No More Learning

'Twas a ghost.

"D. LOPEZ. --(another reprobate. ) I ne'er believed those foolish tales
before.

"D. JOHN. --Come! 'Tis no matter. Let it be what it will, it must be
natural.

"D. ANT. --And nature is unalterable in us too.

"D. JOHN. --'Tis true! The nature of a ghost can not change our's. "

Who also can deny a portion of sublimity to the tremendous consistency
with which he stands out the last fearful trial, like a second
Prometheus?

"Chorus of Devils.

"STATUE-GHOST. --Will you not relent and feel remorse?

"D. JOHN. --Could'st thou bestow another heart on me I might. But
with this heart I have, I can not.

"D. LOPEZ. --These things are prodigious.

"D. ANTON. --I have a sort of grudging to relent, but something holds
me back.

"D. LOP. --If we could, 'tis now too late. I will not.

"D. ANT. --We defy thee!

"GHOST. --Perish ye impious wretches, go and find the punishments laid
up in store for you!

(Thunder and lightning. D. Lop. and D. Ant. are swallowed up. )

"GHOST To D. JOHN. --Behold their dreadful fates, and know that thy
last moment's come!

"D. JOHN. --Think not to fright me, foolish ghost; I'll break your
marble body in pieces and pull down your horse.
(Thunder and lightning--chorus of devils, etc. )

"D. JOHN. --These things I see with wonder, but no fear.
Were all the elements to be confounded,
And shuffled all into their former chaos;
Were seas of sulphur flaming round about me,
And all mankind roaring within those fires,
I could not fear, or feel the least remorse.
To the last instant I would dare thy power.
Here I stand firm, and all thy threats contemn.
Thy murderer (to the ghost of one whom he had murdered)
Stands here! Now do thy worst! "
(He is swallowed up in a cloud of fire. )

In fine the character of Don John consists in the union of every thing
desirable to human nature, as means, and which therefore by the well
known law of association becomes at length desirable on their own
account. On their own account, and, in their own dignity, they are here
displayed, as being employed to ends so unhuman, that in the effect,
they appear almost as means without an end. The ingredients too are
mixed in the happiest proportion, so as to uphold and relieve each
other--more especially in that constant interpoise of wit, gaiety,
and social generosity, which prevents the criminal, even in his most
atrocious moments, from sinking into the mere ruffian, as far at least,
as our imagination sits in judgment. Above all, the fine suffusion
through the whole, with the characteristic manners and feelings, of a
highly bred gentleman gives life to the drama. Thus having invited the
statue-ghost of the governor, whom he had murdered, to supper, which
invitation the marble ghost accepted by a nod of the head, Don John has
prepared a banquet.

"D. JOHN. --Some wine, sirrah! Here's to Don Pedro's ghost--he should
have been welcome.

"D. LOP. --The rascal is afraid of you after death.
(One knocks hard at the door. )

"D. JOHN. --(to the servant)--Rise and do your duty.

"SERV. --Oh the devil, the devil! (Marble ghost enters. )

"D. JOHN. --Ha! 'tis the ghost! Let's rise and receive him! Come,
Governour, you are welcome, sit there; if we had thought you would
have come, we would have staid for you.

* * * * * *

Here, Governour, your health! Friends, put it about! Here's
excellent meat, taste of this ragout. Come, I'll help you, come
eat, and let old quarrels be forgotten. (The ghost threatens him
with vengeance. )

"D. JOHN. --We are too much confirmed--curse on this dry discourse.
Come, here's to your mistress, you had one when you were living:
not forgetting your sweet sister. (devils enter. )

"D. JOHN. --Are these some of your retinue? Devils, say you? I'm
sorry I have no burnt brandy to treat 'em with, that's drink fit
for devils," etc.

Nor is the scene from which we quote interesting, in dramatic
probability alone; it is susceptible likewise of a sound moral; of a
moral that has more than common claims on the notice of a too numerous
class, who are ready to receive the qualities of gentlemanly courage,
and scrupulous honour, (in all the recognised laws of honour,) as the
substitutes of virtue, instead of its ornaments. This, indeed, is the
moral value of the play at large, and that which places it at a world's
distance from the spirit of modern jacobinism. The latter introduces
to us clumsy copies of these showy instrumental qualities, in order to
reconcile us to vice and want of principle; while the Atheista Fulminato
presents an exquisite portraiture of the same qualities, in all their
gloss and glow, but presents them for the sole purpose of displaying
their hollowness, and in order to put us on our guard by demonstrating
their utter indifference to vice and virtue, whenever these and the like
accomplishments are contemplated for themselves alone.

Eighteen years ago I observed, that the whole secret of the modern
jacobinical drama, (which, and not the German, is its appropriate
designation,) and of all its popularity, consists in the confusion and
subversion of the natural order of things in their causes and effects:
namely, in the excitement of surprise by representing the qualities of
liberality, refined feeling, and a nice sense of honour (those things
rather which pass amongst us for such) in persons and in classes where
experience teaches us least to expect them; and by rewarding with all
the sympathies which are the due of virtue, those criminals whom law,
reason, and religion have excommunicated from our esteem.

This of itself would lead me back to BERTRAM, or the CASTLE OF ST.
ALDOBRAND; but, in my own mind, this tragedy was brought into connection
with THE LIBERTINE, (Shadwell's adaptation of the Atheista Fulminato to
the English stage in the reign of Charles the Second,) by the fact, that
our modern drama is taken, in the substance of it, from the first scene
of the third act of THE LIBERTINE. But with what palpable superiority of
judgment in the original! Earth and hell, men and spirits are up in arms
against Don John; the two former acts of the play have not only prepared
us for the supernatural, but accustomed us to the prodigious. It is,
therefore, neither more nor less than we anticipate when the Captain
exclaims: "In all the dangers I have been, such horrors I never knew.
I am quite unmanned:" and when the Hermit says, that he had "beheld the
ocean in wildest rage, yet ne'er before saw a storm so dreadful, such
horrid flashes of lightning, and such claps of thunder, were never in
my remembrance. " And Don John's burst of startling impiety is equally
intelligible in its motive, as dramatic in its effect.

