speak or move. The time seemed interminable as we swept on our way, now in almost complete darkness, for the rolling clouds obscured the moon. We kept on ascending, with occasional periods of quick descent, but in the main always ascending. Suddenly, I became conscious of the fact that the driver was in the act of pulling up the horses in the courtyard of a vast ruined castle, from whose tall black windows came no ray of light, and whose broken battlements showed a jagged line against the moonlit sky.
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LIVES, VOL.1 - LIFE OF THESEUS.[4/10]
XV. Shortly after this the ship from Crete arrived for the third time to collect the customary tribute. Most writers agree that the origin of this was, that on the death of Androgeus, in Attica, which was ascribed to treachery, his father Minos went to war, and wrought much evil to the country, which at the same time was afflicted by scourges from Heaven (for the land did not bear fruit, and there was a great pestilence and the rivers sank into the earth). So that as the oracle told the Athenians that, if they propitiated Minos and came to terms with him, the anger of Heaven would cease and they should have a respite from their sufferings, they sent an embassy to Minos and prevailed on him to make peace, on the condition that every nine years they should send him a tribute of seven youths and seven maidens. The most tragic of the legends states these poor children when they reached Crete were thrown into the Labyrinth, and there either were devoured by the Minotaur or else perished with hunger, being unable to find the way out. The Minotaur, as Euripides tells us, was
XVI. Philochorus says that the Cretans do not recognise this story, but say that the Labyrinth was merely a prison, like any other, from which escape was impossible, and that Minos instituted gymnastic games in honour of Androgeus, in which the prizes for the victors were these children, who till then were kept in the Labyrinth. Also they say that the victor in the first contest was a man of great power in the state, a general of the name of Taurus, who was of harsh and savage temper, and ill-treated the Athenian children. And Aristotle himself, in his treatise on the constitution of the Bottiaeans, evidently does not believe that the children were put to death by Minos, but that they lived in Crete as slaves, until extreme old age; and that one day the Cretans, in performance of an ancient vow, sent first-fruits of their population to Delphi. Among those who were thus sent were the descendants of the Athenians, and, as they could not maintain themselves there, they first passed over to Italy, and there settled near Iapygium, and from thence again removed to Thrace, and took the name of Bottiaeans. For this reason, the Bottiaean maidens when performing a certain sacrifice sing "Let us go to Athens." Thus it seems to be a terrible thing to incur the hatred of a city powerful in speech and song; for on the Attic stage Minos is always vilified and traduced, and though he was called "Most Kingly" by Hesiod, and "Friend of Zeus" by Homer, it gained him no credit, but the playwrights overwhelmed him with abuse, styling him cruel and violent. And yet Minos is said to have been a king and a lawgiver, and Rhadamanthus to have been a judge under him, carrying out his decrees.
XVII. So when the time of the third payment of the tribute arrived, and those fathers who had sons not yet grown up had to submit to draw lots, the unhappy people began to revile Aegeus, complaining that he, although the author of this calamity, yet took no share in their affliction, but endured to see them left childless, robbed of their own legitimate offspring, while he made a foreigner and a bastard the heir to his kingdom. This vexed Theseus, and determining not to hold aloof, but to share the fortunes of the people, he came forward and offered himself without being drawn by lot. The people all admired his courage and patriotism, and Aegeus finding that his prayers and entreaties had no effect on his unalterable resolution, proceeded to choose the rest by lot. Hellanikus says that the city did not select the youths and maidens by lot, but that Minos himself came thither and chose them, and that he picked out Theseus first of all, upon the usual conditions, which were that the Athenians should furnish a ship, and that the youths should embark in it and sail with him, not carrying with them any weapon of war; and that when the Minotaur was slain, the tribute should cease. Formerly, no one had any hope of safety; so they used to send out the ship with a black sail, as if it were going to a certain doom; but now Theseus so encouraged his father, and boasted that he would overcome the Minotaur, that he gave a second sail, a white one, to the steersman, and charged him on his return, if Theseus were safe, to hoist the white one, if not, the black one as a sign of mourning. But Simonides says that it was not a white sail which was given by Aegeus, but "a scarlet sail embrued in holm oak's juice," and that this was agreed on by him as the signal of safety. The ship was steered by Phereklus the son of Amarsyas, according to Simonides.
But Philochorus says that Theseus had one Nausithous sent him from Skirus of Salamis, to steer the ship, and Phaeax to act as look-out, as the Athenians had not yet turned their attention to the sea.
One of the youths chosen by lot was Menestheos the son of Skirus's daughter. The truth of this account is attested by the shrines of Nausithous and Phaeax, which Theseus built at Phalerum, and by the feast called the Kybernesia or pilot's festival, which is held in their honour.
XVIII. When the lots were drawn Theseus brought the chosen youths from the Prytaneum, and proceeding to the temple of the Delphian Apollo, offered the suppliants' bough to Apollo on their behalf. This was a bough of the sacred olive-tree bound with fillets of white wool. And after praying he went to sea on the sixth day of the month Munychion, on which day even now they send maidens as suppliants to the temple of the Delphian Apollo. And there is a legend that the Delphian oracle told him that Aphrodite would be his guide and fellow-traveller, and that when he was sacrificing a she-goat to her by the seaside, it became a he-goat; wherefore the goddess is called Epitragia.
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GRIMMS’ FAIRY TALES - HANS IN LUCK [2/2]
The next man he met was a countryman carrying a fine white goose. The countryman stopped to ask what was o’clock; this led to further chat; and Hans told him all his luck, how he had so many good bargains, and how all the world went gay and smiling with him. The countryman then began to tell his tale, and said he was going to take the goose to a christening. ‘Feel,’ said he, ‘how heavy it is, and yet it is only eight weeks old. Whoever roasts and eats it will find plenty of fat upon it, it has lived so well!’ ‘You’re right,’ said Hans, as he weighed it in his hand; ‘but if you talk of fat, my pig is no trifle.’ Meantime the countryman began to look grave, and shook his head. ‘Hark ye!’ said he, ‘my worthy friend, you seem a good sort of fellow, so I can’t help doing you a kind turn. Your pig may get you into a scrape. In the village I just came from, the squire has had a pig stolen out of his sty. I was dreadfully afraid when I saw you that you had got the squire’s pig. If you have, and they catch you, it will be a bad job for you. The least they will do will be to throw you into the horse-pond. Can you swim?’
Poor Hans was sadly frightened. ‘Good man,’ cried he, ‘pray get me out of this scrape. I know nothing of where the pig was either bred or born; but he may have been the squire’s for aught I can tell: you know this country better than I do, take my pig and give me the goose.’ ‘I ought to have something into the bargain,’ said the countryman; ‘give a fat goose for a pig, indeed! ‘Tis not everyone would do so much for you as that. However, I will not be hard upon you, as you are in trouble.’ Then he took the string in his hand, and drove off the pig by a side path; while Hans went on the way homewards free from care. ‘After all,’ thought he, ‘that chap is pretty well taken in. I don’t care whose pig it is, but wherever it came from it has been a very good friend to me. I have much the best of the bargain. First there will be a capital roast; then the fat will find me in goose-grease for six months; and then there are all the beautiful white feathers. I will put them into my pillow, and then I am sure I shall sleep soundly without rocking. How happy my mother will be! Talk of a pig, indeed! Give me a fine fat goose.’
As he came to the next village, he saw a scissor-grinder with his wheel, working and singing,
‘O’er hill and o’er dale So happy I roam, Work light and live well, All the world is my home; Then who so blythe, so merry as I?’
