Auld Lang Syne

It will scarcely be Annie, I think, though she liked him in days gone by;
Was that why she came? – but what thoughts are these for one who is going to die?

I hope he will come ere I go, though I feel no longer the thirst
For the sound of his voice, and the light of his eye, that I used to feel at first:
’Tis not that I love him less, but death dries, like a whirlwind of fire,
The tender springs of innocent love, and the torrents of strong desire.

And I know we shall meet again.  I have done many things that are wrong,
But, surely, the Lord of Life and of Love, cannot bear to be angry long.
I am only a girl of eighteen, and have had no teacher but love;
And, it may be, the sorrow and pain I have known will be counted for me, above;

For I doubt if the minister knows all the depths of the goodness of God,
When he says He is jealous of earthly love, and bids me bow down ’neath the rod.
He is learnèd and wise, I know, but, somehow, to dying eyes
God opens the secret doors of the shrine that are closed to the learnèd and wise.

So now I am ready to go, for I know He will do what is best,
Though he call me away while the sun is on high, like a child sent early to rest.
I should like to see Francis look on our child, though the longing is over and past —
But what is that footstep upon the stair?  Oh! my darling – at last! at last!

ECHOES

On Thursday I sat in the choir of Canterbury Cathedral and watched the Bishops, Deans, Canons, and other clergy as they walked up in procession, leading the new Archbishop. The Archbishop seemed, I thought, to look with sheepish glances at two young men in full ball-room dress, who walked behind, holding up his long train; and I am satisfied that nothing but the proprieties of the place prevented his Grace from kicking them both, and carrying his tail in his own hands. The clergy, in their white gowns, with their various University colours, presented a rather pleasant appearance in the aggregate, and, with the environment of the old Cathedral arches, I thought they must have appeared to the best advantage. But while I gazed upon the old Archbishop and those who were doing him homage, the first notes of a distant chant broke faintly through the air. The choristers had just entered the western door far away, and as they slowly moved at the end of the long procession, they uttered a sweet old Gregorian chant. At first, as I listened, I thought how very sweet it was; then I thought it was in danger of becoming monotonous; nevertheless, the little cherubs had not consulted me about the length of it, and so continued their chant. But then the old music began to strike me with subtle effects, like the strain of some long sound-seasoned Cremona violin. And at length it began to work some strange spell upon me, and weave for my ear echoes caught up as it were from the dead past which before had seemed sleeping in its many tombs around. The echoes of wild pagan song, uttered with the tramp of mystic dances, gathering at last to the dying groan of some poor wretch perishing on a rude altar that a complacent smile may be won to the face of his god. The echo of the voice of a monk who finds that altar, and raises the crucifix above it. His voice blends with the outcry of the people for their old gods, and the loud command of the baptized King. What wild echoes are these hiding under that outburst of young voices? The echoes of a thousand savage martyrs who will not bow down to the Pope. Their protest is stifled with their blood; they pass to Valhalla for whose All-Father they have died; and the howling tempest marks his passage over the scene. Echoes again; the sounds of war. Hark! a tumult – words of anger – a hoarse cry – an Archbishop’s last sigh as his life ebbs away on the floor – there on the spot near the choir’s gate, where Archbishop Tait now gazes as if he could see the stark form of à-Becket lying there. Yes, plainly I heard that groan in the Gregorian chant. Then there were the echoes of stripes. A King in the dark crypt, beneath the shrine of the murdered Archbishop, now canonized, is being scourged in penance for his sins. Blended with these, the echoes of the voices of the great prelates and princes of many kingdoms, who have come to build a shrine for the martyr: their exclamations before the shrine decked with all the gleaming gems owned by the monarchs of Europe. One of them, Louis of France, has refused to offer a diamond, the finest in the world, but when the shrine is uncovered, the stone leaps from his ring and sets itself in the centre of the brilliants. The people shout, nay, weep with excitement at this miracle. All these I heard again in the chant. Then came pathetic echoes out of many ages: the tones of mourners as they followed here their honoured dead; the prayers of souls here aspiring towards the mysteries of existence; voices of hearts that found peace; the sobs of those who found it not; the low-toned benediction or exhortation of confessors. The voices of priests from pulpits, and of those who responded. All are hushed in death; but I heard their awakened echoes. The echoes of tolling bells, of marriage chimes. The tones of marriage vows. The startled cry of the infant wondering at the holy water sprinkled upon it. The echoes of Chaucer’s merry or sad pilgrims with their gracious or wanton stories, beguiling their way to the old inn near Christ Church Gate, which one seeks now only to find it has been burnt down. The echoes of their prayers for health at St. Dunstan’s or St. Thomas’s Shrine, and that other shrine where the stones are worn deepest with the knees of pilgrims, but whose saint is unknown. All these echoes were awakened for my ear by the sweet chant of the boys in Canterbury Cathedral; and unreal as they were, I confess they still seem to me more real than the actual prayers for the confusion of Dr. Tait’s imaginary enemies, or the ceremony of his enthronement. To sit upon fourteen centuries and see a London gentleman in a coat so much too large for him that his friends have to hold up its skirts for him, and to see plethoric Englishmen, suggestive of sirloins, on their knees praying that the snares set for their feet shall be broken, – produced in me feelings, to say the least, of a mixed character; such as those which may have been experienced by the landlady in the Strand, when she found that her lodger Mr. Taylor (the Platonist) had sacrificed a bull to Jupiter in her back parlour. There is something not undignified in an old Greek sacrificing a heifer, laurel-crowned, to Zeus; and there is something not unimpressive in old missionaries of the Cross struggling with pagan foes, and symbolizing their faith in their vesture and in their candles which lit up the caves to which they often had to fly. But to the crowd that went down between business and business, to see so long as a return-ticket permitted this effigy of a real past, there must have been more absurdity than impressiveness in it. From the whole pageant I recall with pleasure only the long sweet chant, – a theme ensouled by genius and piety, – which, between the doorway and the altar, filled the old Cathedral and made it a vast organ, with historic tones breathing the echoes of millions of heaven-seeking pilgrims whose prayers and hymns began at that spot before the advent of Christianity, and may perhaps remain there after it has passed away.