But what is there to account for the prodigy of the tempest at Bertram's
shipwreck? It is a mere supernatural effect, without even a hint of any
supernatural agency; a prodigy, without any circumstance mentioned that
is prodigious; and a miracle introduced without a ground, and ending
without a result. Every event and every scene of the play might have
taken place as well if Bertram and his vessel had been driven in by a
common hard gale, or from want of provisions. The first act would have
indeed lost its greatest and most sonorous picture; a scene for the sake
of a scene, without a word spoken; as such, therefore, (a rarity without
a precedent), we must take it, and be thankful! In the opinion of not a
few, it was, in every sense of the word, the best scene in the play.
I am quite certain it was the most innocent: and the steady, quiet
uprightness of the flame of the wax-candles, which the monks held
over the roaring billows amid the storm of wind and rain, was really
miraculous.

The Sicilian sea coast: a convent of monks: night: a most portentous,
unearthly storm: a vessel is wrecked contrary to all human expectation,
one man saves himself by his prodigious powers as a swimmer, aided by
the peculiarity of his destination--

"PRIOR. ------All, all did perish

FIRST MONK. --Change, change those drenched weeds--

PRIOR. --I wist not of them--every soul did perish--
Enter third Monk hastily.

"THIRD MONK. --No, there was one did battle with the storm
With careless desperate force; full many times
His life was won and lost, as tho' he recked not--
No hand did aid him, and he aided none--
Alone he breasted the broad wave, alone
That man was saved. "

Well! This man is led in by the monks, supposed dripping wet, and to
very natural inquiries he either remains silent, or gives most brief and
surly answers, and after three or four of these half-line courtesies,
"dashing off the monks" who had saved him, he exclaims in the true
sublimity of our modern misanthropic heroism--

"Off! ye are men--there's poison in your touch.
But I must yield, for this" (what? ) "hath left me strengthless. "

So end the three first scenes. In the next (the Castle of St.
Aldobrand,) we find the servants there equally frightened with this
unearthly storm, though wherein it differed from other violent storms we
are not told, except that Hugo informs us, page 9--

"PIET. --Hugo, well met. Does e'en thy age bear
Memory of so terrible a storm?

HUGO. --They have been frequent lately.

PIET. --They are ever so in Sicily.

HUGO. --So it is said. But storms when I was young
Would still pass o'er like Nature's fitful fevers,
And rendered all more wholesome. Now their rage,
Sent thus unseasonable and profitless,
Speaks like the threats of heaven. "

A most perplexing theory of Sicilian storms is this of old Hugo! and
what is very remarkable, not apparently founded on any great familiarity
of his own with this troublesome article. For when Pietro asserts the
"ever more frequency" of tempests in Sicily, the old man professes to
know nothing more of the fact, but by hearsay. "So it is said. "--But why
he assumed this storm to be unseasonable, and on what he grounded
his prophecy, (for the storm is still in full fury), that it would be
profitless, and without the physical powers common to all other violent
sea-winds in purifying the atmosphere, we are left in the dark; as
well concerning the particular points in which he knew it, during its
continuance, to differ from those that he had been acquainted with in
his youth. We are at length introduced to the Lady Imogine, who,
we learn, had not rested "through" the night; not on account of the
tempest, for

"Long ere the storm arose, her restless gestures
Forbade all hope to see her blest with sleep. "

Sitting at a table, and looking at a portrait, she informs us--First,
that portrait-painters may make a portrait from memory,

"The limner's art may trace the absent feature. "

For surely these words could never mean, that a painter may have a
person sit to him who afterwards may leave the room or perhaps the
country? Secondly, that a portrait-painter can enable a mourning lady
to possess a good likeness of her absent lover, but that the portrait-
painter cannot, and who shall--

"Restore the scenes in which they met and parted? "

The natural answer would have been--Why the scene-painter to be sure!
But this unreasonable lady requires in addition sundry things to be
painted that have neither lines nor colours--

"The thoughts, the recollections, sweet and bitter,
Or the Elysian dreams of lovers when they loved. "

Which last sentence must be supposed to mean; when they were present,
and making love to each other. --Then, if this portrait could speak, it
would "acquit the faith of womankind. " How? Had she remained constant?
No, she has been married to another man, whose wife she now is. How
then? Why, that, in spite of her marriage vow, she had continued to
yearn and crave for her former lover--

"This has her body, that her mind:
Which has the better bargain? "

The lover, however, was not contented with this precious arrangement, as
we shall soon find. The lady proceeds to inform us that during the many
years of their separation, there have happened in the different parts of
the world, a number of "such things;" even such, as in a course of
years always have, and till the Millennium, doubtless always will happen
somewhere or other. Yet this passage, both in language and in metre, is
perhaps amongst the best parts of the play. The lady's love companion
and most esteemed attendant, Clotilda, now enters and explains this love
and esteem by proving herself a most passive and dispassionate listener,
as well as a brief and lucky querist, who asks by chance, questions that
we should have thought made for the very sake of the answers. In short,
she very much reminds us of those puppet-heroines, for whom the
showman contrives to dialogue without any skill in ventriloquism. This,
notwithstanding, is the best scene in the Play, and though crowded with
solecisms, corrupt diction, and offences against metre, would possess
merits sufficient to out-weigh them, if we could suspend the moral
sense during the perusal. It tells well and passionately the preliminary
circumstances, and thus overcomes the main difficulty of most first
acts, to wit, that of retrospective narration. It tells us of her having
been honourably addressed by a noble youth, of rank and fortune vastly
superior to her own: of their mutual love, heightened on her part
by gratitude; of his loss of his sovereign's favour; his disgrace;
attainder; and flight; that he (thus degraded) sank into a vile ruffian,
the chieftain of a murderous banditti; and that from the habitual
indulgence of the most reprobate habits and ferocious passions, he had
become so changed, even in appearance, and features,

