and extended the flames, with which there was no longer any human power
of contending[2]. At the dead[3] hour of midnight, the Kremlin itself
was found to be on fire. A soldier of the Russian police, charged with
being incendiary[4], was turned over[5] to the summary[6] vengeance
of the Imperial Guard. Bonaparte was then, at length, persuaded, by
the entreaties of all around him, to relinquish his quarters in the
Kremlin, to which, as the visible mark of his conquest, he had seemed
to cling with the tenacity of a lion holding a fragment of his prey. He
encountered both difficulty and danger in retiring from the palace, and,
before he could gain the city gate, he had to traverse with his suite
streets arched with fire[7], and in which the very air they breathed was
suffocating. At length he gained the open country, and took up his abode
in a palace of the Czar’s called Petrowsky, about a French league from
the city. As he looked back on the fire, which, under the influence of
the autumnal wind, swelled and surged round the Kremlin, like an infernal
ocean around a sable Pandemonium[8], he could not suppress the ominous
expression: “This bodes us great misfortune!”
The fire continued to triumph unopposed, and consumed in a few days
what it had cost centuries to raise. “Palaces and temples,” says a
Russian author, “monuments of art, and miracles of luxury, the remains
of ages which had passed away, and those which had been the creation of
yesterday; the tombs of ancestors, and the nursery-cradles[9] of the
present generation, were indiscriminately destroyed. Nothing was left
of Moscow save the remembrance of the city, and the deep resolution to
avenge its fall.”
The fire raged till the 19th of September with unabated violence, and
then began to slacken for want of fuel. It is said four-fifths of this
great city were laid in ruins.—SIR WALTER SCOTT.
[1] +immer stärker werden+; upon = during, with which commence the period.
[2] there was no longer ... of contending = could no longer contend.
[3] = quiet.
[4] This man is charged with being incendiary, +man beschuldigt diesen
Mann der Brandstiftung+.
[5] +überge´ben+, with Dat.
[6] here = immediate, +sofortig+, adj.
[7] +über denen von beiden Seiten ein Feuermeer emporschlug.+
[8] +um ein schwarzes Pandämonium (ein Dämonentempel+, +das Reich des
Satans).+
[9] +die Geburtsstätten+, N. Pl.
_Section 221._
CHRISTMAS IN GERMANY.
I.
Frankfort-on-the-Maine, Jan. 2, 1845.
We have lately[1] witnessed the most beautiful and interesting of
all German festivals—Christmas—which is celebrated in a style truly
characteristic of the[2] people. About the commencement of December, the
Christmarkt, or fair, was opened in the Römerberg[3], and has continued
to the present time. The booths, decorated with green boughs, were
filled with toys of various kinds, among which, during the first days,
the figure of St. Nicholas was conspicuous. There were[4] bunches of wax
candles to illuminate[5] the Christmas tree, gingerbread with printed
mottoes in poetry[6], beautiful little earthenware, basket-work, and
a wilderness[7] _of_ playthings. The sixth of December, being Nicholas
day[14], the booths were lighted up, and the square was filled with
boys, running from one stand to another, all shouting and talking
together in the most joyous confusion[8]. Nurses were going around,
carrying the smaller children in their arms, and parents bought presents
decorated with sprigs of pine and carried them away.
Many of the tables had _bundles of_ rods with gilded bands, which were to
be used that evening by the persons who represented St. Nicholas. In the
family with whom we reside, one of our German friends dressed himself[9]
very grotesquely with a mask, fur robe, and long tapering cap. He came
in with a _bunch of_ rods, a sack, and a broom for[10] sceptre. After we
all had received our share of the beating, he threw the contents of his
bag on the table, and while we were scrambling for the nuts and apples,
gave us many smart raps over the fingers. In many families the children
are made to say[11]: “I thank you[12], Herr Nicholas,” and the rods are
hung up in the room until Christmas, to keep them in good behaviour[13].
