How well I
remember
his giving breakfast to me and Sir Humphry
Davy, at that time an unknown young man, and our having a very spirited
talk about Locke and Newton, and so forth!
Davy, at that time an unknown young man, and our having a very spirited
talk about Locke and Newton, and so forth!
Coleridge - Table Talk
The House of Commons must, of course, have the power of
taking cognizance of offences against its own rights. Sir Francis Burdett
might have been properly sent to the Tower for the speech he made in the
House [1]; but when afterwards he published it in Cobbett, and they took
cognizance of it as a breach of privilege, they violated the plain
distinction between privilege and law.
As a speech in the House, the House could alone animadvert upon it,
consistently with the effective preservation of its most necessary
prerogative of freedom of debate; but when that speech became a book, then
the law was to look to it; and there being a law of libel, commensurate
with every possible object of attack in the state, privilege, which acts,
or ought to act, only as a substitute for other laws, could have nothing to
do with it. I have heard that one distinguished individual said,--"That he,
for one, would not shrink from affirming, that if the House of Commons
chose to _burn_ one of their own members in Palace Yard, it had an inherent
power and right by the constitution to do so. " This was said, if at all, by
a moderate-minded man; and may show to what atrocious tyranny some persons
may advance in theory, under shadow of this word privilege.
[Footnote 1:
March 12. 1810. Sir Francis Burdett made a motion in the House of
Commons for the discharge of Mr. Gale Jones, who had been committed to
Newgate by a resolution of the House on the 21st of February preceding.
Sir Francis afterwards published, in Cobbett's Political Register, of the
24th of the same month of March, a "Letter to his Constituents, denying
the power of the House of Commons to imprison the people of England,"
and he accompanied the letter with an argument in support of his position.
On the 27th of March a complaint of breach of privilege, founded on this
publication, was made in the House by Mr. (now Sir Thomas) Lethbridge,
and after several long debates, a motion that Sir Francis Burdett should
be committed to the Tower was made on the 5th of April, 1810, by Sir
Robert Salisbury, and carried by a majority of 38. --ED. ]
* * * * *
There are two principles in every European and Christian state:
Permanency and Progression. [1]
In the civil wars of the seventeenth century in England, which are as new
and fresh now as they were a hundred and sixty years ago, and will be so
for ever to us, these two principles came to a struggle. It was natural
that the great and the good of the nation should he found in the ranks of
either side. In the Mohammedan states, there is no principle of permanence;
and, therefore, they sink directly. They existed, and could only exist, in
their efforts at progression; when they ceased to conquer, they fell in
pieces. Turkey would long since have fallen, had it not been supported by
the rival and conflicting interests of Christian Europe. The Turks have no
church; religion and state are one; hence there is no counterpoise, no
mutual support. This is the very essence of their Unitarianism. They have
no past; they are not an historical people; they exist only in the present.
China is an instance of a permanency without progression. The Persians are
a superior race: they have a history and a literature; they were always
considered by the Greeks as quite distinct from the other barbarians. The
Afghans are a remarkable people. They have a sort of republic. Europeans
and Orientalists may be well represented by two figures standing back to
back: the latter looking to the east, that is, backwards; the former
looking westward, or forwards.