"That she who bore him had recoiled from him,
Nor known the alien visage of her child,
Yet still she (Imogine) lov'd him. "

She is compelled by the silent entreaties of a father, perishing with
"bitter shameful want on the cold earth," to give her hand, with a heart
thus irrecoverably pre-engaged, to Lord Aldobrand, the enemy of her
lover, even to the very man who had baffled his ambitious schemes, and
was, at the present time, entrusted with the execution of the sentence
of death which had been passed on Bertram. Now, the proof of "woman's
love," so industriously held forth for the sympathy, if not for the
esteem of the audience, consists in this, that, though Bertram had
become a robber and a murderer by trade, a ruffian in manners, yea, with
form and features at which his own mother could not but "recoil," yet
she (Lady Imogine) "the wife of a most noble, honoured Lord," estimable
as a man, exemplary and affectionate as a husband, and the fond father
of her only child--that she, notwithstanding all this, striking her
heart, dares to say to it--

"But thou art Bertram's still, and Bertram's ever. "

A Monk now enters, and entreats in his Prior's name for the wonted
hospitality, and "free noble usage" of the Castle of St. Aldobrand for
some wretched shipwrecked souls, and from this we learn, for the
first time, to our infinite surprise, that notwithstanding the
supernaturalness of the storm aforesaid, not only Bertram, but the whole
of his gang, had been saved, by what means we are left to conjecture,
and can only conclude that they had all the same desperate swimming
powers, and the same saving destiny as the hero, Bertram himself. So
ends the first act, and with it the tale of the events, both those with
which the tragedy begins, and those which had occurred previous to
the date of its commencement. The second displays Bertram in disturbed
sleep, which the Prior, who hangs over him, prefers calling a "starting
trance," and with a strained voice, that would have awakened one of the
seven sleepers, observes to the audience--

"How the lip works! How the bare teeth do grind!
And beaded drops course [81] down his writhen brow! "

The dramatic effect of which passage we not only concede to the admirers
of this tragedy, but acknowledge the further advantages of preparing the
audience for the most surprising series of wry faces, proflated mouths,
and lunatic gestures that were ever "launched" on an audience to "sear
the sense. " [82]

"PRIOR. --I will awake him from this horrid trance. This is no
natural sleep! Ho, wake thee, stranger! "

This is rather a whimsical application of the verb reflex we must
confess, though we remember a similar transfer of the agent to the
patient in a manuscript tragedy, in which the Bertram of the piece,
prostrating a man with a single blow of his fist, exclaims--"Knock me
thee down, then ask thee if thou liv'st. " Well; the stranger obeys, and
whatever his sleep might have been, his waking was perfectly natural;
for lethargy itself could not withstand the scolding Stentorship of
Mr. Holland, the Prior. We next learn from the best authority, his own
confession, that the misanthropic hero, whose destiny was incompatible
with drowning, is Count Bertram, who not only reveals his past fortunes,
but avows with open atrocity, his Satanic hatred of Imogine's lord, and
his frantick thirst of revenge; and so the raving character raves, and
the scolding character scolds--and what else? Does not the Prior act?
Does he not send for a posse of constables or thief-takers to handcuff
the villain, or take him either to Bedlam or Newgate? Nothing of the
kind; the author preserves the unity of character, and the scolding
Prior from first to last does nothing but scold, with the exception
indeed of the last scene of the last act, in which, with a most
surprising revolution, he whines, weeps, and kneels to the condemned
blaspheming assassin out of pure affection to the high-hearted man, the
sublimity of whose angel-sin rivals the star-bright apostate, (that
is, who was as proud as Lucifer, and as wicked as the Devil), and, "had
thrilled him," (Prior Holland aforesaid), with wild admiration.

Accordingly in the very next scene, we have this tragic Macheath, with
his whole gang, in the Castle of St. Aldobrand, without any attempt
on the Prior's part either to prevent him, or to put the mistress and
servants of the Castle on their guard against their new inmates; though
he (the Prior) knew, and confesses that he knew, that Bertram's "fearful
mates" were assassins so habituated and naturalized to guilt, that--

"When their drenched hold forsook both gold and gear,
They griped their daggers with a murderer's instinct;"

and though he also knew, that Bertram was the leader of a band whose
trade was blood. To the Castle however he goes, thus with the holy
Prior's consent, if not with his assistance; and thither let us follow
him.

No sooner is our hero safely housed in the Castle of St. Aldobrand, than
he attracts the notice of the lady and her confidante, by his "wild and
terrible dark eyes," "muffled form," "fearful form," [83] "darkly wild,"
"proudly stern," and the like common-place indefinites, seasoned by
merely verbal antitheses, and at best, copied with very slight change,
from the Conrade of Southey's JOAN OF ARC. The lady Imogine, who has
been, (as is the case, she tells us, with all soft and solemn spirits,)
worshipping the moon on a terrace or rampart within view of the Castle,
insists on having an interview with our hero, and this too tete-a-tete.
Would the reader learn why and wherefore the confidante is excluded, who
very properly remonstrates against such "conference, alone, at night,
with one who bears such fearful form;" the reason follows--"why,
therefore send him! " I say, follows, because the next line, "all things
of fear have lost their power over me," is separated from the former
by a break or pause, and besides that it is a very poor answer to the
danger, is no answer at all to the gross indelicacy of this wilful
exposure. We must therefore regard it as a mere after-thought, that a
little softens the rudeness, but adds nothing to the weight, of that
exquisite woman's reason aforesaid. And so exit Clotilda and enter
Bertram, who "stands without looking at her," that is, with his lower
limbs forked, his arms akimbo, his side to the lady's front, the whole
figure resembling an inverted Y. He is soon however roused from the
state surly to the state frantick, and then follow raving, yelling,
cursing, she fainting, he relenting, in runs Imogine's child, squeaks
"mother!
" He snatches it up, and with a "God bless thee, child! Bertram
has kissed thy child,"--the curtain drops. The third act is short, and
short be our account of it. It introduces Lord St. Aldobrand on his road
homeward, and next Imogine in the convent, confessing the foulness of
her heart to the Prior, who first indulges his old humour with a fit
of senseless scolding, then leaves her alone with her ruffian paramour,
with whom she makes at once an infamous appointment, and the curtain
drops, that it may be carried into act and consummation.