Hans stood looking on for a while, and at last said, ‘You must be well off, master grinder! you seem so happy at your work.’ ‘Yes,’ said the other, ‘mine is a golden trade; a good grinder never puts his hand into his pocket without finding money in it—but where did you get that beautiful goose?’ ‘I did not buy it, I gave a pig for it.’ ‘And where did you get the pig?’ ‘I gave a cow for it.’ ‘And the cow?’ ‘I gave a horse for it.’ ‘And the horse?’ ‘I gave a lump of silver as big as my head for it.’ ‘And the silver?’ ‘Oh! I worked hard for that seven long years.’ ‘You have thriven well in the world hitherto,’ said the grinder, ‘now if you could find money in your pocket whenever you put your hand in it, your fortune would be made.’ ‘Very true: but how is that to be managed?’ ‘How? Why, you must turn grinder like myself,’ said the other; ‘you only want a grindstone; the rest will come of itself. Here is one that is but little the worse for wear: I would not ask more than the value of your goose for it—will you buy?’ ‘How can you ask?’ said Hans; ‘I should be the happiest man in the world, if I could have money whenever I put my hand in my pocket: what could I want more? there’s the goose.’ ‘Now,’ said the grinder, as he gave him a common rough stone that lay by his side, ‘this is a most capital stone; do but work it well enough, and you can make an old nail cut with it.’
Hans took the stone, and went his way with a light heart: his eyes sparkled for joy, and he said to himself, ‘Surely I must have been born in a lucky hour; everything I could want or wish for comes of itself. People are so kind; they seem really to think I do them a favour in letting them make me rich, and giving me good bargains.’
Meantime he began to be tired, and hungry too, for he had given away his last penny in his joy at getting the cow.
At last he could go no farther, for the stone tired him sadly: and he dragged himself to the side of a river, that he might take a drink of water, and rest a while. So he laid the stone carefully by his side on the bank: but, as he stooped down to drink, he forgot it, pushed it a little, and down it rolled, plump into the stream.
For a while he watched it sinking in the deep clear water; then sprang up and danced for joy, and again fell upon his knees and thanked Heaven, with tears in his eyes, for its kindness in taking away his only plague, the ugly heavy stone.
‘How happy am I!’ cried he; ‘nobody was ever so lucky as I.’ Then up he got with a light heart, free from all his troubles, and walked on till he reached his mother’s house, and told her how very easy the road to good luck was.
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GRIMMS’ FAIRY TALES - HANS IN LUCK [1/2]
Some men are born to good luck: all they do or try to do comes right—all that falls to them is so much gain—all their geese are swans—all their cards are trumps—toss them which way you will, they will always, like poor puss, alight upon their legs, and only move on so much the faster. The world may very likely not always think of them as they think of themselves, but what care they for the world? what can it know about the matter?
One of these lucky beings was neighbour Hans. Seven long years he had worked hard for his master. At last he said, ‘Master, my time is up; I must go home and see my poor mother once more: so pray pay me my wages and let me go.’ And the master said, ‘You have been a faithful and good servant, Hans, so your pay shall be handsome.’ Then he gave him a lump of silver as big as his head.
Hans took out his pocket-handkerchief, put the piece of silver into it, threw it over his shoulder, and jogged off on his road homewards. As he went lazily on, dragging one foot after another, a man came in sight, trotting gaily along on a capital horse. ‘Ah!’ said Hans aloud, ‘what a fine thing it is to ride on horseback! There he sits as easy and happy as if he was at home, in the chair by his fireside; he trips against no stones, saves shoe-leather, and gets on he hardly knows how.’ Hans did not speak so softly but the horseman heard it all, and said, ‘Well, friend, why do you go on foot then?’ ‘Ah!’ said he, ‘I have this load to carry: to be sure it is silver, but it is so heavy that I can’t hold up my head, and you must know it hurts my shoulder sadly.’ ‘What do you say of making an exchange?’ said the horseman. ‘I will give you my horse, and you shall give me the silver; which will save you a great deal of trouble in carrying such a heavy load about with you.’ ‘With all my heart,’ said Hans: ‘but as you are so kind to me, I must tell you one thing—you will have a weary task to draw that silver about with you.’ However, the horseman got off, took the silver, helped Hans up, gave him the bridle into one hand and the whip into the other, and said, ‘When you want to go very fast, smack your lips loudly together, and cry “Jip!”’
Hans was delighted as he sat on the horse, drew himself up, squared his elbows, turned out his toes, cracked his whip, and rode merrily off, one minute whistling a merry tune, and another singing,
‘No care and no sorrow, A fig for the morrow! We’ll laugh and be merry, Sing neigh down derry!’
After a time he thought he should like to go a little faster, so he smacked his lips and cried ‘Jip!’ Away went the horse full gallop; and before Hans knew what he was about, he was thrown off, and lay on his back by the road-side. His horse would have ran off, if a shepherd who was coming by, driving a cow, had not stopped it. Hans soon came to himself, and got upon his legs again, sadly vexed, and said to the shepherd, ‘This riding is no joke, when a man has the luck to get upon a beast like this that stumbles and flings him off as if it would break his neck. However, I’m off now once for all: I like your cow now a great deal better than this smart beast that played me this trick, and has spoiled my best coat, you see, in this puddle; which, by the by, smells not very like a nosegay. One can walk along at one’s leisure behind that cow—keep good company, and have milk, butter, and cheese, every day, into the bargain. What would I give to have such a prize!’ ‘Well,’ said the shepherd, ‘if you are so fond of her, I will change my cow for your horse; I like to do good to my neighbours, even though I lose by it myself.’ ‘Done!’ said Hans, merrily. ‘What a noble heart that good man has!’ thought he. Then the shepherd jumped upon the horse, wished Hans and the cow good morning, and away he rode.
Hans brushed his coat, wiped his face and hands, rested a while, and then drove off his cow quietly, and thought his bargain a very lucky one. ‘If I have only a piece of bread (and I certainly shall always be able to get that), I can, whenever I like, eat my butter and cheese with it; and when I am thirsty I can milk my cow and drink the milk: and what can I wish for more?’ When he came to an inn, he halted, ate up all his bread, and gave away his last penny for a glass of beer. When he had rested himself he set off again, driving his cow towards his mother’s village. But the heat grew greater as soon as noon came on, till at last, as he found himself on a wide heath that would take him more than an hour to cross, he began to be so hot and parched that his tongue clave to the roof of his mouth. ‘I can find a cure for this,’ thought he; ‘now I will milk my cow and quench my thirst’: so he tied her to the stump of a tree, and held his leathern cap to milk into; but not a drop was to be had. Who would have thought that this cow, which was to bring him milk and butter and cheese, was all that time utterly dry? Hans had not thought of looking to that.