[Footnote 1:
See this position stated and illustrated in detail in Mr. Coleridge's work,
"On the Constitution of the Church and State, according to the Idea of
each," p. 21. 2d edit. 1830. Well acquainted as I am with the fact f the
comparatively small acceptation which Mr. Coleridge's prose works have ever
found in the literary world, and with the reasons, and, what is more, with
the causes, of it, I still wonder that this particular treatise has not
been more noticed: first, because it is a little book; secondly, because it
is, or at least nineteen-twentieths of it are, written in a popular style;
and thirdly, because it is the only work, that I know or have ever heard
mentioned, that even attempts a solution of the difficulty in which an
ingenious enemy of the church of England may easily involve most of its
modern defenders in Parliament, or through the press, upon their own
principles and admissions. Mr. Coleridge himself prized this little work
highly, although he admitted its incompleteness as a composition:--"But I
don't care a rush about it," he said to me, "as an author. The saving
distinctions are plainly stated in it, and I am sure nothing is wanted to
make them _tell_, but that some kind friend should steal them from their
obscure hiding-place, and just tumble them down before the public as _his
own_. "--ED. ]
* * * * *
Kant assigns three great races of mankind. If two individuals of distinct
races cross, a third, or _tertium aliquid_, is _invariably_ produced,
different from either, as a white and a negro produce a mulatto. But when
different varieties of the same race cross, the offspring is according to
what we call chance; it is now like one, now like the other parent. Note
this, when you see the children of any couple of distinct European
complexions,--as English and Spanish, German and Italian, Russian and
Portuguese, and so on.
_January_ 3. 1823.
MATERIALISM. --GHOSTS.
Either we have an immortal soul, or we have not. If we have not, we are
beasts; the first and wisest of beasts, it may be; but still true beasts.
[1] We shall only differ in degree, and not in kind; just as the elephant
differs from the slug. But by the concession of all the materialists of all
the schools, or almost all, we are not of the same kind as beasts--and this
also we say from our own consciousness. Therefore, methinks, it must be the
possession of a soul within us that makes the difference.
[Footnote 1:
"Try to conceive a _man_ without the ideas of God, eternity, freedom, will,
absolute truth; of the good, the true, the beautiful, the infinite. An
_animal_ endowed with a memory of appearances and facts might remain. But
the _man_ will have vanished, and you have instead a creature more subtle
than any beast of the field, but likewise cursed above every beast of the
field; upon the belly must it go, and dust must it eat all the days of its
life. "--_Church and State_, p. 54. n. ]
* * * * *
Read the first chapter of Genesis without prejudice, and you will be
convinced at once. After the narrative of the creation of the earth and
brute animals, Moses seems to pause, and says:--"And God said, Let us make
man in _our image_, after _our likeness_. " And in the next chapter, he
repeats the narrative:--"And the Lord God formed man of the dust of the
ground, and breathed into his nostrils the breath of life;" and then he
adds these words,--"_and man became a living soul_. " Materialism will never
explain those last words.
* * * * *
Define a vulgar ghost with reference to all that is called ghost-like. It
is visibility without tangibility; which is also the definition of a
shadow. Therefore, a vulgar ghost and a shadow would be the same; because
two different things cannot properly have the same definition. A _visible
substance_ without susceptibility of impact, I maintain to be an absurdity.
Unless there be an external substance, the bodily eye _cannot_ see it;
therefore, in all such cases, that which is supposed to be seen is, in
fact, _not_ seen, but is an image of the brain. External objects naturally
produce sensation; but here, in truth, sensation produces, as it were, the
external object. In certain states of the nerves, however, I do believe
that the eye, although not consciously so directed, may, by a slight
convulsion, see a portion of the body, as if opposite to it. The part
actually seen will by common association seem the whole; and the whole body
will then constitute an external object, which explains many stories of
persons seeing themselves lying dead. Bishop Berkeley once experienced
this. He had the presence of mind to ring the bell, and feel his pulse;
keeping his eye still fixed on his own figure right opposite to him. He was
in a high fever, and the brain image died away as the door opened. I
observed something very like it once at Grasmere; and was so conscious of
the cause, that I told a person what I was experiencing, whilst the image
still remained.
Of course, if the vulgar ghost be really a shadow, there must be some
substance of which it is the shadow. These visible and intangible shadows,
without substances to cause them, are absurd.
January 4. 1828.
CHARACTER OF THE AGE FOR LOGIC. --PLATO AND XENOPHON. ----GREEK DRAMA. ----
KOTZEBUE. --BURKE. --PLAGIARISTS.