This[14] was only a forerunner of the “Christkindchen’s” coming. The
Nicholas is the punishing spirit, and the “Christkindchen” the rewarding
one.
[1] +kürzlich.+
[2] Render ‘of the’ by the Dat. of the def. art., and use the attributive
construction for ‘truly — people’.
[3] +auf dem Römerberge+, a large square (+Platz+, m.) in the City.
[4] +Es waren dort.+
[5] +zur Erleuchtung.+
[6] = verses.
[7] = great number, +Menge+, f.
[8] = excitement.
[9] +sich verkleiden.+
[10] +als.+
[11] +läßt man die Kinder sagen.+
[12] +Euch.+
[13] +um die Kleinen daran zu erinnern, sich gut zu betragen.+
[14] +Der St.+ (S. 103, N. 33) +Nicolaustag+; forerunner, +Vorfeier+, f.
_Section 222._
CHRISTMAS IN GERMANY.
II.
When this time was over, we all began preparing secretly our presents for
Christmas. Every day there was[1] a consultation about the things which
should be obtained[2]. It was so arranged that we should interchange
presents, but nobody must[3] know beforehand what he would receive.
What pleasure there was in all these secret purchases and preparations!
Scarcely anything was thought or spoken of but Christmas, and every
day the consultations became more numerous and secret. The trees were
bought some time before-hand, but as we Americans were to witness the
festival for the first time, we were not allowed to see them prepared, in
order that the effect might be as great as possible. The market in the
Römerberg _Square_ grew constantly larger and more brilliant. Every night
it was illuminated with lamps and thronged with people. Quite a forest
sprang up in the street before our door. The old stone house opposite,
with the traces of so many centuries on its dark face, seemed to stand
in the midst of a garden. It was a pleasure to go out every evening and
see the children rushing to and fro, shouting and selecting toys from the
booths and talking all the time of the Christmas that was so near (S.
48, N. 6). The poor people went with[4] their little presents hid under
their cloaks, lest their children might see them; every heart was glad,
and every countenance wore a smile of secret pleasure.
Finally, the day before Christmas arrived. The streets were so full, I[5]
could scarcely make my way through[6], and the sale of trees went on[7]
more rapidly than ever. These were[8] usually branches of pine or fir,
set upright[9] in a little miniature garden of moss. When the lamps were
lighted at night, our street had the appearance of an illuminated garden.
We were prohibited from entering the rooms upstairs in which the grand
ceremony was to take place, being obliged[10] to take our seats in those
arranged for the guests, and to await with impatience the hour when the
“Christkindchen” should call us.
[1] +statt´finden.+
[2] = procured, +an´schaffen+.
[3] = but that nobody should.
[4] went with = had.
[5] = that I.
[6] to make one’s way through, +sich einen Weg durch die Menge bahnen+.
[7] +vonstatten gehen.+
[8] +bestehen (aus).+
[9] +welche ... hineingestellt waren.+
[10] = and were obliged.
_Section 223._
CHRISTMAS IN GERMANY.
III.
Several relatives of the family came (S. 104, N. 19), and, what was more
agreeable, they brought with them five or six children. I was anxious
to see how they would view the ceremony[1]. Finally, in the midst of an
interesting conversation, we heard the bell ringing at the head of[2]
the stairs. We all started up, and made for[3] the door. I ran up the
steps with the children at my heels, and at the top met[4] a blaze of
dazzling light, coming from the open door. In each room stood a great
table, on which presents were arranged, amid flowers and wreaths. From[5]
the centre rose the beautiful Christmas tree, covered with wax tapers to
the very top, which made the room nearly as light as day[6], while every
bough was hung with sweetmeats and gilded nuts. The children ran shouting
around the table, hunting[7] their presents, while the older persons had
theirs pointed out to them. I had a little library of German authors _as
my share_; and many of the others received quite valuable gifts.
But how beautiful was the heartfelt joy that shone on every countenance!
As each one discovered his presents, he embraced the givers, and it was a
scene of unmingled joy[8]. It is a glorious feast, this Christmas time!
