’Tis gone: ’tis here again; the crown! the crown![6] So now ’tis fitted on and grows to me, And from it melt the dews of Paradise, Sweet! sweet! spikenard, and balm, and frankincense. Ah! let me not be fool’d, sweet saints: I trust That I am whole, and clean, and meet for Heaven. Speak, if there be a priest, a man of God, Among you there, and let him presently Approach, and lean a ladder on the shaft, And climbing up into my airy home, Deliver me the blessed sacrament; For by the warning of the Holy Ghost, I prophesy that I shall die to-night, A quarter before twelve.[7] But thou, O Lord, Aid all this foolish people; let them take Example, pattern: lead them to thy light. [1] For this incident _cf. Acta_, v., 317: “Petit aliquando ab aliquo ad se invisente funem, acceptumque circa corpus convolvit constringitque tam arete ut, exesâ carne, quæ istuc mollis admodum ac tenera est, nudæ costæ exstarent”. The same is told also of the younger Stylites, where the incident of concealing the torture is added, _Acta_, i., 265. [2] For this retirement to a mountain see _Acta_, i., 270, and it is referred to in the other lives: “Post hæc egressus occulte perrexit in montem non longe a monasterio, ibique sibi clausulam de siccâ petrâ fecit, et stetit sic annos tres.” [3] In accurate accordance with the third life, _Acta_, i., 277: “Primum quidem columna ad sex erecta cubitos est, deinde ad duodecim, post ad vigenti extensa est”; but for the thirty-six cubits which is assigned as the height of the last column Tennyson’s authority, drawing on another account (_Id._, 271), substitutes forty: “Fecerunt illi columnam habentem cubitos quadraginta”. [4] For the miracles wrought by him see all the lives. [5] These details seem taken from the well-known stories about Luther and Bunyan. All that the _Acta_ say about St. Simeon is that he was pestered by devils. [6] The _Acta_ say nothing about the crown, but dwell on the supernatural fragrance which exhaled from the saint. [7] Tennyson has given a very poor substitute for the beautifully pathetic account given of the death of St. Simeon in _Acta_, i., 168, and again in the ninth chapter of the second Life, _Ibid_., 273. But this is to be explained perhaps by the moral purpose of the poem. The Talking Oak First published in 1842, and republished in all subsequent editions with only two slight alterations: in line 113 a mere variant in spelling, and in line 185, where in place of the present reading the editions between 1842 and 1848 read, “For, ah! the Dryad-days were brief”.