This is not a logical age. A friend lately gave me some political pamphlets
of the times of Charles I. and the Cromwellate. In them the premisses are
frequently wrong, but the deductions are almost always legitimate; whereas,
in the writings of the present day, the premisses are commonly sound, but
the conclusions false. I think a great deal of commendation is due to the
University of Oxford for preserving the study of logic in the schools. It
is a great mistake to suppose geometry any substitute for it.
* * * * *
Negatively, there may be more of the philosophy of Socrates in the
Memorabilia of Xenophon than in Plato: that is, there is less of what does
not belong to Socrates; but the general spirit of, and impression left by,
Plato, are more Socratic. [1]
[Footnote 1:
See p. 26. Mr. Coleridge meant in both these passages, that Xenophon had
preserved the most of the _man_ Socrates; that he was the best Boswell; and
that Socrates, as a _persona dialogi_, was little more than a poetical
phantom in Plato's hands. On the other hand, he says that Plato is more
_Socratic_, that is, more of a philosopher in the Socratic _mode_ of
reasoning (Cicero calls the Platonic writings generally, _Socratici
libri_); and Mr. C. also says, that in the metaphysical disquisitions Plato
is Pythagorean, meaning, that he worked on the supposed ideal or
transcendental principles of the extraordinary founder of the Italian
school. ]
* * * * *
In AEschylus religion appears terrible, malignant, and persecuting:
Sophocles is the mildest of the three tragedians, but the persecuting
aspect is still maintained: Euripides is like a modern Frenchman, never so
happy as when giving a slap at the gods altogether.
* * * * *
Kotzebue represents the petty kings of the islands in the Pacific Ocean
exactly as so many Homeric chiefs. Riches command universal influence, and
all the kings are supposed to be descended from the gods.
* * * * *
I confess I doubt the Homeric genuineness of [Greek: dakruoen gelaschsa].
[1] It sounds to me much more like a prettiness of Bion or Moschus.
[Footnote 1:
[Greek: hos eipon, alochoio thilaes en chersin ethaeke paid eon hae d ara
min chaeodei dexato cholpo, dachruoen gelasasa. ]--Illiad. Z. vi. 482]
* * * * *
The very greatest writers write best when calm, and exerting themselves
upon subjects unconnected with party. Burke rarely shows all his powers,
unless where he is in a passion. The French Revolution was alone a subject
fit for him. We are not yet aware of all the consequences of that event. We
are too near it.
* * * * *
Goldsmith did every thing happily.
* * * * *
You abuse snuff! Perhaps it is the final cause of the human nose.
* * * * *
A rogue is a roundabout fool; a fool _in circumbendibus_.
* * * * *
_Omne ignotum pro magnifico_. A dunghill at a distance sometimes smells
like musk, and a dead dog like elder-flowers.
* * * * *
Plagiarists are always suspicious of being stolen from,--as pickpockets are
observed commonly to walk with their hands in their breeches' pockets.
_January 6_. 1823.
ST. JOHN'S GOSPEL. --CHRISTIANITY--EPISTLE TO THE HEBREWS. --THE LOGOS. --
REASON AND UNDERSTANDING.
St. John had a twofold object in his Gospel and his Epistles,--to prove the
divinity, and also the actual human nature and bodily suffering, of Jesus
Christ,--that he was God and Man. The notion that the effusion of blood and
water from the Saviour's side was intended to prove the real _death_ of the
sufferer originated, I believe, with some modern Germans, and seems to me
ridiculous: there is, indeed, a very small quantity of water occasionally
in the praecordia: but in the pleura, where wounds are not generally mortal,
there is a great deal. St. John did not mean, I apprehend, to insinuate
that the spear-thrust made the _death_, merely as such, certain or evident,
but that the effusion showed the human nature. "I saw it," he would say,
"with my own eyes. It was real blood, composed of lymph and crassamentum,
and not a mere celestial ichor, as the Phantasmists allege. "
* * * * *
I think the verse of the three witnesses (1 John, v. 7. ) spurious, not only
because the balance of external authority is against it, as Porson seems to
have shown; but also, because, in my way of looking at it, it spoils the
reasoning.