While he was trying his luck in milking, and managing the matter very clumsily, the uneasy beast began to think him very troublesome; and at last gave him such a kick on the head as knocked him down; and there he lay a long while senseless. Luckily a butcher soon came by, driving a pig in a wheelbarrow. ‘What is the matter with you, my man?’ said the butcher, as he helped him up. Hans told him what had happened, how he was dry, and wanted to milk his cow, but found the cow was dry too. Then the butcher gave him a flask of ale, saying, ‘There, drink and refresh yourself; your cow will give you no milk: don’t you see she is an old beast, good for nothing but the slaughter-house?’ ‘Alas, alas!’ said Hans, ‘who would have thought it? What a shame to take my horse, and give me only a dry cow! If I kill her, what will she be good for? I hate cow-beef; it is not tender enough for me. If it were a pig now—like that fat gentleman you are driving along at his ease—one could do something with it; it would at any rate make sausages.’ ‘Well,’ said the butcher, ‘I don’t like to say no, when one is asked to do a kind, neighbourly thing. To please you I will change, and give you my fine fat pig for the cow.’ ‘Heaven reward you for your kindness and self-denial!’ said Hans, as he gave the butcher the cow; and taking the pig off the wheel-barrow, drove it away, holding it by the string that was tied to its leg.
So on he jogged, and all seemed now to go right with him: he had met with some misfortunes, to be sure; but he was now well repaid for all. How could it be otherwise with such a travelling companion as he had at last got?
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THE MEDITATIONS - Book II.[1/2]
1. Say this to yourself in the morning: Today I shall have to do with meddlers, with the ungrateful, with the insolent, with the crafty, with the envious and the selfish. All these vices have beset them, because they know not what is good and what is evil. But I have considered the nature of the good, and found it beautiful: I have beheld the nature of the bad, and found it ugly. I also understand the nature of the evil-doer, and know that he is my brother, not because he shares with me the same blood or the same seed, but because he is a partaker of the same mind and of the same portion of immortality. I therefore cannot be hurt by any of these, since none of them can involve me in any baseness. I cannot be angry with my brother, or sever myself from him, for we are made by nature for mutual assistance, like the feet, the hands, the eyelids, the upper and lower rows of teeth. It is against nature for men to oppose each other; and what else is anger and aversion?
2. All that I am is either flesh, breath, or the ruling part. Cast your books from you; distract yourself no more; for you have not the right to do so. Like one at the point of death despise this flesh, this corruptible bone and blood, this network texture of nerves, veins, and arteries. Consider, too, what breath is—mere air, and that always changing, expelled and inhaled again every moment. The third is the ruling part. As to this, take heed, now that you are old, that it remain no longer in servitude; that it be no more dragged hither and thither like a puppet by every selfish impulse. Repine no more at what fate now sends, nor dread what may befall you hereafter.
3. Whatever the Gods ordain is full of wise forethought. The workings of chance are not apart from nature, and not without connexion and intertexture with the designs of Providence. Providence is the source of all things; and, besides, there is necessity, and the utility of the Universe, of which you are a part. For, to every part of a being, that is good which springs from the nature of the whole and tends to its preservation. Now, the order of Nature is preserved in the changes of elements, just as it is in the changes of things that are compound. Let this suffice you, and be your creed unchangeable. Put from you the thirst of books, that you may not die murmuring, but meekly, and with true and heartfelt gratitude to the Gods.
4. Think of your long procrastination, and of the many opportunities given you by the Gods, but left unused. Surely it is high time to understand the Universe of which you are a part, and the Ruler of that Universe, of whom you are an emanation; that a limit is set to your days, which, if you use them not for your enlightenment, will depart, as you yourself will, and return no more.
5. Hourly and earnestly strive, as a Roman and a man, to do what falls to your hand with perfect unaffected dignity, with kindliness, freedom and justice, and free your soul from every other imagination. This you will accomplish if you perform each action as if it were your last, without wilfulness, or any passionate aversion to what reason approves; without hypocrisy or selfishness, or discontent with the decrees of Providence. You see how few things it is necessary to master in order that a man may live a smooth-flowing, God-fearing life. For of him that holds to these principles the Gods require no more.
6. Go on, go on, O my soul, to affront and dishonour thyself! The time that remains to honour thyself will not be long. Short is the life of every man; and thine is almost spent; spent, not honouring thyself, but seeking thy happiness in the souls of other men.
7. Cares from without distract you: take leisure, then, to add some good thing to your knowledge; have done with vacillation, and avoid the other error. For triflers, too, are they who, by their activities, weary themselves in life, and have no settled aim to which they may direct, once and for all, their every desire and project.
8. Seldom are any found unhappy from not observing what is in the minds of others. But such as observe not well the stirrings of their own souls must of necessity be unhappy.
9. Remember always what the nature of the Universe is, what your own nature is, and how these are related—the one to the other. Remember what part your qualities are of the qualities of the whole, and that no man can prevent you from speaking and acting always in accordance with that nature of which you are a part.
10. In comparing crimes together, as, according to the common idea, they may be compared, Theophrastus makes the true philosophical distinction, that those committed from motives of pleasure are more heinous than those which are due to passion. For he who is a prey to passion is clearly turned away from reason by some spasm and convulsion that takes him unawares. But he who sins from desire is conquered by pleasure, and so seems more incontinent and more effeminate in his vice. Justly then, and in a truly philosophical spirit, he says that sin, for pleasure’s sake, is more wicked than sin which is due to pain. For the latter sinner was sinned against, and so driven to passion by his wrongs, while the former set out to sin of his own motion, and was led into ill-doing by his own lust.
11. Do every deed, speak every word, think every thought in the knowledge that you may end your days any moment. To depart from men, if there be really Gods, is nothing terrible. The Gods could bring no evil thing upon you. And if there be no Gods, or if they have no regard to human affairs, why should I desire to live in a world void of Gods and without Providence? But Gods there are, and assuredly they regard human affairs; and they have put it wholly in man’s power that he should not fall into what is truly evil. And of other things, had any been bad, they would have made provision also that man should have the power to avoid them altogether. For how can that make a man’s life worse which does not corrupt the man himself? Presiding Nature could not in ignorance, or in knowledge impotent, have omitted to prevent or rectify these things. She could not fail us so completely that, either from want of power or want of skill, good and evil should happen promiscuously to good men and to bad alike. Now death and life, glory and reproach, pain and pleasure, riches and poverty—all these happen equally to the good and to the bad. But, as they are neither honourable nor shameful, they are therefore neither good nor evil.
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THE MEDITATIONS - Book II.[1/2]
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LIVES, VOL.1 - LIFE OF THESEUS.[3/10]
X. Before coming to Megara he slew Skeiron by flinging him down a precipice into the sea, so the story runs, because he was a robber, but some say that from arrogance he used to hold out his feet to strangers and bid them wash them, and that then he kicked the washers into the sea. But Megarian writers, in opposition to common tradition, and, as Simonides says, "warring with all antiquity," say that Skeiron was not an arrogant brigand, but repressed brigandage, loved those who were good and just, and was related to them. For, they point out, Aeakus is thought to have been the most righteous of all the Greeks, and Kychreus of Salamis was worshipped as a god, and the virtue of Peleus and Telamon is known to all. Yet Skeiron was the son-in-law of Kychreus, and father-in-law of Aeakus, and grandfather of Peleus and Telamon, who were both of them sons of Endeis, the daughter of Skeiron and his wife Chariklo. It is not then reasonable to suppose that these, the noblest men of their time, would make alliances with a malefactor, and give and receive from him what they prized most dearly. But they say that Theseus slew Skeiron, not when he first went to Athens, but that afterwards he took the town of Eleusis which belonged to the Megarians, by dealing treacherously with Diokles, who was the chief magistrate there, and that on that occasion he killed Skeiron. This is what tradition says on both sides.