I want words to describe the mingled horror and disgust with which I
witnessed the opening of the fourth act, considering it as a melancholy
proof of the depravation of the public mind. The shocking spirit of
jacobinism seemed no longer confined to politics. The familiarity with
atrocious events and characters appeared to have poisoned the taste,
even where it had not directly disorganized the moral principles, and
left the feelings callous to all the mild appeals, and craving alone for
the grossest and most outrageous stimulants. The very fact then present
to our senses, that a British audience could remain passive under such
an insult to common decency, nay, receive with a thunder of applause, a
human being supposed to have come reeking from the consummation of this
complex foulness and baseness, these and the like reflections so pressed
as with the weight of lead upon my heart, that actor, author, and
tragedy would have been forgotten, had it not been for a plain elderly
man sitting beside me, who, with a very serious face, that at once
expressed surprise and aversion, touched my elbow, and, pointing to
the actor, said to me in a half-whisper--"Do you see that little fellow
there? he has just been committing adultery! " Somewhat relieved by the
laugh which this droll address occasioned, I forced back my attention
to the stage sufficiently to learn, that Bertram is recovered from a
transient fit of remorse by the information, that St. Aldobrand was
commissioned (to do, what every honest man must have done without
commission, if he did his duty) to seize him and deliver him to the
just vengeance of the law; an information which, (as he had long known
himself to be an attainted traitor and proclaimed outlaw, and not only
a trader in blood himself, but notoriously the Captain of a gang of
thieves, pirates, and assassins), assuredly could not have been new to
him. It is this, however, which alone and instantly restores him to
his accustomed state of raving, blasphemy, and nonsense. Next follows
Imogine's constrained interview with her injured husband, and his sudden
departure again, all in love and kindness, in order to attend the feast
of St. Anselm at the convent. This was, it must be owned, a very strange
engagement for so tender a husband to make within a few minutes after so
long an absence. But first his lady has told him that she has "a vow
on her," and wishes "that black perdition may gulf her perjured
soul,"--(Note: she is lying at the very time)--if she ascends his bed,
till her penance is accomplished. How, therefore, is the poor husband to
amuse himself in this interval of her penance? But do not be distressed,
reader, on account of the St. Aldobrand's absence! As the author has
contrived to send him out of the house, when a husband would be in his,
and the lover's way, so he will doubtless not be at a loss to bring him
back again as soon as he is wanted. Well! the husband gone in on the one
side, out pops the lover from the other, and for the fiendish purpose of
harrowing up the soul of his wretched accomplice in guilt, by announcing
to her, with most brutal and blasphemous execrations, his fixed and
deliberate resolve to assassinate her husband; all this too is for no
discoverable purpose on the part of the author, but that of introducing
a series of super-tragic starts, pauses, screams, struggling,
dagger-throwing, falling on the ground, starting up again wildly,
swearing, outcries for help, falling again on the ground, rising again,
faintly tottering towards the door, and, to end the scene, a most
convenient fainting fit of our lady's, just in time to give Bertram an
opportunity of seeking the object of his hatred, before she alarms the
house, which indeed she has had full time to have done before, but that
the author rather chose she should amuse herself and the audience by the
above-described ravings and startings. She recovers slowly, and to her
enter, Clotilda, the confidante and mother confessor; then commences,
what in theatrical language is called the madness, but which the author
more accurately entitles, delirium, it appearing indeed a sort of
intermittent fever with fits of lightheadedness off and on, whenever
occasion and stage effect happen to call for it. A convenient return
of the storm, (we told the reader before-hand how it would be), had
changed--

"The rivulet, that bathed the convent walls,
Into a foaming flood: upon its brink
The Lord and his small train do stand appalled.
With torch and bell from their high battlements
The monks do summon to the pass in vain;
He must return to-night. "

Talk of the Devil, and his horns appear, says the proverb and sure
enough, within ten lines of the exit of the messenger, sent to stop him,
the arrival of Lord St. Aldobrand is announced. Bertram's ruffian band
now enter, and range themselves across the stage, giving fresh cause for
Imogine's screams and madness. St. Aldobrand, having received his mortal
wound behind the scenes, totters in to welter in his blood, and to die
at the feet of this double-damned adultress.

Of her, as far as she is concerned in this fourth act, we have two
additional points to notice: first, the low cunning and Jesuitical trick
with which she deludes her husband into words of forgiveness, which he
himself does not understand; and secondly, that everywhere she is made
the object of interest and sympathy, and it is not the author's fault,
if, at any moment, she excites feelings less gentle, than those we are
accustomed to associate with the self-accusations of a sincere religious
penitent. And did a British audience endure all this? --They received
it with plaudits, which, but for the rivalry of the carts and hackney
coaches, might have disturbed the evening-prayers of the scanty week
day congregation at St. Paul's cathedral.

Tempora mutantur, nos et mutamur in illis.

Of the fifth act, the only thing noticeable, (for rant and nonsense,
though abundant as ever, have long before the last act become things of
course,) is the profane representation of the high altar in a chapel,
with all the vessels and other preparations for the holy sacrament. A
hymn is actually sung on the stage by the chorister boys! For the
rest, Imogine, who now and then talks deliriously, but who is always
light-headed as far as her gown and hair can make her so, wanders about
in dark woods with cavern-rocks and precipices in the back-scene; and a
number of mute dramatis personae move in and out continually, for
whose presence, there is always at least this reason, that they afford
something to be seen, by that very large part of a Drury Lane audience
who have small chance of hearing a word. She had, it appears, taken her
child with her, but what becomes of the child, whether she murdered
it or not, nobody can tell, nobody can learn; it was a riddle at the
representation, and after a most attentive perusal of the Play, a riddle
it remains.

