Men and Women - Robert Browning (ink book reader .TXT) 📗

at cross purposes.
Should his child sicken unto death, why, look
For scarce abatement of his cheerfulness, 160
Or pretermission of the daily craft!
While a word, gesture, glance from that same child
At play or in the school or laid asleep,
Will startle him to an agony of fear,
Exasperation, just as like. Demand
The reason why—"'t is but a word," object—
"A gesture"—he regards thee as our lord
Who lived there in the pyramid alone,
Looked at us (dost thou mind?) when, being young,
We both would unadvisedly recite 170
Some charm's beginning, from that book of his,
Able to bid the sun throb wide and burst
All into stars, as suns grown old are wont.
Thou and the child have each a veil alike
Thrown o'er your heads, from under which ye both
Stretch your blind hands and trifle with a match
Over a mine of Greek fire, did ye know!
He holds on firmly to some thread of life—
(It is the life to lead perforcedly)
Which runs across some vast distracting orb 180
Of glory on either side that meagre thread,
Which, conscious of, he must not enter yet—
The spiritual life around the earthly life:
The law of that is known to him as this,
His heart and brain move there, his feet stay here.
So is the man perplext with impulses
Sudden to start off crosswise, not straight on,
Proclaiming what is right and wrong across,
And not along, this black thread through the blaze—
"It should be" balked by "here it cannot be." 190
And oft the man's soul springs into his face
As if he saw again and heard again
His sage that bade him "Rise" and he did rise.
Something, a word, a tick o' the blood within
Admonishes: then back he sinks at once
To ashes, who was very fire before,
In sedulous recurrence to his trade
Whereby he earneth him the daily bread;
And studiously the humbler for that pride,
Professedly the faultier that he knows 200
God's secret, while he holds the thread of life.
Indeed the especial marking of the man
Is prone submission to the heavenly will—
Seeing it, what it is, and why it is.
'Sayeth, he will wait patient to the last
For that same death which must restore his being
To equilibrium, body loosening soul
Divorced even now by premature full growth:
He will live, nay, it pleaseth him to live
So long as God please, and just how God please. 210
He even seeketh not to please God more
(Which meaneth, otherwise) than as God please.
Hence, I perceive not he affects to preach
The doctrine of his sect whate'er it be,
Make proselytes as madmen thirst to do:
How can he give his neighbor the real ground,
His own conviction? Ardent as he is—
Call his great truth a lie, why, still the old
"Be it as God please" reassureth him.
I probed the sore as thy disciple should: 220
"How, beast," said I, "this stolid carelessness
Sufficeth thee, when Rome is on her march
To stamp out like a little spark thy town,
Thy tribe, thy crazy tale and thee at once?"
He merely looked with his large eyes on me.
The man is apathetic, you deduce?
Contrariwise, he loves both old and young,
Able and weak, affects the very brutes
And birds—how say I? flowers of the field—
As a wise workman recognizes tools 230
In a master's workshop, loving what they make.
Thus is the man as harmless as a lamb:
Only impatient, let him do his best,
At ignorance and carelessness and sin—
An indignation which is promptly curbed:
As when in certain travel I have feigned
To be an ignoramus in our art
According to some preconceived design,
And happed to hear the land's practitioners
Steeped in conceit sublimed by ignorance, 240
Prattle fantastically on disease,
Its cause and cure—and I must hold my peace!

Thou wilt object—Why have I not ere this
Sought out the sage himself, the Nazarene
Who wrought this cure, inquiring at the source,
Conferring with the frankness that befits?
Alas! it grieveth me, the learned leech
Perished in a tumult many years ago,
Accused—our learning's fate—of wizardry,
Rebellion, to the setting up a rule 250
And creed prodigious as described to me.
His death, which happened when the earthquake fell
(Prefiguring, as soon appeared, the loss
To occult learning in our lord the sage
Who lived there in the pyramid alone)
Was wrought by the mad people—that's their wont!
On vain recourse, as I conjecture it,
To his tried virtue, for miraculous help—
How could he stop the earthquake? That's their way!
The other imputations must be lies; 260
But take one, though I loathe to give it thee,
In mere respect for any good man's fame.
(And after all, our patient Lazarus
Is stark mad; should we count on what he says?
Perhaps not: though in writing to a leech
'Tis well to keep back nothing of a case.)
This man so cured regards the curer, then,
As—God forgive me! who but God himself,
Creator and sustainer of the world,
That came and dwelt in flesh on it awhile! 270
—'Sayeth that such an one was born and lived,
Taught, healed the sick, broke bread at his own house;
Then died, with Lazarus by, for aught I know,
And yet was . . . what I said nor choose repeat,
And must have so avouched himself, in fact,
In hearing of this very Lazarus
Who saith—but why all this of what he saith?
Why write of trivial matters, things of price
Calling at every moment for remark?
I noticed on the margin of a pool 280
Blue-flowering borage, the Aleppo sort,
Aboundeth, very nitrous. It is strange!