What a chorus from happy hearts went up on that evening to Heaven! Full
of poetry and feeling, and glad associations, it is here anticipated
with delight, and leaves a pleasant memory behind it. We may laugh at
such simple festivals at home, and prefer to shake ourselves loose
from every shackle[9] that bears the rust of the past, but we should
certainly be happier if some of these beautiful old customs were better
honoured. They renew the bond of feeling[10] between families and
friends, and strengthen their kindly sympathy; even life-long associates
require occasions of this kind to freshen the tie that binds them
together.—BAYARD TAYLOR, “VIEWS AFOOT.”
[1] +wie sie sich bei dem Feste benehmen würden.+
[2] at the head of, +oben auf+.
[3] = ran towards.
[4] = found.
[5] = In; rose = stood.
[6] as — day, +tageshell+; ‘to make’, here +erleuchten+.
[7] = and searched for (+nach+).
[8] = +empfangen.+
[9] Use this noun in the pl., +Fesseln+; bears = bear.
[10] = love; to — together, +um das sie verbindende Band fester zu
schürzen+.
_Section 224._
NEW-YEAR’S EVE (S. 152, N. 1) IN GERMANY.
New-Year’s Eve is also favoured with a peculiar celebration[1] in
Germany. Everybody remains up and makes himself merry until midnight.
The Christmas trees are again lighted, and while the tapers are burning
out, the family play for[2] articles which they have purchased and hung
on the boughs. It is so arranged that each one shall win as much as he
gives, and the change[3] of articles creates much amusement. One of the
ladies rejoiced in the possession of a red silk handkerchief and a cake
of soap, while a cup and saucer and a pair of scissors fell to my lot. As
midnight drew near, the noise became louder in the streets, and companies
of people, some of them[4] singing in chorus, passed by on their way to
the Zeil[5]. Finally, it struck a quarter to twelve, the windows were
opened, and every one waited anxiously for the clock to strike twelve. At
the first sound, such a cry arose as one may imagine when thirty or forty
thousand persons all set their lungs going[6] at once. Everybody in the
house, in the street, over the whole city, shouted: “Prost Neujahr[7]!”
In families, all the members embrace each other, with wishes of happiness
for the new year. Then the windows are thrown open, and they cry to their
neighbours or those passing by.
After we had exchanged congratulations, three of us set out for the Zeil.
The streets were full of people, shouting to one another and to those
standing at the open windows. We failed not to cry: “Prost Neujahr!”
wherever we saw a damsel at the window, and the words came back to us
more musically than we sent them. Along the Zeil the spectacle was
most singular. The great wide street was filled with companies of men,
marching up and down, while from the mass rang up one deafening, unending
shout, that seemed to pierce the black sky above. The whole scene looked
stranger and wilder in the flickering light of the swinging lamps[8], and
I could not help thinking it must resemble a night in Paris, during the
French Revolution.—BAYARD TAYLOR, “VIEWS AFOOT.”
[1] is — celebration = is celebrated in (+auf+) _a_ peculiar way.
[2] +um.+
[3] +Tausch+ or +Austausch+, m.
[4] = of whom some were.
[5] +die Zeil+ is one of the principal streets in Frankfort a/M.
[6] to set going, +in Bewegung setzen+.
[7] Properly: +Prosit Neujahr!+ A happy New-Year to you!
[8] Before the introduction of gas, the lamps hung in the middle of the
street on ropes which were attached to the houses on both sides of the
street.
_Section 225._
THE TWO ROBBERS.
I.
WE OFTEN CONDEMN IN OTHERS WHAT WE PRACTISE OURSELVES.
(Alexander the Great in his tent. A man with a fierce countenance,
chained and fettered, brought before him.)
ALEXANDER.—What, art thou the Thracian robber, of whose exploits I have
heard so much?
ROBBER.—I am a Thracian, and a soldier.
ALEXANDER.—A soldier?—a thief, a plunderer, an assassin! the pest of the
country! I could honour thy courage, but I must detest and punish thy
crimes.