XI. At Eleusis Theseus overcame Kerkyon of Arcadia in wrestling and killed him, and after journeying a little farther he killed Damastes, who was surnamed Prokroustes, by compelling him to fit his own body to his bed, just as he used to fit the bodies of strangers to it. This he did in imitation of Herakles; for he used to retort upon his aggressors the same treatment which they intended for him. Thus Herakles offered up Busiris as a sacrifice, and overcame Antaeus in wrestling, and Kyknus in single combat, and killed Termerus by breaking his skull. This is, they say, the origin of the proverb, "A Termerian mischief," for Termerus, it seems, struck passers-by with his head, and so killed them. So also did Theseus sally forth and chastise evildoers, making them undergo the same cruelties which they practised on others, thus justly punishing them for their crimes in their own wicked fashion.
XII. As he proceeded on his way, and reached the river Kephisus, men of the Phytalid race were the first to meet and greet him. He demanded to be purified from the guilt of bloodshed, and they purified him, made propitiatory offerings, and also entertained him in their houses, being the first persons from whom he had received any kindness on his journey. It is said to have been on the eighth day of the month Kronion, which is now called Hekatombeion, that he came to his own city. On entering it he found public affairs disturbed by factions, and the house of Aegeus in great disorder; for Medea, who had been banished from Corinth, was living with Aegeus, and had engaged by her drugs to enable Aegeus to have children. She was the first to discover who Theseus was, while Aegeus, who was an old man, and feared every one because of the disturbed state of society, did not recognise him. Consequently she advised Aegeus to invite him to a feast, that she might poison him. Theseus accordingly came to Aegeus's table. He did not wish to be the first to tell his name, but, to give his father an opportunity of recognising him, he drew his sword, as if he meant to cut some of the meat with it, and showed it to Aegeus. Aegeus at once recognised it, overset the cup of poison, looked closely at his son and embraced him. He then called a public meeting and made Theseus known as his son to the citizens, with whom he was already very popular because of his bravery. It is said that when the cup was overset the poison was spilt in the place where now there is the enclosure in the Delphinium, for there Aegeus dwelt; and the Hermes to the east of the temple there they call the one who is "at the door of Aegeus."
XIII. But the sons of Pallas, who had previously to this expected that they would inherit the kingdom on the death of Aegeus without issue, now that Theseus was declared the heir, were much enraged, first that Aegeus should be king, a man who was merely an adopted child of Pandion, and had no blood relationship to Erechtheus, and next that Theseus, a stranger and a foreigner, should inherit the kingdom. They consequently declared war. Dividing themselves into two bodies, the one proceeded to march openly upon the city from Sphettus, under the command of Pallas their father, while the other lay in ambush at Gargettus, in order that they might fall upon their opponents on two sides at once. But there was a herald among them named Leos, of the township of Agnus, who betrayed the plans of the sons of Pallas to Theseus. He suddenly attacked those who were in ambush, and killed them all, hearing which the other body under Pallas dispersed. From this time forth they say that the township of Pallene has never intermarried with that of Agnus, and that it is not customary amongst them for heralds to begin a proclamation with the words "Acouete Leo," (Oyez) for they hate the name of Leo because of the treachery of that man.
XIV. Now Theseus, who wished for employment and also to make himself popular with the people, went to attack the bull of Marathon, who had caused no little trouble to the inhabitants of Tetrapolis. He overcame the beast, and drove it alive through the city for all men to see, and then sacrificed it to Apollo of Delphi. Hekale, too, and the legend of her having entertained Theseus, does not seem altogether without foundation in fact; for the people of the neighbouring townships used to assemble and perform what was called the Hekalesian sacrifice to Zeus Hekalus, and they also used to honour Hekale, calling her by the affectionate diminutive Hekaline, because she also, when feasting Theseus, who was very young, embraced him in a motherly way, and used such like endearing diminutives. She also made a vow on Theseus's behalf, when he was going forth to battle, that if he returned safe she would sacrifice to Zeus; but as she died before he returned, she had the above-mentioned honours instituted by command of Theseus, as a grateful return for her hospitality. This is the legend as told by Philochorus.
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THE WAR OF THE WORLDS - BOOK ONE THE COMING OF THE MARTIANS - I. THE EVE OF THE WAR. [2/2]
In spite of all that has happened since, I still remember that vigil very distinctly: the black and silent observatory, the shadowed lantern throwing a feeble glow upon the floor in the corner, the steady ticking of the clockwork of the telescope, the little slit in the roof—an oblong profundity with the stardust streaked across it. Ogilvy moved about, invisible but audible. Looking through the telescope, one saw a circle of deep blue and the little round planet swimming in the field. It seemed such a little thing, so bright and small and still, faintly marked with transverse stripes, and slightly flattened from the perfect round. But so little it was, so silvery warm—a pin’s head of light! It was as if it quivered, but really this was the telescope vibrating with the activity of the clockwork that kept the planet in view.
As I watched, the planet seemed to grow larger and smaller and to advance and recede, but that was simply that my eye was tired. Forty millions of miles it was from us—more than forty millions of miles of void. Few people realise the immensity of vacancy in which the dust of the material universe swims.
Near it in the field, I remember, were three faint points of light, three telescopic stars infinitely remote, and all around it was the unfathomable darkness of empty space. You know how that blackness looks on a frosty starlight night. In a telescope it seems far profounder. And invisible to me because it was so remote and small, flying swiftly and steadily towards me across that incredible distance, drawing nearer every minute by so many thousands of miles, came the Thing they were sending us, the Thing that was to bring so much struggle and calamity and death to the earth. I never dreamed of it then as I watched; no one on earth dreamed of that unerring missile.
That night, too, there was another jetting out of gas from the distant planet. I saw it. A reddish flash at the edge, the slightest projection of the outline just as the chronometer struck midnight; and at that I told Ogilvy and he took my place. The night was warm and I was thirsty, and I went stretching my legs clumsily and feeling my way in the darkness, to the little table where the siphon stood, while Ogilvy exclaimed at the streamer of gas that came out towards us.
That night another invisible missile started on its way to the earth from Mars, just a second or so under twenty-four hours after the first one. I remember how I sat on the table there in the blackness, with patches of green and crimson swimming before my eyes. I wished I had a light to smoke by, little suspecting the meaning of the minute gleam I had seen and all that it would presently bring me. Ogilvy watched till one, and then gave it up; and we lit the lantern and walked over to his house. Down below in the darkness were Ottershaw and Chertsey and all their hundreds of people, sleeping in peace.
He was full of speculation that night about the condition of Mars, and scoffed at the vulgar idea of its having inhabitants who were signalling us. His idea was that meteorites might be falling in a heavy shower upon the planet, or that a huge volcanic explosion was in progress. He pointed out to me how unlikely it was that organic evolution had taken the same direction in the two adjacent planets.
“The chances against anything manlike on Mars are a million to one,” he said.
Hundreds of observers saw the flame that night and the night after about midnight, and again the night after; and so for ten nights, a flame each night. Why the shots ceased after the tenth no one on earth has attempted to explain. It may be the gases of the firing caused the Martians inconvenience. Dense clouds of smoke or dust, visible through a powerful telescope on earth as little grey, fluctuating patches, spread through the clearness of the planet’s atmosphere and obscured its more familiar features.