Thy pardon for this long and tedious case,
Which, now that I review it, needs must seem
Unduly dwelt on, prolixly set forth!
Nor I myself discern in what is writ
Good cause for the peculiar interest
And awe indeed this man has touched me with.
Perhaps the journey's end, the weariness
Had wrought upon me first. I met him thus: 290
I crossed a ridge of short sharp broken hills
Like an old lion's cheek teeth. Out there came
A moon made like a face with certain spots
Multiform, manifold and menacing:
Then a wind rose behind me. So we met
In this old sleepy town at unaware,
The man and I. I send thee what is writ.
Regard it as a chance, a matter risked
To this ambiguous Syrian—he may lose,
Or steal, or give it thee with equal good. 300
Jerusalem's repose shall make amends
For time this letter wastes, thy time and mine;
Till when, once more thy pardon and farewell!

The very God! think, Abib; dost thou think?
So, the All-Great, were the All-Loving too—
So, through the thunder comes a human voice
Saying, "0 heart I made, a heart beats here!
Face, my hands fashioned, see it in myself!
Thou hast no power nor mayst conceive of mine,
But love I gave thee, with myself to love, 310
And thou must love me who have died for thee!"
The madman saith He said so: it is strange.

NOTES

"An Epistle" gives the observations and opinions of Karshish, the Arab physician, writing to Abib, his master, upon meeting with Lazarus after he has been raised from the dead. Well versed in Eastern medical lore, he tries to explain the extraordinary phenomenon according to his knowledge. He attributes Lazarus' version of the miracle to mania induced by trance, and the means used by the Nazarene physician to awaken him, and strengthens his view by describing the strange state of mind in which he finds Lazarus—like a child with no appreciation of the relative values of things. Through his renewal of life he had caught a glimpse of it from the infinite point of view, and lives now only with the desire to please God. His sole active quality is a great love for all humanity, his impatience manifests itself only at sin and ignorance, and is quickly curbed. Karshish, not able to realize this new plane of vision in which had been revealed to Lazarus the equal worth of all things in the divine plan, is incapable of understanding Lazarus; but in spite of his attempt to make light of the case, he is deeply impressed by the character of Lazarus, and has besides a hardly acknowledged desire to believe in this revelation, told of by Lazarus, of God as Love. Professor Corson says of this poem: "It may be said to polarize the idea, so often presented in Browning's poetry, that doubt is a condition of the vitality of faith."

17. Snakestone: a name given to any substance used as a remedy for snake-bites; for example, some are of chalk, some of animal charcoal, and some of vegetable substances.

28. Vespasian: Nero's general who marched against Palestine in 66, and was succeeded in the command, when he was proclaimed Emperor (70-79), by his son, Titus.

29. Black lynx: the Syrian lynx is distinguished by black ears.

43. Tertians: fevers, recurring every third day; hence the name.

44. Falling-sickness: epilepsy. Caesar's disease ("Julius Caesar," I. 2, 258).

45. There's a spider here: "The habits of the aranead here described point very clearly to some one of the Wandering group, which stalk their prey in the open field or in divers lurking-places, and are distinguished by this habit from the other great group, known as the Sedentary spiders, because they sit or hang upon their webs and capture their prey by means of silken snares. The next line is not determinative of the species, for there is a great number of spiders any one of which might be described as 'Sprinkled with mottles on an ash-gray back.' We have a little Saltigrade or Jumping spider, known as the Zebra spider (Epiblemum scenicum), which is found in Europe, and I believe also in Syria. One often sees this species and its congeners upon the ledges of rocks, the edges of tombstones, the walls of buildings, and like situations, hunting their prey, which they secure by jumping upon it. So common is the Zebra spider, that I might think that Browning referred to it, if I were not in doubt whether he would express the stripes of white upon its ash-gray abdomen by the word 'mottles.' However, there arc other spiders belonging to the same tribe (Saltigrades) that really are mottled. There are also spiders known as the Lycosids or Wolf spiders or Ground spiders, which are often of an ash-gray color, and marked with little whitish spots after the manner of Browning's Syrian species. Perhaps the poet had one of these in mind, at least he accurately describes their manner of seeking prey. The next line is an interrupted one, 'Take five and drop them. . . .' Take five what? Five of these ash-gray mottled spiders? Certainly. But what can be meant by the expression 'drop them'? This opens up to us a strange chapter in human superstition. It was long a prevalent idea that the spider in various forms possessed some occult power of healing, and men administered it internally or applied it externally as a cure for many diseases. Pliny gives a number