* * * * *
St. John's logic is Oriental, and consists chiefly in position and
parallel; whilst St. Paul displays all the intricacies of the Greek system.
* * * * *
Whatever may be thought of the genuineness or authority of any part of the
book of Daniel, it makes no difference in my belief in Christianity; for
Christianity is within a man, even as he is a being gifted with reason; it
is associated with your mother's chair, and with the first-remembered tones
of her blessed voice.
* * * * *
I do not believe St. Paul to be the author of the Epistle to the Hebrews.
Luther's conjecture is very probable, that it was by Apollos, an
Alexandrian Jew. The plan is too studiously regular for St. Paul. It was
evidently written during the yet existing glories of the Temple. For three
hundred years the church did not affix St. Paul's name to it; but its
apostolical or catholic character, independently of its genuineness as to
St. Paul, was never much doubted.
* * * * *
The first three Gospels show the history, that is, the fulfilment of the
prophecies in the facts. St. John declares explicitly the doctrine,
oracularly, and without comment, because, being pure reason, it can only be
proved by itself. For Christianity proves itself, as the sun is seen by its
own light. Its evidence is involved in its existence. St. Paul writes more
particularly for the dialectic understanding; and proves those doctrines,
which were capable of such proof, by common logic.
* * * * *
St. John used the term [Greek: ho Logos] technically. Philo-Judaeus had so
used it several years before the probable date of the composition of this
Gospel; and it was commonly understood amongst the Jewish Rabbis at that
time, and afterwards, of the manifested God.
* * * * *
Our translators, unfortunately, as I think, render the clause [Greek: pros
ton Theos] "_with_ God;" that would be right, if the Greek were [Greek: syn
to Theo]. [1]
By the preposition [Greek: pros] in this place, is meant the utmost
possible _proximity_, without _confusion_; likeness, without sameness. The
Jewish Church understood the Messiah to be a divine person. Philo expressly
cautions against any one's supposing the Logos to be a mere
personification, or symbol. He says, the Logos is a substantial, self-
existent Being. The Gnostics, as they were afterwards called, were a kind
of Arians; and thought the Logos was an after-birth. They placed [Greek:
Abyssos] and [Greek: Sigae] (the Abyss and Silence) before him. Therefore
it was that St. John said, with emphasis, [Greek: en archae aen ho Logos]--
"In the _beginning_ was the Word. " He was begotten in the first
simultaneous burst of Godhead, if such an expression may be pardoned, in
speaking of eternal existence.
[Footnote 1: John, ch. i. v. 1, 2. ]
* * * * *
The Understanding suggests the materials of reasoning: the Reason decides
upon them. The first can only say,--This _is_, or _ought_ to be so. The
last says,--It _must_ be so. [1]
[Footnote 1:
I have preserved this, and several other equivalent remarks, out of a
dutiful wish to popularize, by all the honest means in my power, this
fundamental distinction; a thorough mastery of which Mr. Coleridge
considered necessary to any sound system of psychology; and in the denial
or neglect of which, he delighted to point out the source of most of the
vulgar errors in philosophy and religion. The distinction itself is
implied throughout almost all Mr. C. 's works, whether in verse or prose;
but it may be found minutely argued in the "Aids to Reflection," p. 206,
&c. 2d edit. 1831. --ED. ]
_April_ 27. 1823.
KEAN. --SIR JAMES MACKINTOSH. --SIR H. DAVY. --ROBERT SMITH. --CANNING. --
NATIONAL DEBT. --POOR LAWS.
Kean is original; but he copies from himself. His rapid descents from the
hyper-tragic to the infra-colloquial, though sometimes productive of great
effect, are often unreasonable. To see him act, is like reading Shakspeare
by flashes of lightning. I do not think him thorough-bred gentleman enough
to play Othello.