Even the daily papers woke up to the disturbances at last, and popular notes appeared here, there, and everywhere concerning the volcanoes upon Mars. The seriocomic periodical Punch, I remember, made a happy use of it in the political cartoon. And, all unsuspected, those missiles the Martians had fired at us drew earthward, rushing now at a pace of many miles a second through the empty gulf of space, hour by hour and day by day, nearer and nearer. It seems to me now almost incredibly wonderful that, with that swift fate hanging over us, men could go about their petty concerns as they did. I remember how jubilant Markham was at securing a new photograph of the planet for the illustrated paper he edited in those days. People in these latter times scarcely realise the abundance and enterprise of our nineteenth-century papers. For my own part, I was much occupied in learning to ride the bicycle, and busy upon a series of papers discussing the probable developments of moral ideas as civilisation progressed.
One night (the first missile then could scarcely have been 10,000,000 miles away) I went for a walk with my wife. It was starlight and I explained the Signs of the Zodiac to her, and pointed out Mars, a bright dot of light creeping zenithward, towards which so many telescopes were pointed. It was a warm night. Coming home, a party of excursionists from Chertsey or Isleworth passed us singing and playing music. There were lights in the upper windows of the houses as the people went to bed. From the railway station in the distance came the sound of shunting trains, ringing and rumbling, softened almost into melody by the distance. My wife pointed out to me the brightness of the red, green, and yellow signal lights hanging in a framework against the sky. It seemed so safe and tranquil.
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LIVES, VOL.1 - LIFE OF THESEUS.[2/10]
VI. Now while he was yet a child, Aethra concealed the real parentage of Theseus, and a story was circulated by Pittheus that his father was Poseidon. For the people of Troezen have an especial reverence for Poseidon; he is their tutelar deity; to him they offer first-fruits of their harvest, and they stamp their money with the trident as their badge. But when he was grown into a youth, and proved both strong in body and of good sound sense, then Aethra led him to the stone, told him the truth about his father, and bade him take the tokens from beneath it and sail to Athens with them. He easily lifted the stone, but determined not to go to Athens by sea, though the voyage was a safe and easy one, and though his mother and his grandfather implored him to go that way. By land it was a difficult matter to reach Athens, as the whole way was infested with robbers and bandits. That time, it seems, produced men of great and unwearied strength and swiftness, who made no good use of these powers, but treated all men with overbearing insolence, taking advantage of their strength to overpower and slay all who fell into their hands, and disregarding justice and right and kindly feeling, which they said were only approved of by those who dared not do injury to others, or feared to be injured themselves, while men who could get the upper hand by force might disregard them. Of these ruffians, Herakles in his wanderings cut off a good many, but others had escaped him by concealing themselves, or had been contemptuously spared by him on account of their insignificance. But Herakles had the misfortune to kill Iphitus, and thereupon sailed to Lydia and was for a long time a slave in that country under Omphale, which condition he had imposed upon himself as a penance for the murder of his friend. During this period the country of Lydia enjoyed peace and repose; but in Greece the old plague of brigandage broke out afresh, as there was now no one to put it down. So that the journey overland to Athens from Peloponnesus was full of peril; and Pittheus, by relating to Theseus who each of these evildoers was, and how they treated strangers, tried to prevail upon him to go by sea. But it appears that Theseus had for a long time in his heart been excited by the renown of Herakles for courage: he thought more of him than of any one else, and loved above all to listen to those who talked of him, especially if they had seen and spoken to him. Now he could no longer conceal that he was in the same condition as Themistokles in later times, when he said that the trophy of Miltiades would not let him sleep. Just so did the admiration which Theseus conceived for Herakles make him dream by night of his great exploits, and by day determine to equal them by similar achievements of his own.
VII. As it happened, they were connected, being second cousins; for Aethra was the daughter of Pittheus, and Alkmena the daughter of Lysidike, and Lysidike and Pittheus were brother and sister, being the children of Pelops and Hippodameia. So Theseus thought that it would be a great and unbearable disgrace to him that his cousin should go everywhere and clear the sea and land of the brigands who infested them, and he should refuse to undertake the adventures that came in his way; throwing discredit upon his reputed father by a pusillanimous flight by sea, and upon his real father by bringing him only the sandals and an unfleshed sword, and not proving his noble birth by the evidence of some brave deed accomplished by him. In this spirit he set out on his journey, with the intention of doing wrong to no one, but of avenging himself on any one who offered wrong to him.
VIII. And first in Epidaurus he slew Periphetes, who used a club as his weapon, and on this account was called the club-bearer, because he laid hands upon him and forbade him to proceed farther on his way. The club took his fancy, and he adopted it as a weapon, and always used it, just as Herakles used his lion's skin; for the skin was a proof of how huge a beast the wearer had overcome, while the club, invincible in the hands of Theseus, had yet been worsted when used against him. At the Isthmus he destroyed Sinis the Pine-bender by the very device by which he had slain so many people, and that too without having ever practised the art, proving that true valour is better than practice and training. Sinis had a daughter, a tall and beautiful girl, named Perigoune. When her father fell she ran and hid herself. Theseus sought her everywhere, but she fled into a place where wild asparagus grew thick, and with a simple child-like faith besought the plants to conceal her, as if they could understand her words, promising that if they did so she never would destroy or burn them. However, when Theseus called to her, pledging himself to take care of her and do her no hurt, she came out, and afterwards bore Theseus a son, named Melanippus. She afterwards was given by Theseus in marriage to Deïoneus, the son of Eurytus of Oechalia. Ioxus, a son of Melanippus, and Theseus's grandchild, took part in Ornytus's settlement in Caria; and for this reason the descendants of Ioxus have a family custom not to burn the asparagus plant, but to reverence and worship it.
IX. Now the wild sow of Krommyon, whom they called Phaia, was no ordinary beast, but a fierce creature and hard to conquer. This animal he turned out of his way to destroy, that it might not be thought that he performed his exploits of necessity. Besides, he said, a brave man need only punish wicked men when they came in his way, but that in the case of wild beasts he must himself seek them out and attack them. Some say that Phaia was a murderous and licentious woman who carried on brigandage at Krommyon, and was called a sow from her life and habits, and that Theseus put her to death.
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IRISH FAIRY TALES - THE STORY OF TUAN MAC CAIRILL - CHAPTER I
Finnian, the Abbott of Moville, went southwards and eastwards in great haste. News had come to him in Donegal that there were yet people in his own province who believed in gods that he did not approve of, and the gods that we do not approve of are treated scurvily, even by saintly men.
He was told of a powerful gentleman who observed neither Saint’s day nor Sunday.
“A powerful person!” said Finnian.
“All that,” was the reply.
“We shall try this person’s power,” said Finnian.
“He is reputed to be a wise and hardy man,” said his informant.
“We shall test his wisdom and his hardihood.”
“He is,” that gossip whispered—“he is a magician.”
“I will magician him,” cried Finnian angrily. “Where does that man live?”
He was informed, and he proceeded to that direction without delay.
In no great time he came to the stronghold of the gentleman who followed ancient ways, and he demanded admittance in order that he might preach and prove the new God, and exorcise and terrify and banish even the memory of the old one; for to a god grown old Time is as ruthless as to a beggarman grown old.
But the Ulster gentleman refused Finnian admittance. He barricaded his house, he shuttered his windows, and in a gloom of indignation and protest he continued the practices of ten thousand years, and would not hearken to Finnian calling at the window or to Time knocking at his door.
But of those adversaries it was the first he redoubted.
Finnian loomed on him as a portent and a terror; but he had no fear of Time. Indeed he was the foster-brother of Time, and so disdainful of the bitter god that he did not even disdain him; he leaped over the scythe, he dodged under it, and the sole occasions on which Time laughs is when he chances on Tuan, the son of Cairill, the son of Muredac Red-neck.