ROBBER.—What have I done of which you can complain[1]?
ALEXANDER.—Hast thou not set at defiance my authority, violated the
public peace, and passed thy life[2] in injuring the persons[3] and
properties of thy fellow-subjects[4]?
ROBBER.—Alexander! I am your captive. I must hear what you please to say,
and endure what you please to inflict. But my soul is unconquered; and if
I reply at all[5] to your reproaches, I will reply like a free man.
ALEXANDER.—Speak freely. Far be it from me to take[6] the advantage of my
power, to silence those with whom I deign to converse!
ROBBER.—I must then answer your question by another. How have you passed
your life?
ALEXANDER.—Like a hero. Ask Fame[7], and she will tell you. Among the
brave, I have been the bravest; among sovereigns, the noblest; among
conquerors, the mightiest.
[1] +sich über etwas beklagen.+ Use the 2nd person Plural when the robber
addresses Alexander.
[2] +und dein Leben damit zugebracht.+
[3] = the personal safety.
[4] +deiner Nebenmenschen.+
[5] +überhaupt.+
[6] = to use.
[7] ‘Fame,’ here +Fama+, +die Göttin des Ruhmes+. FAME, or FAMA, was a
poetical deity, represented as having wings and blowing a trumpet. A
temple was dedicated to her by the Romans.
_Section 226._
THE TWO ROBBERS.
II.
ROBBER.—And does not Fame speak of me too? Was there (S. 82, N. 7) ever
a bolder captain of a more valiant band? Was there ever—but I scorn to
boast. You yourself know that I have not been easily subdued.
ALEXANDER.—Still, what are you but a robber, a base, dishonest robber?
ROBBER.—And what is a conqueror? Have not you, too, gone about the
earth[1] like an evil genius, blasting[2] the fair fruits of peace and
industry, plundering, ravaging, killing[3] without law, without justice,
merely to gratify an insatiable lust for dominion? All that I have done
to a single district with _a_ hundred followers, you have done to whole
nations with a hundred thousand. If I have stripped individuals[4], you
(S. 27, N. 8) have ruined kings and princes. If I have burned a few
hamlets, you have desolated the most flourishing kingdoms and cities of
the earth. What is then the difference[5], but that, as you were born a
king, and I a private man[6], you have been able to become a mightier
robber than I?
ALEXANDER.—But if I have taken like a king, I have given like a king. If
I have subverted empires, I have founded greater. I have cherished[7]
arts, commerce, and philosophy.
ROBBER.—I, too, have freely given to the poor, what I took from the rich.
I have established order and discipline among the most ferocious of
mankind[8], and have stretched out my protecting arm over the oppressed.
I know, indeed, little of the philosophy you talk of; but I believe
neither you nor I will ever atone to the world for the mischiefs we have
done.
ALEXANDER.—Leave me!—Take off his chains, and use him well. Are we, then,
so much like?—Alexander and a Robber?—Let me reflect[9].—DR. AIKIN.
[1] ‘to go about the earth’ here +über die Erde her´ziehen+, conjugated
with +sein+.
[2] = to (+um ... zu+) blast, +vernichten+.
[3] = Have you not plundered, ravaged and killed.
[4] = robbed common citizens.
[5] +Besteht denn zwischen uns beiden ein anderer Unterschied als der,
daß+; followed by ‘you have — than I’, according to S. 211, N. 9.
[6] = common citizen.
[7] here = protected.
[8] = of all men.
[9] +Ich will darüber nachdenken.+
_Section 227._
A TOUCHING SCENE AT SEA.
I.