"No more I know, I wish I did,
And I would tell it all to you;
For what became of this poor child
There's none that ever knew. "

Our whole information [84] is derived from the following words--

"PRIOR. --Where is thy child?

CLOTIL. --(Pointing to the cavern into which she has looked)
Oh he lies cold within his cavern-tomb!
Why dost thou urge her with the horrid theme?

PRIOR. --(who will not, the reader may observe, be disappointed of
his dose of scolding)
It was to make (query wake) one living cord o' th' heart,
And I will try, tho' my own breaks at it.
Where is thy child?

IMOG. --(with a frantic laugh) The forest fiend hath snatched him--
He (who? the fiend or the child? ) rides the night-mare thro' the
wizard woods. "

Now these two lines consist in a senseless plagiarism from the
counterfeited madness of Edgar in Lear, who, in imitation of the
gypsy incantations, puns on the old word mair, a hag; and the no less
senseless adoption of Dryden's forest fiend, and the wisard stream by
which Milton, in his Lycidas, so finely characterizes the spreading
Deva, fabulosus amnis. Observe too these images stand unique in the
speeches of Imogine, without the slightest resemblance to anything she
says before or after. But we are weary. The characters in this act
frisk about, here, there, and every where, as teasingly as the Jack
o' Lantern-lights which mischievous boys, from across a narrow street,
throw with a looking-glass on the faces of their opposite neighbours.
Bertram disarmed, outheroding Charles de Moor in the Robbers, befaces
the collected knights of St. Anselm, (all in complete armour) and so, by
pure dint of black looks, he outdares them into passive poltroons. The
sudden revolution in the Prior's manners we have before noticed, and
it is indeed so outre, that a number of the audience imagined a great
secret was to come out, viz. : that the Prior was one of the many
instances of a youthful sinner metamorphosed into an old scold, and that
this Bertram would appear at last to be his son. Imogine re-appears at
the convent, and dies of her own accord. Bertram stabs himself, and dies
by her side, and that the play may conclude as it began, to wit, in
a superfetation of blasphemy upon nonsense, because he had snatched
a sword from a despicable coward, who retreats in terror when it is
pointed towards him in sport; this felo de se, and thief-captain--this
loathsome and leprous confluence of robbery, adultery, murder, and
cowardly assassination,--this monster, whose best deed is, the having
saved his betters from the degradation of hanging him, by turning Jack
Ketch to himself; first recommends the charitable Monks and holy Prior
to pray for his soul, and then has the folly and impudence to exclaim--

"I die no felon's death,
A warriour's weapon freed a warriour's soul! "




CHAPTER XXIV

CONCLUSION


It sometimes happens that we are punished for our faults by incidents,
in the causation of which these faults had no share: and this I have
always felt the severest punishment. The wound indeed is of the same
dimensions; but the edges are jagged, and there is a dull underpain
that survives the smart which it had aggravated. For there is always a
consolatory feeling that accompanies the sense of a proportion between
antecedents and consequents. The sense of Before and After becomes both
intelligible and intellectual when, and only when, we contemplate the
succession in the relations of Cause and Effect, which, like the two
poles of the magnet manifest the being and unity of the one power by
relative opposites, and give, as it were, a substratum of permanence, of
identity, and therefore of reality, to the shadowy flux of Time. It is
Eternity revealing itself in the phaenomena of Time: and the perception
and acknowledgment of the proportionality and appropriateness of the
Present to the Past, prove to the afflicted Soul, that it has not yet
been deprived of the sight of God, that it can still recognise the
effective presence of a Father, though through a darkened glass and a
turbid atmosphere, though of a Father that is chastising it. And for
this cause, doubtless, are we so framed in mind, and even so organized
in brain and nerve, that all confusion is painful. It is within the
experience of many medical practitioners, that a patient, with strange
and unusual symptoms of disease, has been more distressed in mind, more
wretched, from the fact of being unintelligible to himself and others,
than from the pain or danger of the disease: nay, that the patient
has received the most solid comfort, and resumed a genial and enduring
cheerfulness, from some new symptom or product, that had at once
determined the name and nature of his complaint, and rendered it an
intelligible effect of an intelligible cause: even though the discovery
did at the same moment preclude all hope of restoration. Hence the
mystic theologians, whose delusions we may more confidently hope to
separate from their actual intuitions, when we condescend to read their
works without the presumption that whatever our fancy, (always the ape,
and too often the adulterator and counterfeit of our memory,) has not
made or cannot make a picture of, must be nonsense,--hence, I say, the
Mystics have joined in representing the state of the reprobate spirits
as a dreadful dream in which there is no sense of reality, not even of
the pangs they are enduring--an eternity without time, and as it were
below it--God present without manifestation of his presence. But these
are depths, which we dare not linger over. Let us turn to an instance
more on a level with the ordinary sympathies of mankind. Here then, and
in this same healing influence of Light and distinct Beholding, we may
detect the final cause of that instinct which, in the great majority of
instances, leads, and almost compels the Afflicted to communicate their
sorrows. Hence too flows the alleviation that results from "opening out
our griefs:" which are thus presented in distinguishable forms instead
of the mist, through which whatever is shapeless becomes magnified and
(literally) enormous. Casimir, in the fifth Ode of his third Book, has
happily [85] expressed this thought.

Me longus silendi
Edit amor, facilesque luctus
Hausit medullas. Fugerit ocyus,
Simul negantem visere jusseris
Aures amicorum, et loquacem
Questibus evacuaris iram.

Olim querendo desinimus queri,
Ipsoque fletu lacryma perditur
Nec fortis [86] aeque, si per omnes
Cura volat residetque ramos.

