the journey duly sketched, Aunt Sarah's first question was: 'Well, and what is the name of this famous lake?'
The travellers were forced to confess the ill success of their efforts in discovering the proper appellation of that exquisite gem, and it was not until many months later that, when visiting an exhibition of paintings, they found their new friend accurately portrayed under the name of—Mogunk Lake.
REASON, RHYME, AND RHYTHM
'All arts are one, howe'er distributed they stand,
Verse, tone, shape, color, form, are fingers on one hand.'
PREFACE TO VOLUME SECOND
Our first volume having been devoted to the Reason or Theory of Art in general, it is our intention in the second, Rhyme and Rhythm, to bring these comprehensive thoughts to a focus, and concentrate their light upon the art of Versification. Indeed, this volume is to be considered as a manual of poetic Rhythm. Practical rules are given for its construction and criticism; simple solutions offered of its apparent irregularities and anomalies; and examples of sufficient length are quoted from the best poets to afford just ideas of the scope and power of the measure under consideration. The numerous citations given under their appropriate metrical heads are intended not only to assist the student in the analysis of verse, but to aid him in the choice of forms in accordance with his subject, in case he should himself wish to create Poems.
By its extrication from the entanglement of quantity and syllabic accent, under which it has been almost buried, an effort has been made to simplify the study of Rhythm: by tracing its origin and characteristics, and by the citation of poems in which its power and beauty are conspicuous, we have endeavored to render the subject one of vivid interest.
CHAPTER_FIRST.
RHYTHM
What is Rhythm? The best definition of this perplexing word has been given by the grand old Bohemian composer Tomaschek:
'The order perceptible in a succession of sounds recurring in determinate portions of Time, which portions of Time are more distinctly marked for the ear through the accentuation of certain determinate parts, constitutes Rhythm.
Rhythm has been surrounded with so much mystery, has been the subject of so much learned debate and research, has called forth so many quartos and folios, that few know what a familiar thing it is, how closely it everywhere surrounds us, how constantly it beats within us. For the pulsations of the heart are rhythmical, and the measured throbs of life register in music every moment of our passing existence on the bosom of Time. And when life manifests itself to the senses through the medium of time, time being to the ear what space is to the eye, the Order of its pulsations is Rhythm. Strange relation between our own marvellous being and the march of time, for its mystic rhythm beats in tune with every feeling that sweeps over the heart, forever singing its primeval chant at the very core of our existence! The law of Rhythm is the law of mortal life: the constant recurrence of new effort sinking but to recover itself in accurately proportioned rest, rising ever again in new exertion, to sink again in ever new repose:
'And our hearts, though true and brave,
Still, like muffled drums, are beating
Funeral marches to the grave.'
This low music of the heart never ceases until stilled by the touch of death, when the spirit, led by God, enters upon the waveless ocean of an immeasurable eternity, where past and future meet in the eternal present. Time with its rhythmic measures is then no more. The necessity of 'effort and rest,' 'exertion and repose,' will exist no longer. What the fuller music of that higher life is to be, 'it has not yet entered into the heart of man to conceive.' But if the very imperfection of our being has been rendered so full of charm to us in the order and proportion with which it records its law, 'effort and repose,' 'life and death'—what may we not expect when this mortal shall have put on immortality? We should think of this when that saddest of human sounds, 'it beats no more; it measures time no longer'—knells upon our ear the silence of the throbbing, passionate heart.
Nor is inanimate nature without the quickening breath of Rhythm. It cadences the dash of the wave, chimes in the flash of the oar, patters in the drops of rain, whispers in the murmurings of the forest leaves, leaps in the dash of the torrent, wails through the sighing of the restless winds, and booms in the claps and crashes of heaven's thunders.
Only through succession do we arrive at the idea of time, and through a continual being and ceasing to be are its steppings made sensible to us. It is thus literally true, as sung by the Poet, that 'we take no note of Time but from its loss.' Happy are we if so used that it may mark our eternal progress.
There is but little mystery in the art of keeping time, since we may at once gather a correct notion of it from the vibrations of the pulse, or from our manner of walking. If we listen to the sound of our own step, we find it equal and regular, corresponding with what is termed common time in music. Probably the time in which we walk is governed by the action of the heart, and those who step alike have pulses beating in the same time. To walk faster than this gives the sensation of hurry; to walk slower, that of loitering. The mere recurrence of sounds at regular intervals by no means constitutes the properties of musical time; accent is necessary to parcel them out into those portions which Rhythm and the ear approve. If we listen to the trotting of a horse or the tread of our own feet, we cannot but notice that each alternate step is louder than the other—by which we throw the sounds into the order of common time. But if we listen to the amble or canter of a horse, we hear every third step to be louder than the other two, owing to the first and third foot striking the ground together. This regularity throws the sounds, into the order of triple time. To one or other of these descriptions may be referred every sort of time.
There is a sympathetic power in measured time which has not yet received the attention it deserves. It has been found that in a watchmaker's shop the timepieces or clocks connected with the same wall or shelf have such a sympathetic effect in keeping time, that they stop those which beat in irregular time; and if any are at rest, set agoing those which beat accurately. What wonder then that the living, soldiers, artisans, such as smiths, paviors, etc., who work in unison with the pulse, should acquire habits of keeping time with the greatest correctness.
Rhythm not only measures the footfall of the pedestrian, but exerts a sympathetic power, so that if two are walking together, they feel its spell, and unconsciously fall into the same step, not aware that they are thus conforming to a Unity always engendered by the Order regulating rhythmical motion. It is this entrancing sense of unity which wings the feet of the dancers, and enables them to endure with delight a degree of physical exertion which, without it, would be utterly exhausting. The following extract from the Atlantic Monthly, of July, 1858, is so much to our purpose, that we place it before the reader:
'The sailor does not lack for singing. He sings at certain parts of his work;—indeed, he must sing, if he would work. On vessels of war, the drum and fife or boatswain's whistle furnish the necessary movement-regulator. There, where the strength of one or two hundred men can be applied to one and the same effort, the labor is not intermittent, but continuous. The men form on either side of the rope to be hauled, and walk away with it like firemen marching with their engine. When the headmost pair bring up at the stern or bow, they part, and the two streams flow back to the starting point, outside the following files. Thus in this perpetual 'follow-my-leader' way the work is done, with more precision and steadiness than in the merchant service. Merchantmen are invariably manned with the least possible number, and often go to sea short-handed, even according to the parsimonious calculations of their owners. The only way the heavier work can be done at all is by each man doing his utmost at the same moment. This is regulated by the song. And here is the true singing of the deep sea. It is not recreation;
