The Crock of Gold (eBook)

James Stephens (Autor)

eBook Download: EPUB

2018
224 Seiten
Charles River Editors (Verlag)
978-1-5080-1566-6 (ISBN)

Infos

James Stephens (1880 - 1950) was an Irish novelist and poet.  Among Stephens' most famous novels are The Charwoman's Daughter and The Crock of Gold.  This edition of The Crock of Gold includes a table of contents.

Textauszug

CHAPTER II

………………

TO THE LONELY HOUSE IN the pine wood people sometimes came for advice on subjects too recondite for even those extremes of elucidation, the parish priest and the tavern. These people were always well received, and their perplexities were attended to instantly, for the Philosophers liked being wise and they were not ashamed to put their learning to the proof, nor were they, as so many wise people are, fearful lest they should become poor or less respected by giving away their knowledge. These were favourite maxims with them:

You must be fit to give before you can be fit to receive.

Knowledge becomes lumber in a week, therefore, get rid of it.

The box must be emptied before it can be refilled.

Refilling is progress.

A sword, a spade, and a thought should never be allowed to rust.

The Grey Woman and the Thin Woman, however, held opinions quite contrary to these, and their maxims also were different:

A secret is a weapon and a friend.

Man is God’s secret, Power is man’s secret, Sex is woman’s secret.

By having much you are fitted to have more.

There is always room in the box.

The art of packing is the last lecture of wisdom.

The scalp of your enemy is progress.

Holding these opposed views it seemed likely that visitors seeking for advice from the Philosophers might be astonished and captured by their wives; but the women were true to their own doctrines and refused to part with information to any persons saving only those of high rank, such as policemen, gombeen men, and district and county councillors; but even to these they charged high prices for their information, and a bonus on any gains which accrued through the following of their advices. It is unnecessary to state that their following was small when compared with those who sought the assistance of their husbands, for scarcely a week passed but some person came through the pine wood with his brows in a tangle of perplexity.

In these people the children were deeply interested. They used to go apart afterwards and talk about them, and would try to remember what they looked like, how they talked, and their manner of walking or taking snuff. After a time they became interested in the problems which these people submitted to their parents and the replies or instructions wherewith the latter relieved them. Long training had made the children able to sit perfectly quiet, so that when the talk came to the interesting part they were entirely forgotten, and ideas which might otherwise have been spared their youth became the commonplaces of their conversation.

When the children were ten years of age one of the Philosophers died. He called the household together and announced that the time had come when he must bid them all good-bye, and that his intention was to die as quickly as might be. It was, he continued, an unfortunate thing that his health was at the moment more robust than it had been for a long time, but that, of course, was no obstacle to his resolution, for death did not depend upon ill-health but upon a multitude of other factors with the details whereof he would not trouble them.

His wife, the Grey Woman of Dun Gortin, applauded this resolution and added as an amendment that it was high time he did something, that the life he had been leading was an arid and unprofitable one, that he had stolen her fourteen hundred maledictions for which he had no use and presented her with a child for which she had none, and that, all things concerned, the sooner he did die and stop talking the sooner everybody concerned would be made happy.

The other Philosopher replied mildly as he lit his pipe: “Brother, the greatest of all virtues is curiosity, and the end of all desire is wisdom; tell us, therefore, by what steps you have arrived at this commendable resolution.”

To this the Philosopher replied: “I have attained to all the wisdom which I am fitted to bear. In the space of one week no new truth has come to me. All that I have read lately I knew before; all that I have thought has been but a recapitulation of old and wearisome ideas. There is no longer an horizon before my eves. Space has narrowed to the petty dimensions of my thumb. Time is the tick of a clock. Good and evil are two peas in the one pod. My wife’s face is the same for ever. I want to play with the children, and yet I do not want to. Your conversation with me, brother, is like the droning of a bee in a dark cell. The pine trees take root and grow and die.—It’s all bosh. Good-bye.”