Vires amicis perdit in auribus,
Minorque semper dividitur dolor,
Per multa permissus vagari
Pectora. --

I shall not make this an excuse, however, for troubling my readers with
any complaints or explanations, with which, as readers, they have little
or no concern. It may suffice, (for the present at least,) to declare,
that the causes that have delayed the publication of these volumes for
so long a period after they had been printed off, were not connected
with any neglect of my own; and that they would form an instructive
comment on the chapter concerning authorship as a trade, addressed to
young men of genius in the first volume of this work. I remember
the ludicrous effect produced on my mind by the fast sentence of
an auto-biography, which, happily for the writer, was as meagre in
incidents as it is well possible for the life of an individual to
be--"The eventful life which I am about to record, from the hour
in which I rose into existence on this planet, etc. " Yet when,
notwithstanding this warning example of self-importance before me, I
review my own life, I cannot refrain from applying the same epithet to
it, and with more than ordinary emphasis--and no private feeling, that
affected myself only, should prevent me from publishing the same, (for
write it I assuredly shall, should life and leisure be granted me,)
if continued reflection should strengthen my present belief, that my
history would add its contingent to the enforcement of one important
truth, to wit, that we must not only love our neighbours as ourselves,
but ourselves likewise as our neighbours; and that we can do neither
unless we love God above both.

Who lives, that's not
Depraved or depraves? Who dies, that bears
Not one spurn to the grave of their friends' gift?

Strange as the delusion may appear, yet it is most true, that three
years ago I did not know or believe that I had an enemy in the world:
and now even my strongest sensations of gratitude are mingled with fear,
and I reproach myself for being too often disposed to ask,--Have I one
friend? --During the many years which intervened between the composition
and the publication of the CHRISTABEL, it became almost as well known
among literary men as if it had been on common sale; the same references
were made to it, and the same liberties taken with it, even to the very
names of the imaginary persons in the poem. From almost all of our
most celebrated poets, and from some with whom I had no personal
acquaintance, I either received or heard of expressions of admiration
that, (I can truly say,) appeared to myself utterly disproportionate
to a work, that pretended to be nothing more than a common Faery Tale.
Many, who had allowed no merit to my other poems, whether printed or
manuscript, and who have frankly told me as much, uniformly made an
exception in favour of the CHRISTABEL and the poem entitled LOVE. Year
after year, and in societies of the most different kinds, I had been
entreated to recite it and the result was still the same in all, and
altogether different in this respect from the effect produced by the
occasional recitation of any other poems I had composed. --This before
the publication. And since then, with very few exceptions, I have heard
nothing but abuse, and this too in a spirit of bitterness at least as
disproportionate to the pretensions of the poem, had it been the most
pitiably below mediocrity, as the previous eulogies, and far more
inexplicable. --This may serve as a warning to authors, that in their
calculations on the probable reception of a poem, they must subtract
to a large amount from the panegyric, which may have encouraged them to
publish it, however unsuspicious and however various the sources of this
panegyric may have been. And, first, allowances must be made for private
enmity, of the very existence of which they had perhaps entertained no
suspicion--for personal enmity behind the mask of anonymous criticism:
secondly for the necessity of a certain proportion of abuse and ridicule
in a Review, in order to make it saleable, in consequence of which, if
they have no friends behind the scenes, the chance must needs be against
them; but lastly and chiefly, for the excitement and temporary sympathy
of feeling, which the recitation of the poem by an admirer, especially
if he be at once a warm admirer and a man of acknowledged celebrity,
calls forth in the audience. For this is really a species of animal
magnetism, in which the enkindling reciter, by perpetual comment of
looks and tones, lends his own will and apprehensive faculty to his
auditors. They live for the time within the dilated sphere of his
intellectual being. It is equally possible, though not equally common,
that a reader left to himself should sink below the poem, as that
the poem left to itself should flag beneath the feelings of the
reader. --But, in my own instance, I had the additional misfortune of
having been gossiped about, as devoted to metaphysics, and worse than
all, to a system incomparably nearer to the visionary flights of Plato,
and even to the jargon of the Mystics, than to the established tenets
of Locke. Whatever therefore appeared with my name was condemned
beforehand, as predestined metaphysics. In a dramatic poem, which had
been submitted by me to a gentleman of great influence in the theatrical
world, occurred the following passage:--

"O we are querulous creatures! Little less
Than all things can suffice to make us happy:
And little more than nothing is enough
To make us wretched. "

Aye, here now! (exclaimed the critic) here come Coleridge's metaphysics!
And the very same motive (that is, not that the lines were unfit for the
present state of our immense theatres; but that they were metaphysics
[87]) was assigned elsewhere for the rejection of the two following
passages. The first is spoken in answer to a usurper, who had rested his
plea on the circumstance, that he had been chosen by the acclamations of
the people. --

"What people? How convened? or, if convened,
Must not the magic power that charms together
Millions of men in council, needs have power
To win or wield them? Rather, O far rather
Shout forth thy titles to yon circling mountains,
And with a thousand-fold reverberation
Make the rocks flatter thee, and the volleying air,
Unbribed, shout back to thee, King Emerick!
By wholesome laws to embank the sovereign power,
To deepen by restraint, and by prevention
Of lawless will to amass and guide the flood
In its majestic channel, is man's task
And the true patriot's glory! In all else
Men safelier trust to Heaven, than to themselves
When least themselves: even in those whirling crowds
Where folly is contagious, and too oft
Even wise men leave their better sense at home,
To chide and wonder at them, when returned. "

The second passage is in the mouth of an old and experienced courtier,
betrayed by the man in whom he had most trusted.

"And yet Sarolta, simple, inexperienced,
Could see him as he was, and often warned me.
Whence learned she this? --O she was innocent!
And to be innocent is Nature's wisdom!
The fledge-dove knows the prowlers of the air,
Feared soon as seen, and flutters back to shelter.
And the young steed recoils upon his haunches,
The never-yet-seen adder's hiss first heard.
O surer than suspicion's hundred eyes
Is that fine sense, which to the pure in heart,
By mere oppugnancy of their own goodness,
Reveals the approach of evil. "

As therefore my character as a writer could not easily be more injured
by an overt act than it was already in consequence of the report, I
published a work, a large portion of which was professedly metaphysical.
A long delay occurred between its first annunciation and its appearance;
it was reviewed therefore by anticipation with a malignity, so avowedly
and exclusively personal, as is, I believe, unprecedented even in the
present contempt of all common humanity that disgraces and endangers the
liberty of the press. After its appearance, the author of this lampoon
undertook to review it in the Edinburgh Review; and under the single
condition, that he should have written what he himself really thought,
and have criticised the work as he would have done had its author been
indifferent to him, I should have chosen that man myself, both from
the vigour and the originality of his mind, and from his particular
acuteness in speculative reasoning, before all others. --I remembered
Catullus's lines.