EXPEDIENCY

Thus to his scholars once Confucius said:
Better to die than not be rich: get wealth.
He who has nothing, trust me, nothing is;
Nay, tenfold worse than nothing.  Not to be
Is neither good nor bad; but to be poor! —
’Tis to be nothing with an envious wish,
A zero conscious of nonentity.
To get wealth, and to keep it – this is all,
And the one rule of life, expediency.
This was the lesson that the master taught,
And then he gave some rules for getting wealth:
Happy, who once can say, I have a thing.
All things are given us, all things to be had,
Except, alas! the faculty of having.
If you are sated with one dish of fruit,
Why, no more fruit have you, to call it having,
Though a whole Autumn lay in heaps about you.
How to have, this, my scholars, would I teach.
Yet who can teach it? it is great and hard.
This one thing dare I say.  Be not deceived,
Nor dream that those called rich have anything;
Who think that what the pocket treasures up,
And jealous foldings of the robe, is theirs;
Theirs all the plate the burglar cannot reach,
Theirs all the land they warn the traveller off:
Fools!  Because we are poorer, are they rich?
What is none other’s, is it therefore theirs?
Endeavour, O my scholars, to be rich,
Scheme to get riches when you wake from sleep,
All day pursue them, pray for them at night.
As when one leans long time upon his hand,
Then, moving it, finds all its strength is gone
And it can now grasp nothing, so the soul
Loses in listlessness the grasping power,
And in the midst of wealth, has nothing still.
I know not, O my scholars, how to bring
The tingling blood through the soul’s palsied limbs,
But when ’tis done how rich the soul may be
How royal in possessions, I can tell, —
One half of wisdom – seek elsewhere the other.
The gods divorce knowledge of good from good.
He who is happy and rich does seldom know it,
And he who knows the true wealth seldom has it.
Not only all this world of eye and ear
Becomes his house and palace of delights
Whose soul has grasping power; so that each form
To him becomes a picture that is his,
The light-stream as a fountain in his court,
The murmur of all movement music to him,
And time’s mere lapse rhythmical in his heart.
Not only so; a greater treasure still,
The lives of other men, by sympathy
Incorporated with his own, are his.
Get wealth, my scholars, this wealth first of all.
One life is beggary; live a thousand lives.
In those about you live and those remote;
Live many lives at once and call it country,
And call it kind; in the great future live
And make it in your life rehearse its life,
And make the pallid past repeat its life.
Be public-hearted and be myriad-soul’d,
So shall you noble be as well as rich,
And as a king watch for the general good.
Raised to a higher level, you shall find
With large enjoyments vast constraints, vast cares.
Be swayed by wider interests, be touched
By wiser instincts of the experienced heart,
And, since all greatness is a ponderous weight,
Be capable of vaster sufferance.
Your joys shall be as heaven, your griefs as hell.
Rise early, O my scholars, to be rich,