rapid their descent;—the second, that, between two masses of equal extent, the one spherical, and the other of any other shape, the superiority in speed of descent was with the sphere;—the third, that, between two masses of equal size, the one cylindrical, and the other of any other shape, the cylinder was absorbed the more slowly. Since my escape, I have had several conversations on this subject with an old school-master of the district; and it was from him that I learned the use of the words ‘cylinder’ and ‘sphere.’ He explained to me—although I have forgotten the explanation—how what I observed was, in fact, the natural consequence ·593· of the forms of the floating fragments—and showed me how it happened that a cylinder, swimming in a vortex, offered more resistance to its suction, and was drawn in with greater difficulty than an equally bulky body, of any form whatever. (†)
“There was one startling circumstance which went a great way in enforcing these observations, and rendering me anxious to turn them to account, and this was that, at every revolution, we passed something like a barrel, or else the broken yard or the mast of a vessel, while many of these things, which had been on our level when I first opened my eyes upon the wonders of the whirlpool, were now high up above us, and seemed to have moved but little from their original station.
“I no longer hesitated what to do. I resolved to lash myself securely to the water cask upon which I now held, to cut it loose from the counter, and to throw myself with it into the water. I attracted my brother’s attention by signs, pointed to the floating barrels that came near us, and did everything in my power to make him understand what I was about to do. I thought at length that he comprehended my design—but, whether this was the case or not, he shook his head despairingly, and refused to move from his station by the ring-bolt. It was impossible to force him; the emergency admitted no delay; and so, with a bitter struggle, I resigned him to his fate, fastened myself to the cask by means of the lashings which secured it to the counter, and precipitated myself with it into the sea, without another moment’s hesitation.
“The result was precisely what I had hoped it might be. As it is myself who now tells [C°: tell] you this tale—as you see that I did escape—and as you are already in possession of the mode in which this escape was effected, and must therefore anticipate all that I have farther to say—I will bring my story quickly to conclusion. It might have been an hour, or thereabout, after my quitting the smack, when, having descended to a vast distance beneath me, it made three or four wild gyrations in rapid succession, and, bearing my loved brother with it, plunged headlong, at once and forever, ·594· into the chaos of foam below. The cask to which I was attached sank very little farther than half the distance between the bottom of the gulf and the spot at which I leaped overboard, before a great change took place in the character of the whirlpool. The slope of the sides of the vast funnel became momently less and less steep. The gyrations of the whirl grew, gradually, less and less violent. By degrees, the froth and the rainbow disappeared, and the bottom of the gulf seemed slowly to uprise. The sky was clear, the winds had gone down, and the full moon was setting radiantly in the west, when I found myself on the surface of the ocean, in full view of the shores of Lofoden, and above the spot where the pool of the Moskoe-ström had been. It was the hour of the slack—but the sea still heaved in mountainous waves from the effects of the hurricane. I was borne violently into the channel of the Ström, and in a few minutes was hurried down the coast into the ‘grounds’ of the fishermen. A boat picked me up—exhausted from fatigue—and (now that the danger was removed) speechless from the memory of its horror. Those who drew me on board were my old mates and daily companions—but they knew me no more than they would have known a traveller from the spirit-land. My hair which had been raven-black the day before, was as white as you see it now. They say too that the whole expression of my countenance had changed. I told them my story. They did not believe it. I now tell it to you—and I can scarcely expect you to put more faith in it than did the merry fishermen of Lofoden.”
[1st pub.: Graham’s Magazine, May 1841; copy-text: Tales (1845), Poe’s revised copy]
·599· THE ISLAND OF THE FAY.
Nullus enim locus sine genio est.—Servius.
“La musique,” says Marmontel, in those “Contes Moraux” (†1) which, in all our translations, we have insisted upon calling “Moral Tales,” as if in mockery of their spirit—“la musique est le seul·600· des talens qui jouissent de lui-même; tous les autres veulent des témoins.” He here confounds the pleasure derivable from sweet sounds with the capacity for creating them. No more than any other talent, is that for music susceptible of complete enjoyment, where there is no second party to appreciate its exercise. And it is only in common with other talents that it produces effects which may be fully enjoyed in solitude. The idea which the raconteur has either failed to entertain clearly, or has sacrificed in its expression to his national love of point, is, doubtless, the very tenable one that the higher order of music is the most thoroughly estimated when we are exclusively alone. The proposition, in this form, will be admitted at once by those who love the lyre for its own sake, and for its spiritual uses. But there is one pleasure still within the reach of fallen mortality—and perhaps only one—which owes even more than does music to the accessory sentiment of seclusion. I mean the happiness experienced in the contemplation of natural scenery. In truth, the man who would behold aright the glory of God upon earth must in solitude behold that glory. To me, at least, the presence—not of human life only—but of life in any other form than that of the green things which grow upon the soil and are voiceless—is a stain upon the landscape—is at war with the genius of the scene. I love, indeed, to regard the dark valleys, and the grey rocks, and the waters that silently smile, and the forests that sigh in uneasy slumbers, and the proud watchful mountains that look down upon all—I love to regard these as themselves but the colossal members of one vast animate and sentient whole—a whole whose form (that of the sphere) is the most perfect and most inclusive of all; whose path is among associate planets; whose meek handmaiden is the moon; whose mediate sovereign is the sun; whose life is eternity; whose thought is that of a God; whose enjoyment is knowledge; whose destinies are lost in immensity; whose cognizance of ourselves is akin with our own cognizance of the animalculæ which infest the brain—a being which we, in ·601· consequence, regard as purely inanimate and material, much in the same manner as these animalculæ must thus regard us.
Our telescopes, and our mathematical investigations assure us on every hand—notwithstanding the cant of the more ignorant of the priesthood—that space, and therefore that bulk, is an important consideration in the eyes of the Almighty. The cycles in which the stars move are those best adapted for the evolution, without collision, of the greatest possible number of bodies. The forms of those bodies are accurately such as, within a given surface, to include the greatest possible amount of matter;—while the surfaces themselves are so disposed as to accommodate a denser population than could be accommodated on the same surfaces otherwise arranged. Nor is it any argument against bulk being an object with God, that space itself is infinite; for there may be an infinity of matter to fill it. And since we see clearly that the endowment of matter with vitality is a principle—indeed, as far as our judgments extend, the leading principle in the operations of Deity—it is scarcely logical to imagine it confined to the regions of the minute, where we daily trace it, and not extending to those of the august. As we find cycle within cycle without end—yet all revolving around one far-distant centre which is the Godhead, may we not analogically suppose, in the same manner, life within life, the less within the greater, and all within the Spirit Divine? In short, we are madly erring, through self-esteem, in believing man, in either his temporal or future destinies, to be of more moment in the universe than that vast “clod of the valley” which he tills and contemns, and to which he denies a soul for no more profound reason than that he does not behold it in operation. (†2)
These fancies,