Desine de quoquam quicquam bene velle mereri,
Aut aliquem fieri posse putare pium.
Omnia sunt ingrata: nihil fecisse benigne est:
Immo, etiam taedet, taedet obestque magis;
Ut mihi, quem nemo gravius nec acerbius urget,
Quam modo qui me unum atque unicum amicum habuit.

But I can truly say, that the grief with which I read this rhapsody of
predetermined insult, had the rhapsodist himself for its whole and sole
object.

* * * * * *

I refer to this review at present, in consequence of information having
been given me, that the inuendo of my "potential infidelity," grounded
on one passage of my first Lay Sermon, has been received and propagated
with a degree of credence, of which I can safely acquit the originator
of the calumny. I give the sentences, as they stand in the sermon,
premising only that I was speaking exclusively of miracles worked for
the outward senses of men. "It was only to overthrow the usurpation
exercised in and through the senses, that the senses were miraculously
appealed to. REASON AND RELIGION ARE THEIR OWN EVIDENCE. The natural sun
is in this respect a symbol of the spiritual. Ere he is fully arisen,
and while his glories are still under veil, he calls up the breeze to
chase away the usurping vapours of the night-season, and thus converts
the air itself into the minister of its own purification: not surely
in proof or elucidation of the light from heaven, but to prevent its
interception. "

"Wherever, therefore, similar circumstances co-exist with the same
moral causes, the principles revealed, and the examples recorded, in
the inspired writings, render miracles superfluous: and if we neglect
to apply truths in expectation of wonders, or under pretext of the
cessation of the latter, we tempt God, and merit the same reply which
our Lord gave to the Pharisees on a like occasion. "

In the sermon and the notes both the historical truth and the necessity
of the miracles are strongly and frequently asserted. "The testimony
of books of history (that is, relatively to the signs and wonders,
with which Christ came) is one of the strong and stately pillars of the
church: but it is not the foundation! " Instead, therefore, of defending
myself, which I could easily effect by a series of passages, expressing
the same opinion, from the Fathers and the most eminent Protestant
Divines, from the Reformation to the Revolution, I shall merely state
what my belief is, concerning the true evidences of Christianity. 1.
Its consistency with right Reason, I consider as the outer court of the
temple--the common area, within which it stands. 2. The miracles, with
and through which the Religion was first revealed and attested, I regard
as the steps, the vestibule, and the portal of the temple. 3. The
sense, the inward feeling, in the soul of each believer of its exceeding
desirableness--the experience, that he needs something, joined with the
strong foretokening, that the redemption and the graces propounded to
us in Christ are what he needs--this I hold to be the true foundation of
the spiritual edifice. With the strong a priori probability that flows
in from 1 and 3 on the correspondent historical evidence of 2, no man
can refuse or neglect to make the experiment without guilt. But, 4, it
is the experience derived from a practical conformity to the conditions
of the Gospel--it is the opening eye; the dawning light: the terrors and
the promises of spiritual growth; the blessedness of loving God as
God, the nascent sense of sin hated as sin, and of the incapability of
attaining to either without Christ; it is the sorrow that still rises
up from beneath and the consolation that meets it from above; the
bosom treacheries of the principal in the warfare and the exceeding
faithfulness and long-suffering of the uninteresting ally;--in a word,
it is the actual trial of the faith in Christ, with its accompaniments
and results, that must form the arched roof, and the faith itself is the
completing key-stone. In order to an efficient belief in Christianity,
a man must have been a Christian, and this is the seeming argumentum
in circulo, incident to all spiritual Truths, to every subject not
presentable under the forms of Time and Space, as long as we attempt to
master by the reflex acts of the Understanding what we can only know by
the act of becoming. Do the will of my Father, and ye shall know whether
I am of God. These four evidences I believe to have been and still to
be, for the world, for the whole Church, all necessary, all equally
necessary: but at present, and for the majority of Christians born in
Christian countries, I believe the third and the fourth evidences to
be the most operative, not as superseding but as involving a glad
undoubting faith in the two former. Credidi, ideoque intellexi, appears
to me the dictate equally of Philosophy and Religion, even as I
believe Redemption to be the antecedent of Sanctification, and not its
consequent. All spiritual predicates may be construed indifferently as
modes of Action or as states of Being, Thus Holiness and Blessedness
are the same idea, now seen in relation to act and now to existence.
The ready belief which has been yielded to the slander of my "potential
infidelity," I attribute in part to the openness with which I have
avowed my doubts, whether the heavy interdict, under which the name of
Benedict Spinoza lies, is merited on the whole or to the whole extent.
Be this as it may, I wish, however, that I could find in the books of
philosophy, theoretical or moral, which are alone recommended to the
present students of theology in our established schools, a few passages
as thoroughly Pauline, as completely accordant with the doctrines of the
Established Church, as the following sentences in the concluding page
of Spinoza's Ethics. Deinde quo mens hoc amore divino, seu beatitudine
magis gaudet, eo plus intelligit, hoc est, eo majorem in affectus habet
potentiam, et eo minus ab affectibus, qui mali sunt, patitur; atque adeo
ex eo, quod mens hoc amore divino, seu beatitudine gaudet, potestatem
habet libidines coercendi; et quia humana potentia ad coercendos
affectus in solo intellectu consistit; ergo nemo beatitudine gaudet,
quia affectus coercuit, sed contra potestas libidines coercendi ex ipsa
beatitudine oritur.