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DRACULA - CHAPTER I JONATHAN HARKER’S JOURNAL [4/5]
When it grew dark there seemed to be some excitement amongst the passengers, and they kept speaking to him, one after the other, as though urging him to further speed. He lashed the horses unmercifully with his long whip, and with wild cries of encouragement urged them on to further exertions. Then through the darkness I could see a sort of patch of grey light ahead of us, as though there were a cleft in the hills. The excitement of the passengers grew greater; the crazy coach rocked on its great leather springs, and swayed like a boat tossed on a stormy sea. I had to hold on. The road grew more level, and we appeared to fly along. Then the mountains seemed to come nearer to us on each side and to frown down upon us; we were entering on the Borgo Pass. One by one several of the passengers offered me gifts, which they pressed upon me with an earnestness which would take no denial; these were certainly of an odd and varied kind, but each was given in simple good faith, with a kindly word, and a blessing, and that strange mixture of fear-meaning movements which I had seen outside the hotel at Bistritz—the sign of the cross and the guard against the evil eye. Then, as we flew along, the driver leaned forward, and on each side the passengers, craning over the edge of the coach, peered eagerly into the darkness. It was evident that something very exciting was either happening or expected, but though I asked each passenger, no one would give me the slightest explanation. This state of excitement kept on for some little time; and at last we saw before us the Pass opening out on the eastern side. There were dark, rolling clouds overhead, and in the air the heavy, oppressive sense of thunder. It seemed as though the mountain range had separated two atmospheres, and that now we had got into the thunderous one. I was now myself looking out for the conveyance which was to take me to the Count. Each moment I expected to see the glare of lamps through the blackness; but all was dark. The only light was the flickering rays of our own lamps, in which the steam from our hard-driven horses rose in a white cloud. We could see now the sandy road lying white before us, but there was on it no sign of a vehicle. The passengers drew back with a sigh of gladness, which seemed to mock my own disappointment. I was already thinking what I had best do, when the driver, looking at his watch, said to the others something which I could hardly hear, it was spoken so quietly and in so low a tone; I thought it was “An hour less than the time.” Then turning to me, he said in German worse than my own:—
“There is no carriage here. The Herr is not expected after all. He will now come on to Bukovina, and return to-morrow or the next day; better the next day.” Whilst he was speaking the horses began to neigh and snort and plunge wildly, so that the driver had to hold them up. Then, amongst a chorus of screams from the peasants and a universal crossing of themselves, a calèche, with four horses, drove up behind us, overtook us, and drew up beside the coach. I could see from the flash of our lamps, as the rays fell on them, that the horses were coal-black and splendid animals. They were driven by a tall man, with a long brown beard and a great black hat, which seemed to hide his face from us. I could only see the gleam of a pair of very bright eyes, which seemed red in the lamplight, as he turned to us. He said to the driver:—
“You are early to-night, my friend.” The man stammered in reply:—
“The English Herr was in a hurry,” to which the stranger replied:—
“That is why, I suppose, you wished him to go on to Bukovina. You cannot deceive me, my friend; I know too much, and my horses are swift.” As he spoke he smiled, and the lamplight fell on a hard-looking mouth, with very red lips and sharp-looking teeth, as white as ivory. One of my companions whispered to another the line from Burger’s “Lenore”:—
The strange driver evidently heard the words, for he looked up with a gleaming smile. The passenger turned his face away, at the same time putting out his two fingers and crossing himself. “Give me the Herr’s luggage,” said the driver; and with exceeding alacrity my bags were handed out and put in the calèche. Then I descended from the side of the coach, as the calèche was close alongside, the driver helping me with a hand which caught my arm in a grip of steel; his strength must have been prodigious. Without a word he shook his reins, the horses turned, and we swept into the darkness of the Pass. As I looked back I saw the steam from the horses of the coach by the light of the lamps, and projected against it the figures of my late companions crossing themselves. Then the driver cracked his whip and called to his horses, and off they swept on their way to Bukovina. As they sank into the darkness I felt a strange chill, and a lonely feeling came over me; but a cloak was thrown over my shoulders, and a rug across my knees, and the driver said in excellent German:—
“The night is chill, mein Herr, and my master the Count bade me take all care of you. There is a flask of slivovitz (the plum brandy of the country) underneath the seat, if you should require it.” I did not take any, but it was a comfort to know it was there all the same. I felt a little strangely, and not a little frightened. I think had there been any alternative I should have taken it, instead of prosecuting that unknown night journey. The carriage went at a hard pace straight along, then we made a complete turn and went along another straight road. It seemed to me that we were simply going over and over the same ground again; and so I took note of some salient point, and found that this was so. I would have liked to have asked the driver what this all meant, but I really feared to do so, for I thought that, placed as I was, any protest would have had no effect in case there had been an intention to delay. By-and-by, however, as I was curious to know how time was passing, I struck a match, and by its flame looked at my watch; it was within a few minutes of midnight. This gave me a sort of shock, for I suppose the general superstition about midnight was increased by my recent experiences. I waited with a sick feeling of suspense.
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LIVES, VOL.1 - LIFE OF THESEUS.[1/10]
I. As in books on geography, Sossius Senecio, the writers crowd the countries of which they know nothing into the furthest margins of their maps, and write upon them legends such as, "In this direction lie waterless deserts full of wild beasts;" or, "Unexplored morasses;" or, "Here it is as cold as Scythia;" or, "A frozen sea;" so I, in my writings on Parallel Lives, go through that period of time where history rests on the firm basis of facts, and may truly say, "All beyond this is portentous and fabulous, inhabited by poets and mythologers, and there is nothing true or certain."
When I had written the lives of Lykurgus the lawgiver and Numa the king, it appeared to me natural to go back to Romulus also, as I was engaged on the history of times so close to his. So when I was reflecting, in the words of Aeschylus,
it occurred to me to compare the founder of the fair and famous city of Athens with him, and to contrast Theseus with the father of unconquered glorious Rome. Putting aside, then, the mythological element, let us examine his story, and wherever it obstinately defies probability, and cannot be explained by natural agency, let us beg the indulgence of our readers, who will kindly make allowance for tales of antiquity.
II. Theseus appears to have several points of resemblance to Romulus. Both were unacknowledged illegitimate children, and were reputed to descend from the Gods.
"Both warriors, well we all do know,"
and both were wise as well as powerful. The one founded Rome, while the other was the joint founder of Athens; and these are two of the most famous of cities. Both carried off women by violence, and neither of them escaped domestic misfortune and retribution, but towards the end of their lives both were at variance with their countrymen, if we may put any trust in the least extravagant writings upon the subject.
III. Theseus traced his descent on the father's side from Erechtheus and the original Autochthones, while on the mother's side he was descended from Pelops. For Pelops surpassed all the other princes of the Peloponnesus in the number of his children as well as in wealth; and of these he gave many of his daughters in marriage to the chief men of the country, and established many of his sons as rulers in various cities. One of these, Pittheus, the grandfather of Theseus, founded Troezen, which is indeed but a little state, though he had a greater reputation than any man of his time for eloquence and wisdom. The nature of this wisdom of his seems to have been much of the same kind as that which made the reputation of Hesiod, in the collection of maxims known as the 'Works and Days.' One of these maxims is indeed ascribed to Pittheus:
"Let promised pay be truly paid to friends."
