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Bruce 1: Approaching the Source of the Nile
Lowes argues that Coleridge's Xanadu resembles the area around the fountain
from which the Nile begins. One thread of imagery, then, suggests that the
site is the long-sought but rarely found source of the Nile, one of the four
sacred rivers that tradition says flowed out of Paradise.
Lowes has stitched together phrases and sentences from eight out of 47
consecutive pages, creating a miniature narrative of Bruce's journey as he
approached the source of the Nile. Bruce's guide led him through a very
thick wood, in a situation that Bruce found romantic. At that point the Nile
was not more than four yards wide, shaded by cedars. The thick groves seemed
a cover from which savage animals might burst at any moment. Nearing the
source, Bruce hesitated, because the water was enchanted. In the middle of a
hill, there was a cliff called Geesh. In that cliff, in the direction of the
fountain from which the Nile flows, Bruce found a large cave, suggesting
that perhaps the Nile itself came out of those depths. From the cliff, the
ground sloped downhill very gradually, descending toward the fountain
itself. In these particulars, gathered together into an anthology, the
narrative does seem to echo Coleridge's poem.
Text
The (whole mountain) was covered with thick wood, which often occupied the
very edge of the precipices on which we stood… Just above this almost
impenetrable wood, in a very romantic situation, stands St. Michael, in a
hollow space like a nitch between two hills. ….The Nile here is not four
yards over. (The whole company) were sitting in the shade of a grove of
magnificent cedars …The banks (of the Nile)…are covered with black, dark,
and thick groves…a very rude and awful face of nature, a cover from which
our fancy suggested a lion should issue, or some animal or monster yet more
savage and ferocious …. "Strates," said I, 'be in no such haste; remember
the water is inchanted.' ….In the middle of this cliff (at Geesh), in a
direction straight north towards the fountains is a prodigious cave …From
the edge of the cliff of Geesh….the ground slopes with a very easy descent
due north….On the east the ground descends likewise with a very easy….slope.
From (the) west side of it…the ascent is very easy and gradual…all the way
covered with good earth, producing fine grass. --Bruce III, 589, 593, 563-4, 600, 634, 635-6.
Bruce
2: Source of the Nile
Now Bruce gets mad. No more stalling, he tells his guide. He wants to see
the headwaters of the Nile. He takes off his shoes, and plunges down the
green hill through thick flowers, then through a marsh to an island, with an
island, shaped like an altar, in the middle of which rises a fountain,
giving life to the Nile. Here is the answer to more than a thousand years of
questions; the goal of countless explorers; the mystery behind the ancient
holy river. The moment is dramatic enough to stick in anyone's memory, so I
find it believable that Coleridge might recall the details when envisioning
a wilderness plot, green and fountainous.
But Lowes suggests that the description might also link, in Coleridge's
memory, with passages in Bartram, tramping through Florida. Bruce's "hillock
of green sod" might chime with Bartram's "swelling green knoll" by the "inchanting
fountain." Bruce's hillside "thick grown over with flowers" might echo the
flowers in Bartram; the water being "forced itself out with great violence"
resembles the Manatee Spring in Bartram, with water bubbling up,
intermittently, then settling down.
Lowes imagines that these visual memories link together, and he calls them
the "hooks and eyes of the memory." He concludes:
The vivid images of fountains in Florida and Abyssinia, with their powerful
ejected streams, have coalesced in the deep Well and risen up together, at
once both and neither, in the dream.
So for Lowes, the sacred river flows from Ethiopia, Kashmir, and Florida.
Text
Come, come, said I…no more words; it is now late, lose no more time, but
carry me to Gesh, and the head of the Nile directly, without preamble, and
shew me the hill that separates me from it. He then carried me round to the
south side of the church, out of the grove of trees that surrounded it.
"This is the hill, says he, looking archly, that…was between you and the
fountains of the Nile; there is no other; look at that hillock of green sod
in the middle of that watery spot, it is in that the two fountains of the
Nile are to be found: Gesh is on the face of the rock where yon green trees
are: if you go the length of the fountains pull off your shoes…for these
people are all Pagans…and they believe in nothing that you believe, but only
in this river, to which they pray every day as if it were God." ….Half
undressed as I was by loss of my sash, and throwing my shoes off, I ran down
the hill towards the little island of green sods; …the whole side of the
hill was thick grown over with flowers, the large bulbous roots of which
appearing above the surface of the ground, and their skins coming off on
treading upon them, occasioned two very severe falls before I reached the
brink of the marsh; I after this came to the island of green turf, which was
in form of an altar, apparently the work of art, and I stood in rapture over
the principal fountain which rises in the middle of it
It is easier to guess than to describe the situation of my mind at that
moment-standing in that spot which had baffled the genius, industry, and
inquiry of both ancients and moderns, for the course of near three thousand
years. --Bruce III 596-7
Word |
Line # |
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Sources for word |
Fountain |
19 |
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34 |
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Green |
13 |
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x |
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Greenery |
11 |
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Hill |
10 |
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13 |
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Holy |
14 |
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Tree |
9 |
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Links to
Fountain 19 (2 references) 34
Greenery 11 green 13 (2 references)
Hill 10, 13
Holy 14
Tree 9
Bruce
3: Another discovery of the source of the Nile
Intro
Here's another narrative from someone claiming to have discovered the source
of the Nile-Father Peter Paez, who says he stumbled on the two fountains on
April 21, 1618. Paez's narrative had been anthologized by Athanasius Kircher,
and Bruce translates from Kircher's book into English. In a way, the tale
re-enforces Bruce's own description, with water forcing itself out with
great violence, and land floating dangerously above water, with fountains.