His friend replied:

“Brother, these are weighty reflections, and I do clearly perceive that the time has come for you to stop. I might observe, not in order to combat your views, but merely to continue an interesting conversation, that there are still some knowledges which you have not assimilated—you do not yet know how to play the tambourine, nor how to be nice to your wife, nor how to get up first in the morning and cook the breakfast. Have you learned how to smoke strong tobacco as I do? or can you dance in the moonlight with a woman of the Shee? To understand the theory which underlies all things is not sufficient. It has occurred to me, brother, that wisdom may not be the end of everything. Goodness and kindliness are, perhaps, beyond wisdom. Is it not possible that the ultimate end is gaiety and music and a dance of joy? Wisdom is the oldest of all things. Wisdom is all head and no heart. Behold, brother, you are being crushed under the weight of your head. You are dying of old age while you are yet a child.”

“Brother,” replied the other Philosopher, “your voice is like the droning of a bee in a dark cell. If in my latter days I am reduced to playing on the tambourine and running after a hag in the moonlight, and cooking your breakfast in the grey morning, then it is indeed time that I should die. Good-bye, brother.”

So saying, the Philosopher arose and removed all the furniture to the sides of the room so that there was a clear space left in the centre. He then took off his boots and his coat, and standing on his toes he commenced to gyrate with extraordinary rapidity. In a few moments his movements became steady and swift, and a sound came from him like the humming of a swift saw; this sound grew deeper and deeper, and at last continuous, so that the room was filled with a thrilling noise. In a quarter of an hour the movement began to noticeably slacken. In another three minutes it was quite slow. In two more minutes he grew visible again as a body, and then he wobbled to and fro, and at last dropped in a heap on the floor. He was quite dead, and on his face was an expression of serene beatitude.

“God be with you, brother,” said the remaining Philosopher, and he lit his pipe, focused his vision on the extreme tip of his nose, and began to meditate profoundly on the aphorism whether the good is the all or the all is the good. In another moment he would have become oblivious of the room, the company, and the corpse, but the Grey Woman of Dun Gortin shattered his meditation by a demand for advice as to what should next be done. The Philosopher, with an effort, detached his eyes from his nose and his mind from his maxim.

“Chaos,” said he, “is the first condition. Order is the first law. Continuity is the first reflection. Quietude is the first happiness. Our brother is dead—bury him.” So saying, he returned his eyes to his nose, and his mind to his maxim, and lapsed to a profound reflection wherein nothing sat perched on insubstantiality, and the Spirit of Artifice goggled at the puzzle.

The Grey Woman of Dun Gortin took a pinch of snuff from her box and raised the keen over her husband:

“You were my husband and you are dead.

It is wisdom that has killed you.

If you had listened to my wisdom instead of to your own you would still be a trouble to me and I would still be happy.

Women are stronger than men—they do not die of wisdom.

They are better than men because they do not seek wisdom.

They are wiser than men because they know less and understand more.

I had fourteen hundred maledictions, my little store, and by a trick you stole them and left me empty.

You stole my wisdom and it has broken your neck.

I lost my knowledge and I am yet alive raising the keen over your body, but it was too heavy for you, my little knowledge.

You will never go out into the pine wood in the morning, or wander abroad on a night of stars.

You will not sit in the chimney-corner on the hard nights, or go to bed, or rise again, or do anything at all from this day out.

Who will gather pine cones now when the fire is going down, or call my name in the empty house, or be angry when the kettle is not boiling?

Now I am desolate indeed. I have no knowledge, I have no husband, I have no more to say.”

“If I had anything better you should have it,” said she politely to the Thin Woman of Inis Magrath.

“Thank you,” said the Thin Woman, “it was very nice. Shall I begin now? My husband is meditating and we may be able to annoy him.”

“Don’t trouble yourself,” replied the other, “I am past enjoyment and am, moreover, a respectable woman.”

“That is no more than the truth, indeed.”

“I have always done the right thing at the right time.”

“I’d be the last body in the world to deny that,” was the warm...

Produkt-Details

• Erscheint lt. Verlag: 22.3.2018
• Sprache: englisch
• Themenwelt: Literatur ► Historische Romane
• Themenwelt: Literatur ► Märchen / Sagen
• Themenwelt: Literatur ► Romane / Erzählungen
• Schlagworte: Adventure • charwoman's daughter • Classic • Fairy tale • Folklore • Ireland • Irish
• ISBN-10: 1-5080-1566-X / 150801566X
• ISBN-13: 978-1-5080-1566-6 / 9781508015666