Two weeks ago[1] on board an English steamer, a little ragged boy, aged
nine years, was discovered on the fourth day of the voyage _out_ from
Liverpool to New York, and carried before the first mate, whose duty
it was to deal with such cases. When questioned as to his object in
being stowed away[2], and who brought him on board, the boy, who had
a beautiful sunny face, and eyes that looked like the very mirrors of
truth, replied that his stepfather did it, because he could not afford[3]
to keep him, nor to pay his passage _out_ to Halifax, where he had an
aunt who[4] was well off, and to whose house he was going. The mate did
not believe the story, in spite of the winning face and truthful[5]
accents of the boy. He had seen too much of stow-aways[6] to be easily
deceived by them, he said; and it was his firm conviction that the boy
had been brought on board and provided with food by the sailors. The
little fellow was very roughly handled in consequence. Day by day he was
questioned and re-questioned, but always with the same result. He did not
know a sailor on board, and his father alone had secreted him, and given
him the food which he ate. At[7] last the mate, wearied by the boy’s
persistence in the same story, and perhaps a little anxious to inculpate
the sailors, seized him one day by the collar, and dragging him to the
fore[8], told him that (S. 211, N. 9) unless he would tell the truth in
ten minutes from that time, he would hang him from the yard-arm.
[1] +Vor vierzehn Tagen+, after which place predicate and subject [one
discovered], since, as a rule, only _one_ part of the adjuncts to the
predicate should be placed before it.
[2] as — away = +warum er aufs Schiff geschmuggelt sei+ (App. §§ 28 and
30).
[3] I cannot afford to keep you, +meine Mittel gestatten mir nicht, dich
zu ernähren+.
[4] The relative clause ‘who — off’ may be avoided by using the adjective
‘+wohlhabend+’ before ‘aunt’.
[5] here +glaubwürdig+; accents, +Sprache+.
[6] ‘the stow-away’ may perhaps be rendered by +der Eingeschmuggelte+.
[7] It will easily be seen that, on account of the length of this period
and of the many dependent clauses contained therein, it requires an
altogether different form of construction in German. The author will,
however, refrain from indicating the form to be used, the student being
by this time expected to have attained sufficient skill and practice for
dealing with such cases.
[8] +aufs Vorderteil des Schiffes+.
_Section 228._
A TOUCHING SCENE AT SEA.
II.
He then made him sit down under it on the deck. All around him were
the passengers and sailors of the watch, and in front of him stood the
inexorable mate, with his chronometer in his hand, and the other officers
of the ship by his side. It was the finest sight, said our informant[1],
that he ever beheld—to see the pale, proud, sorrowful face of that noble
boy, his head erect, his beautiful eyes bright through the tears that
suffused them. When eight minutes had fled[2], the mate told him he had
but two minutes to live, and advised him to speak the truth and save his
life; but he replied with the utmost simplicity and sincerity by asking
(S. 111, N. 6) the mate if he might pray. The mate said nothing, but
nodded his head, turned as pale as a ghost[3], and shook _with trembling_
like a reed with[4] the wind. And there, all eyes turned on him, the
brave and noble little fellow, this poor waif, whom society owned not,
and whose own stepfather could not care for him—there he knelt, with
clasped hands, and eyes turned up to heaven, while he repeated[5] audibly
the Lord’s Prayer, and prayed the Lord Jesus to take him to heaven. There
then occurred (S. 104, N. 19) a scene as at Pentecost. Sobs broke[6] from
the strong hard hearts, as the mate sprang forward to the boy, and kissed
and blessed him, and told him how sincerely he believed his story, and
how glad he was that he had been willing enough to face death[7] and to
sacrifice his life for the truth of his word.—REV. E. DAVIES.
[1] Place ‘said — informant (here +Gewährsmann+, m.)’ after ‘that —
beheld’.
[2] = were over.
[3] as — ghost, +geisterbleich+.
[4] = in.
[5] = said; audibly = aloud.
[6] +Ein Schluchzen entrang sich+, followed by the Dat.
[7] to face death, +dem Tode ins Antlitz schauen+, or +dem Tode
trotz´bieten+.
_Section 229._
AN ORATION ON THE POWER OF HABIT.
I.