Texts
Bruce, translating Father Peter Paez, S. I, Historia Aethiopiae, Rome, 1905,
II, 256 ff.
The second fountain lies about a stone-cast west from the first: the
inhabitants say that this whole mountain is full of water, and add, that the
whole plain about the fountain is floating and unsteady, a certain mark that
there is water concealed under it; for which reason, the water does not
overflow at the fountain, but forces itself with great violence out at the
foot of the mountain. The inhabitants…maintain that that year it trembled
little on account of the drought, but other years, that it trembled and
overflowed so as that it could scarce be approached without danger. Bruce,
III p. 619-620
Word |
Line # |
Line |
Sources for word |
Beware |
49 |
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Enchanted |
14 |
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Forced |
19 |
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Green |
13 |
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xx |
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Hill |
13 |
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Tumult |
28 |
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Latin Text in Athanasius Kircher, Oedipus Aegyptiacus, Rome 1652, I, 57-58,
as recorded by Lowes, p. 589.
Secundus fons vergit a primo in orientem ad iactum lapidis, huius
profunditatem explorantes, immissa lancea 12 palmorum, fundum nullum
invenimus; colligatisque duabus lanceis 20 palmorum, denuo rem tenativimus,
sed nec sic fundum tenere potuimus, dicuntque incolae, totum montem plenum
aquis, cuius hoc signum dabant, quod tota circa fontem planities tremula
erat et bulliens, manifestum latentis aquae vestigium, eandemque ob causam
non redundant aqua ad fontem, sed ad radices impetus maximo sese egerit;
affirmabantque incolae…eo anno terram parum tremuisse ob magnam anni
siccatatem, aliis vero annis ita tremere et bulliere, ut vix since periculo
adire liceat.
Word |
Line # |
Line |
Sources for word |
Beware |
49 |
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Enchanted |
14 |
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Forced |
19 |
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Green |
13 |
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xx |
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Hill |
13 |
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Tumult |
28 |
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Links to
Beware 49 (from danger???)
Enchanted 14
Forced 19
Green hill 13
Tumult 28
Bruce
4: Nile twisting and turning
After the Nile emerges, it evidently wiggles back and forth for half a dozen
miles. Careful explorer that he is, Bruce counts twenty turns in five miles.
On page 580 he says "In this plain, the Nile winds more in the space of four
miles than, I believe, any river in the world." And in the following short
passage, he enumerates the twists and turns again. In the same way,
Bartram's crystal fountain throws up a stream that "meanders six miles
through green meadows."
In both authors, we certainly have a watercourse meandering for several
miles. So when Coleridge says that the sacred river goes "five miles
meandering with a mazy motion," Lowes concludes "That is Bartram and Bruce
in one." 372
Text
Makes so many sharp, unnatural windings, that it differs from any other
river I ever saw, making about twenty sharp angular peninsulas in the course
of five miles. Bruce, III p. 644.
Word |
Line # |
Line |
Sources for word |
Meandering |
25 |
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Miles new |
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Link to:
Meandering 25
Bruce
5: Abyssinia
Bruce's narrative takes place almost entirely in Abyssinia, and Abyssinia is
the source of the sacred river, the Nile. So perhaps Bruce is also the
source of the idea of the Abyssinian maid playing her dulcimer later in the
Coleridge's poem. Abyssinia is roughly the Ethiopia of today.
no Text
Word |
Line # |
Line |
Sources for word |
Abora |
41 |
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Link to:
Abora 41
Bruce 7: Astaboras River
Here's another river with a name that perhaps echoes Abora in Kubla Khan.
The Astaboras tears up rocks, forces fragments forward in the stream,
terrifying people, sounding like thunder bouncing off a hundred hills. Scary
stuff.
Lowes suggests that Coleridge's Mount Abora is a conflation of Astaboras and
Abola, two rivers associated with the Nile. Astaboras, then, is a name
"which, with little doubt, blended in Coleridge's memory with Abola, to ring
about the metamorphosis." On the next page, Lowes is convinced.
Between Abola and Astaboras, accordingly, Coleridge's Abora seems to have
slipped into the dream. L 374
But even Lowes wonders "Why should hints from the names of two rivers have
contributed a mountain to the dream?" His suggestion: Coleridge was also
recalling Mount Amara, as described by Milton, who calls it the citadel of
Abyssinian kings, supposed by some to be the True Paradise, at the source of
the Nile. But before you contemplate Milton's text, look at the raging
Astarobas, and see if it suggests the sacred river in Xanadu, and, perhaps
Mount Abora.