At any rate, this is what Aristotle the philosopher has recorded; and also Euripides, when he speaks of Hippolytus as "child of holy Pittheus," shows the prevailing opinion about Pittheus. Now Aegeus desired to have children, and the Oracle at Delphi is said to have given him the well-known response, forbidding him to have intercourse with any woman before he reached Athens, but not appearing to explain this clearly. Consequently, on his way home, he went to Troezen, and asked the advice of Pittheus about the response of the God, which ran thus:
Pittheus clearly perceived what the oracle must mean, and persuaded or cheated Aegeus into an intrigue with Aethra. Afterwards, when he discovered that he had conversed with the daughter of Pittheus, as he imagined that she might prove with child, he left behind him his sword and sandals hidden under a great stone, which had a hollow inside it exactly fitting them. This he told to Aethra alone, and charged her if a son of his should be born, and on growing to man's estate should be able to lift the stone and take from under it the deposit, that she should send him at once with these things to himself, in all secrecy, and as far as possible concealing his journey from observation. For he greatly feared the sons of Pallas, who plotted against him, and despised him on account of his childlessness, they themselves being fifty brothers, all the sons of Pallas.
IV. When Aethra's child was born, some writers say that he was at once named Theseus, from the tokens placed under the stone; others say that he was afterwards so named at Athens, when Aegeus acknowledged him as his son. He was brought up by his grandfather Pittheus, and had a master and tutor, Konnidas, to whom even to the present day, the Athenians sacrifice a ram on the day before the feast of Theseus, a mark of respect which is much more justly due to him, than those which they pay to Silanion and Parrhasius, who have only made pictures and statues of Theseus.
V. As it was at that period still the custom for those who were coming to man's estate to go to Delphi and offer to the god the first-fruits of their hair (which was then cut for the first time), Theseus went to Delphi, and they say that a place there is even to this day named after him. But he only cut the front part of his hair, as Homer tells us the Abantes did, and this fashion of cutting the hair was called Theseus's fashion because of him. The Abantes first began to cut their hair in this manner, not having, as some say, been taught to do so by the Arabians, nor yet from any wish to imitate the Mysians, but because they were a warlike race, and met their foes in close combat, and studied above all to come to a hand-to-hand fight with their enemy, as Archilochus bears witness in his verses:
So they cut their hair short in front, that their enemies might not grasp it. And they say that Alexander of Macedon for the same reason ordered his generals to have the beards of the Macedonians shaved, because they were a convenient handle for the enemy to grasp.
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THE PROPHET - CHAPTER 3
Then Almitra spoke again and said, And what of Marriage master?
And he answered saying:
You were born together, and together you shall be forevermore.
You shall be together when the white wings of death scatter your days.
Aye, you shall be together even in the silent memory of God.
But let there be spaces in your togetherness,
And let the winds of the heavens dance between you.
Love one another, but make not a bond of love:
Let it rather be a moving sea between the shores of your souls.
Fill each other’s cup but drink not from one cup.
Give one another of your bread but eat not from the same loaf. Sing and dance together and be joyous, but let each one of you be alone,
Even as the strings of a lute are alone though they quiver with the same music.
Give your hearts, but not into each other’s keeping.
For only the hand of Life can contain your hearts.
And stand together yet not too near together:
For the pillars of the temple stand apart,
And the oak tree and the cypress grow not in each other’s shadow.
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THE PROPHET - CHAPTER 3
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THE MEDITATIONS - Book I.[3/3]
17. To the Gods I owe it that I had good grandfathers and parents, a good sister, good teachers, good servants, good kinsmen, and friends, good almost all of them. I have to thank them that I never through haste and rashness offended any of them; though my temper was such as might have led me to it had occasion offered. But by their goodness no such concurrence of circumstances happened as could discover my weakness. I am further thankful that I was not longer brought up with my grandfather’s concubine, that I retained my modesty, and refrained even longer than need have been from the pleasures of love. To the Gods it is due that I lived under the government of such a prince and father as could take from me all vain glory, and convince me that it was not impossible for a prince to live in a court without guards, gorgeous robes, torches, statues, or such pieces of state and magnificence; but that he may reduce himself almost to the state of a private man, and yet not become more mean or remiss in those public affairs wherein power and authority are requisite. I thank the Gods that I have had such a brother as by his disposition might stir me to take care of myself, while at the same time he delighted me by his respect and love. I thank them that my children neither wanted good natural dispositions nor were deformed in body. I owe it to their good guidance that I made no greater progress in rhetoric and poetry, and in other studies which might have engrossed my mind had I found myself successful in them. By the Gods’ grace I forestalled the wishes of those by whom I was brought up, in promoting them to the dignities they seemed most to desire; and I did not put them off with the hope that, since they were but young, I would do it hereafter. I owe to the Gods that I ever knew Apollonius, Rusticus and Maximus; that I have had occasion often and effectually to meditate with myself and enquire what is truly the life according to Nature. And, as far as lies within the dispensation of the Gods to give suggestion, help, or inspiration, there is nothing to prevent my having already realized that life. I have fallen short of it by my own fault, and because I gave no heed to the inward monitions and almost direct instructions of the Gods, to whom be thanks that my body hath so long endured the stress of such a life as I have led. By their goodness I never had to do with either Benedicta or Theodotus; and afterwards, when I fell into some foolish passions, I was soon cured. I give thanks that, having often been displeased with Rusticus, I never did anything to him which afterwards I might have had occasion to repent; that, though my mother was destined to die young, she lived with me all her latter years; that, as often as I inclined to succour any who were either poor or had fallen into some distress, I was never answered that there was not ready money enough to do it, and that I myself never had need of the like succour from another. I must be grateful, too, that I have such a wife, so obedient, so loving, so ingenuous; that I had choice of fit and able men to whom I might commit the education of my children. I have received divine aids in dreams; as in particular, how I might stay my spitting of blood and cure my vertigo; which good fortune happily fell to me at Caieta. The Gods watched over me also when I first applied myself to philosophy. For I fell not into the hands of any Sophist, nor sat poring over many volumes, nor devoted myself to solving syllogisms, or star-gazing. That all these things should so happily fall out there was great need both for the help of fortune and for the aid of the Gods.
in the country of the quadi, by the granua.
END OF THE FIRST BOOK.
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DRACULA - CHAPTER I JONATHAN HARKER’S JOURNAL [3/5]
I soon lost sight and recollection of ghostly fears in the beauty of the scene as we drove along, although had I known the language, or rather languages, which my fellow-passengers were speaking, I might not have been able to throw them off so easily. Before us lay a green sloping land full of forests and woods, with here and there steep hills, crowned with clumps of trees or with farmhouses, the blank gable end to the road. There was everywhere a bewildering mass of fruit blossom—apple, plum, pear, cherry; and as we drove by I could see the green grass under the trees spangled with the fallen petals. In and out amongst these green hills of what they call here the “Mittel Land” ran the road, losing itself as it swept round the grassy curve, or was shut out by the straggling ends of pine woods, which here and there ran down the hillsides like tongues of flame. The road was rugged, but still we seemed to fly over it with a feverish haste. I could not understand then what the haste meant, but the driver was evidently bent on losing no time in reaching Borgo Prund. I was told that this road is in summertime excellent, but that it had not yet been put in order after the winter snows. In this respect it is different from the general run of roads in the Carpathians, for it is an old tradition that they are not to be kept in too good order. Of old the Hospadars would not repair them, lest the Turk should think that they were preparing to bring in foreign troops, and so hasten the war which was always really at loading point.