With regard to the Unitarians, it has been shamelessly asserted, that
I have denied them to be Christians. God forbid! For how should I know,
what the piety of the heart may be, or what quantum of error in the
understanding may consist with a saving faith in the intentions and
actual dispositions of the whole moral being in any one individual?
Never will God reject a soul that sincerely loves him: be his
speculative opinions what they may: and whether in any given instance
certain opinions, be they unbelief, or misbelief, are compatible with a
sincere love of God, God can only know. --But this I have said, and shall
continue to say: that if the doctrines, the sum of which I believe to
constitute the truth in Christ, be Christianity, then Unitarianism
is not, and vice versa: and that, in speaking theologically and
impersonally, i. e. of Psilanthropism and Theanthropism as schemes of
belief, without reference to individuals, who profess either the one or
the other, it will be absurd to use a different language as long as it
is the dictate of common sense, that two opposites cannot properly be
called by the same name. I should feel no offence if a Unitarian applied
the same to me, any more than if he were to say, that two and two being
four, four and four must be eight.

alla broton
ton men keneophrones auchai
ex agathon ebalon;
ton d' au katamemphthent' agan
ischun oikeion paresphalen kalon,
cheiros elkon opisso, thumos atolmos eon.

This has been my object, and this alone can be my defence--and O! that
with this my personal as well as my LITERARY LIFE might conclude! --the
unquenched desire I mean, not without the consciousness of having
earnestly endeavoured to kindle young minds, and to guard them against
the temptations of scorners, by showing that the scheme of Christianity,
as taught in the liturgy and homilies of our Church, though not
discoverable by human reason, is yet in accordance with it; that link
follows link by necessary consequence; that Religion passes out of the
ken of Reason only where the eye of Reason has reached its own horizon;
and that Faith is then but its continuation: even as the day softens
away into the sweet twilight, and twilight, hushed and breathless,
steals into the darkness. It is night, sacred night! the upraised eye
views only the starry heaven which manifests itself alone: and the
outward beholding is fixed on the sparks twinkling in the awful depth,
though suns of other worlds, only to preserve the soul steady and
collected in its pure act of inward adoration to the great I AM, and to
the filial WORD that re-affirmeth it from eternity to eternity, whose
choral echo is the universe.


THEO, MONO, DOXA.




FOOTNOTES


[Footnote 1: The authority of Milton and Shakespeare may be usefully pointed out
to young authors. In the Comus and other early poems of Milton there
is a superfluity of double epithets; while in the Paradise Lost we find
very few, in the Paradise Regained scarce any. The same remark holds
almost equally true of the Love's Labour Lost, Romeo and Juliet, Venus
and Adonis, and Lucrece, compared with the Lear, Macbeth, Othello, and
Hamlet of our great Dramatist. The rule for the admission of double
epithets seems to be this: either that they should be already
denizens of our language, such as blood-stained, terror-stricken,
self-applauding: or when a new epithet, or one found in books only, is
hazarded, that it, at least, be one word, not two words made one by mere
virtue of the printers hyphen. A language which, like the English,
is almost without cases, is indeed in its very genius unfitted for
compounds. If a writer, every time a compounded word suggests itself to
him, would seek for some other mode of expressing the same sense, the
chances are always greatly in favour of his finding a better word.
Ut tanquam scopulum sic fugias insolens verbum, is the wise advice of
Caesar to the Roman Orators, and the precept applies with double force
to the writers in our own language. But it must not be forgotten,
that the same Caesar wrote a Treatise for the purpose of reforming
the ordinary language by bringing it to a greater accordance with the
principles of logic or universal grammar. ]

[Footnote 2: See the criticisms on the Ancient Mariner, in the Monthly and
Critical Reviews of the first volume of the Lyrical Ballads. ]

[Footnote 3: This is worthy of ranking as a maxim, (regula maxima,) of criticism.
Whatever is translatable in other and simpler words of the same
language, without loss of sense or dignity, is bad. N. B. --By dignity I
mean the absence of ludicrous and debasing associations. ]

[Footnote 4: The Christ's Hospital phrase, not for holidays altogether, but for
those on which the boys are permitted to go beyond the precincts of the
school. ]

[Footnote 5: I remember a ludicrous instance in the poem of a young tradesman:

"No more will I endure love's pleasing pain,
Or round my heart's leg tie his galling chain. "]

[Footnote 6: Cowper's Task was published some time before the Sonnets of Mr.
Bowles; but I was not familiar with it till many years afterwards. The
vein of satire which runs through that excellent poem, together with the
sombre hue of its religious opinions, would probably, at that time,
have prevented its laying any strong hold on my affections. The love of
nature seems to have led Thomson to a cheerful religion; and a gloomy
religion to have led Cowper to a love of nature. The one would carry his
fellow-men along with him into nature; the other flies to nature from
his fellow-men. In chastity of diction however, and the harmony of blank
verse, Cowper leaves Thomson immeasurably below him; yet still I feel
the latter to have been the born poet. ]

[Footnote 7: SONNET I

Pensive at eve, on the hard world I mused,
And m poor heart was sad; so at the Moon
I gazed and sighed, and sighed; for ah how soon
Eve saddens into night! mine eyes perused
With tearful vacancy the dampy grass
That wept and glitter'd in the paly ray
And I did pause me on my lonely way
And mused me on the wretched ones that pass
O'er the bleak heath of sorrow. But alas!
Most of myself I thought! when it befel,
That the soothe spirit of the breezy wood
Breath'd in mine ear: "All this is very well,
But much of one thing, is for no thing good. "
Oh my poor heart's inexplicable swell!

SONNET II

Oh I do love thee, meek Simplicity!
For of thy lays the lulling simpleness
Goes to my heart, and soothes each small distress,
Distress the small, yet haply great to me.
'Tis true on Lady Fortune's gentlest pad
I amble on; and yet I know not why
So sad I am! but should a friend and I
Frown, pout and part, then I am very sad.
And then with sonnets and with sympathy
My dreamy bosom's mystic woes I pall:
Now of my false friend plaining plaintively,
Now raving at mankind in general;
But whether sad or fierce, 'tis simple all,
All very simple, meek Simplicity!