Text
This prodigious body of water…tearing up rocks and large trees in its
course, and forcing down their broken fragments scattered on its stream,
with a noise like thunder echoed from a hundred hills….is very rightly
called the "terrible." Bruce III 158
That island…having a twilight of short duration, was placed between the Nile
and Astaboras. Bruce III 605
Word |
Line # |
Line |
Sources for word |
Abora |
41 |
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Forced |
19 |
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Fragments |
21 |
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Hills |
10 |
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13 |
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Link to:
Hills 10, 13
Forced 19
Fragments 21
Abora 41
Bruce
8: Floating hair
Why does Coleridge tell us to beware his floating hair?
Bruce accompanies the king of Abyssinia, Tecla Haimanout on a ride through
the country. But the king's long hair gets caught in a tree branch, and he
can only get free by taking off his cloak, debasing himself in public. To
recover his dignity, naturally, he kills the local leader, and his son.
Reason enough to fear someone with floating hair.
Lowes says:
That is not the sort of tale which one forgets. And with images of Tartary
and Abyssinia already freely telescoping in the dream, it seems highly
probable that some leap of association from Aloadine's assassins called up
that sharp-etched picture of the ruthless Abyssinian king whose floating
hair precipitated such a tragedy. 379
Text
(The king) had desired me to ride before him, and shew him the horse I had
got from Fasil….It happened that, crossing the deep bed of a brook, a plant
of the kantuffa hung across it. I had upon my shoulders a white goat-skin,
of which it did not take hold; but the king, who was dressed in the habit of
peace, his long hair floating all around his face, wrapt up in his mantle,
or thin cotton cloak, so that nothing but his eyes could be seen, was paying
more attention to the horse than to the branch of kantuffa beside him; it
took first hold of his hair, and the fold of the cloak that covered his
head…in such a manner that…no remedy remained but he must throw off the
upper garment, and appear…with his head and face bare before all the
spectators.
This is accounted great disgrace to a king, who always appears covered in
public. However, he did not seem to be ruffled…but with great composure, and
in rather a low voice, he called twice, Who is the Shum of this district?
Unhappily he was not far off. A thin old man of sixty, and his son about
thirty, came trotting, as their custom is, naked to their girdle, and stood
before the king….The king asked if he was Shum of that place? He answered in
the affirmative, and added…that the other was his son.
There is always near the king, when he marches, an officer called Kanitz
Kitzera, the executioner of the camp; he has upon the tore of his saddle a
quantity of thongs made of bull's hide…this is called the tarade. The king
made a sign with his head, and another with his hand, without speaking, and
two loops of the tarade were instantly thrown round the Shum and his son's
neck, and they were both hoisted upon the same tree, the tarade cut, and the
end made fast to a branch. They were both left hanging…Bruce, IV, 65-67
Word |
Line # |
Line |
Sources for word |
Abyssinian maid |
39 |
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Beware |
49 |
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Dread |
52 |
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Flashing eyes |
50 |
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Floating hair |
50 |
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Abyssinian maid 39
Beware 49
His flashing eyes 50
Floating hair 50
Dread 52
Bruce
9: Prophecies of war
Lowes thinks that he has discovered the original for the prophecies of war
in Kubla Khan, in a story Bruce tells of a talk with Ozoro Esther, wife of
the old vizier of the king of Abyssinia, whose floating hair we saw before
(397).
The passage offers a cluster of related images, tying together Abyssinia,
and prophecies of war by holy men. Bruce is recalling what he said to the
queen.
Text
"But, pray what is the meaning of the Ras's speech to me about both armies
wishing to fight at Serbraxos? Where is this Serbraxos?"- 'Why, says she,
here, on a hill just by; the Begender people have a prophecy, that one of
their governors is to fight a king at Serbraxos, to defeat him, and slay him
there: in his place is to succeed another king, whose name is Theodorus, and
in whose reign all Abyssinia is to be free from war…and the empire of
Abyssinia to be extended as far as Jerusalem.'-'All this destruction and
conquest without war! That will be curious indeed. I think I could wish to
see this Theodorus,' said I, laughing -'See him you will, replied Ozoro
Esther; peace,happiness, and plenty will last all his reign, and a thousand
years afterwards. Enoch and Elias will rise again, and will fight and
destroy Gog and Magog, and all this without any war.' 'On which I again
said…And now, why does Ras Michael choose to fight at Serbraxos?'….'Why,'
says she, all the hermits and holy men on our side, that can prophecy, have
assured him he is to beat the rebels this month at Serbraxos; and a very
holy man, a hermit from Waldubba, came to him at Gondar, and obliged him to
march out against his will, by telling him this prophecy, which he knows to
be true, as the man is not like common prophets….Such a man as this, you
know, Yagoube, cannot lie. --Bruce IV 129-130
Word |
Line # |
Line |
Sources for word |
Abyssinian |
39 |
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Holy |
14 |
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52 |
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Prophesying |
30 |
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War |
30 |
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Link to
Holy 14, 52
Prophecy 30
War 30
Abyssinia 39
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