Beyond the green swelling hills of the Mittel Land rose mighty slopes of forest up to the lofty steeps of the Carpathians themselves. Right and left of us they towered, with the afternoon sun falling full upon them and bringing out all the glorious colours of this beautiful range, deep blue and purple in the shadows of the peaks, green and brown where grass and rock mingled, and an endless perspective of jagged rock and pointed crags, till these were themselves lost in the distance, where the snowy peaks rose grandly. Here and there seemed mighty rifts in the mountains, through which, as the sun began to sink, we saw now and again the white gleam of falling water. One of my companions touched my arm as we swept round the base of a hill and opened up the lofty, snow-covered peak of a mountain, which seemed, as we wound on our serpentine way, to be right before us:—
“Look! Isten szek!”—“God’s seat!”—and he crossed himself reverently.
As we wound on our endless way, and the sun sank lower and lower behind us, the shadows of the evening began to creep round us. This was emphasised by the fact that the snowy mountain-top still held the sunset, and seemed to glow out with a delicate cool pink. Here and there we passed Cszeks and Slovaks, all in picturesque attire, but I noticed that goitre was painfully prevalent. By the roadside were many crosses, and as we swept by, my companions all crossed themselves. Here and there was a peasant man or woman kneeling before a shrine, who did not even turn round as we approached, but seemed in the self-surrender of devotion to have neither eyes nor ears for the outer world. There were many things new to me: for instance, hay-ricks in the trees, and here and there very beautiful masses of weeping birch, their white stems shining like silver through the delicate green of the leaves. Now and again we passed a leiter-wagon—the ordinary peasant’s cart—with its long, snake-like vertebra, calculated to suit the inequalities of the road. On this were sure to be seated quite a group of home-coming peasants, the Cszeks with their white, and the Slovaks with their coloured, sheepskins, the latter carrying lance-fashion their long staves, with axe at end. As the evening fell it began to get very cold, and the growing twilight seemed to merge into one dark mistiness the gloom of the trees, oak, beech, and pine, though in the valleys which ran deep between the spurs of the hills, as we ascended through the Pass, the dark firs stood out here and there against the background of late-lying snow. Sometimes, as the road was cut through the pine woods that seemed in the darkness to be closing down upon us, great masses of greyness, which here and there bestrewed the trees, produced a peculiarly weird and solemn effect, which carried on the thoughts and grim fancies engendered earlier in the evening, when the falling sunset threw into strange relief the ghost-like clouds which amongst the Carpathians seem to wind ceaselessly through the valleys. Sometimes the hills were so steep that, despite our driver’s haste, the horses could only go slowly. I wished to get down and walk up them, as we do at home, but the driver would not hear of it. “No, no,” he said; “you must not walk here; the dogs are too fierce”; and then he added, with what he evidently meant for grim pleasantry—for he looked round to catch the approving smile of the rest—“and you may have enough of such matters before you go to sleep.” The only stop he would make was a moment’s pause to light his lamps.
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THE MEDITATIONS - Book I.[2/3]
15. The counsels of Maximus taught me to command myself, to judge clearly, to be of good courage in sickness and other misfortunes, to be moderate, gentle, yet serious in disposition, and to accomplish my appointed task without repining. All men believed that he spoke as he thought; and whatever he did, they knew it was done with good intent. I never found him surprised or astonished at anything. He was never in a hurry, never shrank from his purpose, was never at a loss or dejected. He was no facile smiler, but neither was he passionate or suspicious. He was ready to do good, to forgive, and to speak the truth, and gave the impression of unperverted rectitude rather than of a reformed character. No man could ever think himself despised by Maximus, and no one ever ventured to think himself his superior. He had also a good gift of humour.
16. I learned from my father gentleness and undeviating constancy in judgments formed after due reflection; not to be puffed up with glory as men understand it; to be laborious and assiduous. He taught me to give ready hearing to any man who offered anything tending to the common good; to mete out impartial justice to every one; to apprehend rightly when severity and when clemency should be used; to abstain from all impure lusts; and to use humanity towards all men. Thus he left his friends at liberty to sup with him or not, to go abroad with him or not, exactly as they inclined; and they found him still the same if some urgent business had prevented them from obeying his commands. I learned of him accuracy and patience in council, for he never quitted an enquiry satisfied with first impressions. I observed his zeal to retain his friends without being fickle or over fond; his contentment in every condition; his cheerfulness; his forethought about very distant events; his unostentatious attention to the smallest details; his restraint of all popular applause and flattery. Ever watchful of the needs of the Empire, a careful steward of the public revenue, he was tolerant of the censure of others in affairs of that kind. He was neither a superstitious worshipper of the Gods, nor an ambitious pleaser of men, nor studious of popularity, but in all things sober and steadfast, well skilled in what was honourable, never affecting novelties. As to the things which make the ease of life, and which fortune can supply in such abundance, he used them without pride, and yet with all freedom: enjoyed them without affectation when they were present, and when absent he found no want of them. No man could call him sophist, buffoon, or pedant. He was a man of ripe experience, a full man, one who could not be flattered, and who could govern himself as well as others. I further observed that he honoured all who were true philosophers, without upbraiding the rest, and without being led astray by any. His manners were easy, his conversation delightful, but not cloying. He took regular but moderate care of his body, neither as one over fond of life or of the adornment of his person, nor as one who despised these things. Thus, through his own care, he seldom needed any medicines, whether salves or potions. It was his special merit to yield without envy to any who had acquired any special faculty, as either eloquence, or learning in the Law, in ancient customs, or the like; and he aided such men strenuously, so that every one of them might be regarded and esteemed for his special excellence. He observed carefully the ancient customs of his forefathers, and preserved, without appearance of affectation, the ways of his native land. He was not fickle and capricious, and loved not change of place or employment. After his violent fits of headache he would return fresh and vigorous to his wonted affairs. Of secrets he had few, and these seldom, and such only as concerned public matters. He displayed discretion and moderation in exhibiting shows for the entertainment of the people, in his public works, in largesses and the like; and in all those things he acted like one who regarded only what was right and becoming in the things themselves, and not the reputation that might follow after. He never bathed at unseasonable hours, had no vanity in building, was never solicitous either about his food or about the make or colour of his clothes, or about the beauty of his servants. His dress came from Lorium—his villa on the coast—and was of Lanuvian wool for the most part. It is remembered how he used the tax-collector at Tusculum who asked his pardon, and all his behaviour was of a piece with that. He was far from being inhuman, or implacable, or violent; never doing anything with such keenness that one could say he was sweating about it, in all things he reasoned distinctly, as one at leisure, calmly, regularly, resolutely, and consistently. A man might fairly apply that to him which is recorded of Socrates: that he could both abstain from and enjoy these things, in want whereof many show themselves weak, and, in the possession, intemperate. To be strong in abstinence and temperate in enjoyment, to be sober in both—these are qualities of a man of perfect and invincible soul, as was shown in the sickness of Maximus.
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FRANKENSTEIN - Letter 2[2/2]
But to return to dearer considerations. Shall I meet you again, after having traversed immense seas, and returned by the most southern cape of Africa or America? I dare not expect such success, yet I cannot bear to look on the reverse of the picture. Continue for the present to write to me by every opportunity: I may receive your letters on some occasions when I need them most to support my spirits. I love you very tenderly. Remember me with affection, should you never hear from me again.
Your affectionate brother, Robert Walton
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FRANKENSTEIN - Letter 2[2/2]
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