Edmée loved the poets almost as much as the transcendental philosophers. In her walks she always carried a book in her hand. One day when she had taken Tasso with her she met Patience, who, as was his wont, inquired minutely into both author and subject. Edmée thereupon had to give him an account of the Crusades. This was not the most difficult part of her task. Thanks to the stores of information derived from the abbé and to his prodigious memory for facts, Patience had a passable knowledge of the outlines of universal history. But what he had great trouble in grasping was the connection and difference between epic poetry and history. At first he was indignant at the inventions of the poets, and declared that such impostures ought never to have been allowed. Then, when he had realized that epic poetry, far from leading generations into error, only raised heroic deeds to vaster proportions and a more enduring glory, he asked how it was that all important events had not been sung by the bards, and why the history of man had not been embodied in a popular form capable of impressing itself on every mind without the help of letters. He begged Edmée to explain to him a stanza of Jerusalem Delivered. As he took a fancy to it, she read him a canto in French. A few days later she read him another, and soon Patience knew the whole poem. He rejoiced to hear that the heroic tale was popular in Italy; and, bringing together his recollections of it, endeavoured to give them an abridged form in rude prose, but he had no memory for words. Roused by his vivid impressions, he would call up a thousand mighty images before his eyes. He would give utterance to them in improvisations wherein his genius triumphed over the uncouthness of his language, but he could never repeat what he had once said. One would have had to take it down from his dictation, and even that would have been of no use to him; for, supposing he had managed to read it, his memory, accustomed to occupy itself solely with thoughts, had never been able to retain any fragment whatever in its precise words. And yet he was fond of quoting, and at times his language was almost biblical. Beyond, however, certain expressions that he loved, and a number of short sentences that he found means to make his own, he remembered nothing of the pages which had been read to him so often, and he always listened to them again with the same emotion as at first. It was a veritable pleasure to watch the effect of beautiful poetry on this powerful intellect. Little by little the abbé, Edmée, and subsequently I myself, managed to familiarize him with Homer and Dante. He was so struck by the various incidents in the Divine Comedy that he could give an analysis of the poem from beginning to end, without forgetting or misplacing the slightest detail in the journey, the encounters, and the emotions of the poet. There, however, his power ended. If he essayed to repeat some of the phrases which had so charmed him when they were read, he flung forth a mass of metaphors and images which savoured of delirium. This initiation into the wonders of poetry marked an epoch in the life of Patience. In the realm of fancy it supplied the action wanting to his real life. In his magic mirror he beheld gigantic combats between heroes ten cubits high; he understood love, which he himself had never known; he fought, he loved, he conquered; he enlightened nations, gave peace to the world, redressed the wrongs of mankind, and raised up temples to the mighty spirit of the universe. He saw in the starry firmament all the gods of Olympus, the fathers of primitive humanity. In the constellations he read the story of the golden age, and of the ages of brass; in the winter wind he heard the songs of Morven, and in the storm-clouds he bowed to the ghosts of Fingal and Comala.
“Before I knew the poets,” he said towards the end of his life, “I was a man lacking in one of the senses. I could see plainly that this sense was necessary, since there were so many things calling for its operation. In my solitary walks at night I used to feel a strange uneasiness; I used to wonder why I could not sleep; why I should find such pleasure in gazing upon the stars that I could not tear myself from their presence; why my heart should suddenly beat with joy on seeing certain colours, or grow sad even to tears on hearing certain sounds. At times I was so alarmed on comparing my continual agitation with the indifference of other men of my class that I even began to imagine that I was mad. But I soon consoled myself with the reflection that such madness was sweet, and I would rather have ceased to exist than be cured of it. Now that I know these things have been thought beautiful in all times and by all intelligent beings, I understand what they are, and how they are useful to man. I find joy in the thought that there is not a flower, not a colour, not a breath of air, which has not absorbed the minds and stirred the hearts of other men till it has received a name sacred among all peoples. Since I have learnt that it is allowed to man, without degrading his reason, to people the universe and interpret it by his dreams,
