Edgar Allan Poe: Complete Tales and Poems. Эдгар Аллан По
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a word—couldn’t [C°: could’nt] get in a syllable edgeways—attacked, consequently, with epilepsis—Blab made his escape—damn all fools!—they took me up for dead, and put me in this place—pretty doings all of them!—heard all you said about me—every word a lie—horrible!—wonderful!—outrageous!—hideous!·73·—incomprehensible!—et cetera—et cetera—et cetera—et cetera—”———
It is impossible to conceive my astonishment at so unexpected a discourse; or the joy with which I became gradually convinced that the breath so fortunately caught by the gentleman (whom I soon recognized as my neighbor Windenough) was, in fact, the identical expiration mislaid by myself in the conversation with my wife. Time, place, and circumstance rendered it a matter beyond question. I did not, however, immediately release my hold upon Mr. W.’s proboscis—not at least during the long period in which the inventor of lombardy-poplars continued to favor me with his explanations.
In this respect I was actuated by that habitual prudence which has ever been my predominating trait. I reflected that many difficulties might still lie in the path of my preservation which only extreme exertion on my part would be able to surmount. Many persons, I considered, are prone to estimate commodities in their possession—however valueless to the then proprietor—however troublesome, or distressing—in direct ratio with the advantages to be derived by others from their attainment, or by themselves from their abandonment. Might not this be the case with Mr. Windenough? In displaying anxiety for the breath of which he was at present so willing to get rid, might I not lay myself open to the exactions of his avarice? There are scoundrels in this world, I remembered with a sigh, who will not scruple to take unfair opportunities with even a next door neighbor, and (this remark is from Epictetus) it is precisely at that time when men are most anxious to throw off the burden of their own calamities that they feel the least desirous of relieving them in others.
Upon considerations similar to these, and still retaining my grasp upon the nose of Mr. W., I accordingly thought proper to model my reply.
“Monster!” I began in a tone of the deepest indignation, “monster; and double-winded idiot!—dost thou whom, for thine ·74· iniquities, it has pleased heaven to accurse with a two-fold respiration—dost thou, I say, presume to address me in the familiar language of an old acquaintance?—“I lie,” forsooth! and “hold my tongue,” to be sure!—pretty conversation, indeed, to a gentleman with a single breath!—all this, too, when I have it in my power to relieve the calamity under which thou dost so justly suffer—to curtail the superfluities of thine unhappy respiration.”
Like Brutus, I paused for a reply—with which, like a tornado, Mr. Windenough immediately overwhelmed me. Protestation followed upon protestation, and apology upon apology. There were no terms with which he was unwilling to comply, and there were none of which I failed to take the fullest advantage.
Preliminaries being at length arranged, my acquaintance delivered me the respiration; for which (having carefully examined it) I gave him afterwards a receipt.
I am aware that by many I shall be held to blame for speaking, in a manner so cursory, of a transaction so impalpable. It will be thought that I should have entered more minutely into the details of an occurrence by which—and this is very true—much new light might be thrown upon a highly interesting branch of physical philosophy.
To all this I am sorry that I cannot reply. A hint is the only answer which I am permitted to make. There were circumstances—but I think it much safer upon consideration to say as little as possible about an affair so delicate—so delicate, I repeat, and at the time involving the interests of a third party whose sulphurous resentment I have not the least desire, at this moment, of incurring.
We were not long after this necessary arrangement in effecting an escape from the dungeons of the sepulchre. The united strength of our resuscitated voices was soon sufficiently apparent. Scissors, the Whig Editor, republished a treatise upon “the nature and origin of subterranean noises.” A reply—rejoinder—confutation·75·—and justification—followed in the columns of a Democratic Gazette. It was not until the opening of the vault to decide the controversy, that the appearance of Mr. Windenough and myself proved both parties to have been decidedly in the wrong.
I cannot conclude these details of some very singular passages in a life at all times sufficiently eventful, without again recalling to the attention of the reader the merits of that indiscriminate philosophy which is a sure and ready shield against those shafts of calamity which can neither be seen, felt, nor fully understood. It was in the spirit of this wisdom that, among the Ancient Hebrews, it was believed the gates of Heaven would be inevitably opened to that sinner, or saint, who, with good lungs and implicit confidence, should vociferate the word “Amen!” It was in the spirit of this wisdom that, when a great plague raged at Athens, and every means had been in vain attempted for its removal, Epimenides, as Laertius relates in his second book of that philosopher, advised the erection of a shrine and temple “to the proper God.”
Lyttleton Barry.
[1st pub.: Philadelphia Saturday Courier, Nov 10, 1832, as “A Decided Loss;” copy-text: Works (1850)]
·96· BON-BON.
Quand un bon vin meuble mon estomac,
Je suis plus savant que Balzac—
Plus sage que Pibrac;
Mon bras seul faisant l’attaque
De la nation Cosaque,
La mettroit au sac:
De Charon je passerois le lac,
En dormant dans son bac;
J’irois au fier Eac,
Sans que mon cœur fit tic ni tac,
Présenter du tabac.
French Vaudeville.
That Pierre Bon-Bon was a restaurateur of uncommon qualifications, no man who, during the reign of ———, frequented the little Câfé [C,E: Café] in the cul-de-sac Le Febvre at Rouen, will, I imagine, feel himself at liberty to dispute. That Pierre Bon-Bon was, in an equal degree, skilled in the philosophy of that period is, I presume, still more especially undeniable. His pâtés à la fois were beyond doubt immaculate; but what pen can do justice to his essays sur la Nature—his thoughts sur l’Ame—his observations sur l’Esprit? If his omelettes—if his fricandeaux were inestimable, what littérateur of that day would not have given twice as much for an “Idée [C°: Idée] de Bon-Bon” as for all the trash of all the “Idées” of all the rest of the savants? Bon-Bon had ransacked libraries which no other man had ransacked—had read more than any other would have entertained a notion of reading—had understood more than any other would have conceived the possibility of understanding; and although, while he flourished, there were not wanting some authors at Rouen to assert “that his dicta evinced neither the purity of the Academy, nor the depth of the Lyceum”—although, mark me, his doctrines were by no means very generally comprehended, still it did not follow that they were difficult of comprehension. It was, ·97· I think, on account of their self-evidency that many persons were led to consider them abstruse. It is to Bon-Bon—but let this go no farther—it is to Bon-Bon that Kant himself is mainly indebted for his metaphysics. The former was indeed not a Platonist, nor strictly speaking an Aristotelian—nor did he, like the modern Leibnitz, waste those precious hours which might be employed in the invention of a fricassée, or, facili gradu, the analysis of a sensation, in frivolous attempts at reconciling the obstinate oils and waters of ethical discussion. Not at all. Bon-Bon was Ionic—Bon-Bon was equally Italic. He reasoned à priori—He reasoned also à posteriori. His ideas were innate—or otherwise. He believed in George of Trebizond—He believed in Bessarion.