I will now speak of a habit which I believe[1] is, more than any other,
debasing, degrading, and embruting to man[2], both[3] physically,
intellectually, and morally. I am not going to give you an address[4]
_full_ of my favourite theme [temperance], but I must speak of it[5]. I
must speak of it before this assembly, for I shall never see you again
till we meet on that day when we shall see things as they are[6]. Let me
then speak of one habit which, in its power, and[7] influence, and[8]
fascination, seems to rear its head like a Goliath or Saul above all
its kindred agencies of demoralization; I allude to[9] the habit of
using intoxicating liquors as a beverage, until that habit becomes a
fascination[10]. You will allow me to give[11] my opinions upon these
points freely. I consider drunkenness not merely to be a moral evil,
but also a physical evil, and[12] it depends a great deal more upon the
temperament, _and_ the constitution, and disposition of the young man,
whether if he falls into the drinking usages of society, it becomes a
habit or not, than it does upon his strength of mind or firmness of
purpose[13].
Take a young man, and he shall be full of fire[14] and poetry. He shall
be[15] of a nervous temperament and generous heart; fond of society, and
open and manly in everything he does. Every one loves him. That is the
man most liable to become intemperate.
[1] = as I believe.
[2] is ... to man, +auf den Menschen wirkt+.
[3] ‘both’, +hier und zwar+.
[4] to give an address to a person, +einem eine Rede halten+; of, +über+.
[5] +ich muß dasselbe aber wenigstens berühren+ (allude to).
[6] Render ‘for — are’ Liter. = for we shall see one another only (S.
109, N. 5) on that day, when (+wo+) we shall see (+schauen+) the things
in their true form (+Gestalt+, f.).
[7] = in its.
[8] = and its.
[9] = I mean; of using — beverage = of drinking intoxicating liquors.
[10] until — fascination, +bis diese Gewohnheit einen zauberhaften Reiz
auf den Menschen ausübt+.
[11] = express.
[12] Say ‘and when a young man once follows the general habit of taking
intoxicating liquors, it depends, etc.’
[13] his — purpose, +seine Geistes- oder Willenskraft+.
[14] = who is full of (+voller+) fire.
[15] The student will do well to omit the words ‘He shall be’ and join
this period to the preceding one.
_Section 230._
AN ORATION ON THE POWER OF HABIT.
II.
He enters[1] into the outer circle of the whirlpool, and throws care to
the winds[2]. There he thinks to stay, but he gets nearer and nearer
to the fatal gulf, until he is swept into the vortex before he dreamed
of danger. This thing, habit[3], comes gradually. Many a man who has
acquired[4] a habit of drinking, but does not exactly proceed to
excess[5], is rescued simply by possessing certain physical qualities
which his poor unfortunate friend had not. You say: “I am not so foolish
as to become a drunkard!” So He thought once. You say: “I can leave it
off[6] when I like,” as if He at first had not had (App. § 33) the power
to leave it off when he liked. You say: “I have too sound an intellect to
become a drunkard,” as if He were born without an intellect. You say: “I
have too much pride in myself, too much self-respect,” as if He were not
once as proud as you. _The way_ men acquire this habit, _is_ by looking
on those[7] who proceed to excess as naturally inferior to themselves.
The difference between you and the drunkard is just this, that you could
leave off[8] the habit, but won’t; he would[9] with all his heart and
soul, but cannot. I tell you, young men[10], that while the power of a
bad habit is stripping you of nerve [pl.], _and_ (S. 10, N. 9) energy,
and freshness of feeling[11], it does not destroy your responsibility.
You are accountable to God for every power, _and_ talent, and influence
with which you have been endowed.
[1] = approaches.
[2] to throw care to the winds, +sich keine Sorgen machen+.
[3] = What one calls habit.
[4] to acquire a habit, +in eine Gewohnheit verfallen+.
[5] +der dieselbe jedoch eigentlich nicht übertreibt.+
[6] to leave off, +aufhören+.
[7] = by considering (+halten+) those; to proceed to excess, +sich
dem Übermaß ergeben+; as — themselves = as (+für+) _being_ worse than
themselves.
[8] here +aufgeben+.