The Philosopher's Pupil Read Online Free Page B

seventeenth century for being a Cambridge Platonist. And there was a poor non-conforming fellow in the eighteenth century who, after becoming a famous preacher, suddenly declared that he was Christ and occasioned some sort of little revolt. His name was Elias Ossmor, and the Osmore family of today claim descent from him. On these and other matters see Ennistone, Its History and Antiquities (published 1901) by Oscar Bowcock, forebear of our Percy Bowcock. Oscar’s younger brother James was the founder of our one big shop, Burdett and Bowcock, usually known as Bowcocks. I think the book is out of print, but a copy survives in the public library. There used to be two copies but one was stolen. At the time of this story I can mention only two Ennistonians who are at all well known outside our gates; the psychiatrist Ivor (now Sir Ivor) Sefton, and the philosopher (about whom more will be heard in these pages) John Robert Rozanov.
    I have not yet mentioned the feature for which Ennistone is most famous. Ennistone is a spa. (The town was called Ennistone Spa in the nineteenth century, but the name is no longer in use.) There is a copious hot spring with alleged medical properties, which of course attracted the Romans and their predecessors to the site. Shadowy historical evidence suggests that the worship of a preRoman goddess (perhaps Freya) was associated with the spring; a rudimentary stone image in the Museum is supposed to represent this deity. A beautiful Roman inscription, also in the Museum, more solidly suggests a cult of Venus. The Romans honoured the spring with a handsome bathing establishment, of which unfortunately only foundations and a piece of wall remain. The idea that the waters had an aphrodisiac effect was periodically popular. Shakespeare’s sonnet 153 is said to refer to Ennistone, wherein the Bard’s lively fancy pictures the spring deriving from a prank of one of Diana’s nymphs who cooled the fiery penis of sleeping Cupid in a cool spring which thence became hot, and whose waters were said to cure the ‘sad distempers’ and ‘strange maladies’ which attend imprudent love. A seventeenth-century medical pamphlet makes an ambiguous reference to the Ennistone waters (see Bowcock’s book, the index under ‘venereal disease’). Our ancestors in their folly pulled down most of the fine architecture with which (as we see from prints) the spring was surrounded in the eighteenth century, including a Bath House of transcendent beauty. A minor eighteenth-century poet called Gideon Parke wrote a masque called The Triumph of Aphrodite which was to take place in the Bath House, and included a scene where the goddess emerges from the steam of the hot spring itself. This work survives and was performed in the nineteen-thirties with music written by the Rector of St Olaf’s. (There was some disagreeable fuss about it at the time.) Of the eighteenth-century buildings only the Pump Room remains, now no longer connected with the waters, used for assemblies and concerts and known as the ‘Ennistone Hall’. The spring has been the victim of a kind of periodical puritanism, and Ennistonians had, and to some extent still have, oddly mixed feelings about their chief municipal glory. Before the first war a Methodist minister even managed to have the establishment closed for a short period on an allegation, never proved, that it had become a secret centre of heathen worship. A vague feeling persists to this day that the spring is in some way a source of a kind of unholy restlessness which attacks the town at intervals like an epidemic.
    Let me try to describe the spa buildings as they are now. The main edifice is Victorian, a long tall lamentable block of glazed yellow brick with a lot of ‘Gothic’ ornament upon it. At the time of the erection of this pile the establishment was christened ‘the Bath Institute’ and is still referred to as ‘the