Эдвард Бульвер-Литтон - A Strange Story — Complete

It so happened that I had about me some roots of the white lily, which I meant, before returning home, to leave with a patient suffering from one of those acute local inflammations, in which that simple remedy often affords great relief. I cut up one of these roots, and bound the cooling leaves to the wounded hand with my handkerchief.

“There,” said I. “Fortunately if you feel pain more sensibly than others, you will recover from it more quickly.” And in a few minutes my companion felt perfectly relieved, and poured out his gratitude with an extravagance of expression and a beaming delight of countenance which positively touched me.

“I almost feel,” said I, “as I do when I have stilled an infant’s wailing, and restored it smiling to its mother’s breast.”

“You have done so. I am an infant, and Nature is my mother. Oh, to be restored to the full joy of life, the scent of wild flowers, the song of birds, and this air—summer air—summer air!”

I know not why it was, but at that moment, looking at him and hearing him, I rejoiced that Lilian was not at L——. “But I came out to bathe. Can we not bathe in that stream?”

“No. You would derange the bandage round your hand; and for all bodily ills, from the least to the gravest, there is nothing like leaving Nature at rest the moment we have hit on the means which assist her own efforts at cure.”

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OEuvres inedites de Maine de Biran, vol. i. See introduction.

OEuvres inedites de Maine de Biran, vol. iii. p. 546 (Anthropologie).

OEuvres inedites de Maine de Biran, vol. iii. p. 524.

“The Golden Ass” of Apuleius.

Sir William Hamilton: Lectures on Metaphysics, p. 40.

Jacobi: Von der Gottlichen Dingen; Werke, p. 424-426.

Translation, 1776, Yol. ii. p. 103.

Muller’s “Elements of Physiology,” vol. ii. p. 134. Translated by Dr. Baley.

Cowley, who wrote so elaborate a series of amatory poems, is said “never to have been in love but once, and then he never had resolution to tell his passion.”—Johnson’s “Lives of the Poets:” COWLEY.

Mrs. Poyntz here makes a mistake in law which, though very evident, her listeners do not seem to have noticed. Her mistake will be referred to later.

“According to the views we have mentioned, we must ascribe life to a gas, that is, to an aeriform body.”—Liebig: “Organic Chemistry,” Mayfair’s translation, p.363.—It is perhaps not less superfluous to add that Liebig does not support the views “according to which life must be ascribed to a gas,” than it would be to state, had Dugald Stewart been quoted as writing, “According to the views we have mentioned the mind is but a bundle of impressions,” that Dugald Stewart was not supporting, but opposing, the views of David Hume. The quotation is merely meant to show, in the shortest possible compass, that there are views entertained by speculative reasoners of our day which, according to Liebig, would lead to the inference at which Margrave so boldly arrives. Margrave is, however, no doubt, led to his belief by his reminiscences of Van Helmont, to whose discovery of gas he is referring. Van Helmont plainly affirms “that the arterial spirit of our life is of the nature of a gas;” and in the same chapter (on the fiction of elementary complexions and mixtures) says, “Seeing that the spirit of our life, since it is a gas, is most mightily and swiftly affected by any other gas,” etc. He repeats the same dogma in his treatise on “Long Life,” and indeed very generally throughout his writings, observing, in his chapter on the Vital Air, that the spirit of life is a salt, sharp vapour, made of the arterial blood, etc. Liebig, therefore, in confuting some modern notions as to the nature of contagion by miasma, is leading their reasonings back to that assumption in the Brawn of physiological science by which the discoverer of gas exalted into the principle of life the substance to which he first gave the name, now so familiarly known. It is nevertheless just to Van Helmont to add that his conception of the vital principle was very far from being as purely materialistic as it would seem to those unacquainted with his writings; for he carefully distinguishes that principle of life which he ascribes to a gas, and by which he means the sensuous animal life, from the intellectual immortal principle of soul. Van Helmont, indeed, was a sincere believer of Divine Revelation. “The Lord Jesus is the way, the truth, and the life,” says with earnest humility this daring genius, in that noble chapter “On the completing of the mind by the ‘prayer of silence,’ and the loving offering tip of the heart, soul, and strength to the obedience of the Divine will,” from which some of the most eloquent of recent philosophers, arguing against materialism, have borrowed largely in support and in ornament of their lofty cause.