* * * * *
Sir James Mackintosh is the king of the men of talent. He is a most elegant
converger.
How well I remember his giving breakfast to me and Sir Humphry
Davy, at that time an unknown young man, and our having a very spirited
talk about Locke and Newton, and so forth! When Davy was gone, Mackintosh
said to me, "That's a very extraordinary young man; but he is gone wrong on
some points. " But Davy was, at that time at least, a man of genius; and I
doubt if Mackintosh ever heartily appreciated an eminently original man. He
is uncommonly powerful in his own line; but it is not the line of a first-
rate man. After all his fluency and brilliant erudition, you can rarely
carry off any thing worth preserving. You might not improperly write on his
forehead, "Warehouse to let! " He always dealt too much in generalities for
a lawyer. He is deficient in power in applying his principles to the points
in debate. I remember Robert Smith had much more logical ability; but Smith
aimed at conquest by any gladiatorial shift; whereas Mackintosh was
uniformly candid in argument. I am speaking now from old recollections.
* * * * *
Canning is very irritable, surprisingly so for a wit who is always giving
such hard knocks. He should have put on an ass's skin before he went into
parliament. Lord Liverpool is the single stay of this ministry; but he is
not a man of a directing mind. He cannot ride on the whirlwind. He serves
as the isthmus to connect one half of the cabinet with the other. He always
gives you the common sense of the matter, and in that it is that his
strength in debate lies.
* * * * *
The national debt has, in fact, made more men rich than have a right to be
so, or, rather, any ultimate power, in case of a struggle, of actualizing
their riches. It is, in effect, like an ordinary, where three hundred
tickets have been distributed, but where there is, in truth, room only for
one hundred. So long as you can amuse the company with any thing else, or
make them come in successively, all is well, and the whole three hundred
fancy themselves sure of a dinner; but if any suspicion of a hoax should
arise, and they were all to rush into the room at once, there would be two
hundred without a potato for their money; and the table would be occupied
by the landholders, who live on the spot.
* * * * *
Poor-laws are the inevitable accompaniments of an extensive commerce and a
manufacturing system. In Scotland, they did without them, till Glasgow and
Paisley became great manufacturing places, and then people said, "We must
subscribe for the poor, or else we shall have poor-laws. " That is to say,
they enacted for themselves a poor-law in order to avoid having a poor-law
enacted for them. It is absurd to talk of Queen Elizabeth's act as creating
the poor-laws of this country. The poor-rates are the consideration paid
by, or on behalf of, capitalists for having labour at demand. It is the
price, and nothing else. The hardship consists in the agricultural interest
having to pay an undue proportion of the rates; for although, perhaps, in
the end, the land becomes more valuable, yet, at the first, the landowners
have to bear all the brunt. I think there ought to be a fixed revolving
period for the equalization of rates.
_April_ 28. 1823.
CONDUCT OF THE WHIGS. --REFORM OF THE HOUSE OF COMMONS.
The conduct of the Whigs is extravagantly inconsistent. It originated in
the fatal error which Fox committed, in persisting, after the first three
years of the French Revolution, when every shadow of freedom in France had
vanished, in eulogizing the men and measures of that shallow-hearted
people. So he went on gradually, further and further departing from all the
principles of English policy and wisdom, till at length he became the
panegyrist, through thick and thin, of a military frenzy, under the
influence of which the very name of liberty was detested. And thus it was
that, in course of time, Fox's party became the absolute abettors of the
Buonapartean invasion of Spain, and did all in their power to thwart the
generous efforts of this country to resist it. Now, when the invasion is by
a Bourbon, and the cause of the Spanish nation neither united nor, indeed,
sound in many respects, the Whigs would precipitate this country into a
crusade to fight up the cause of a faction.
I have the honour of being slightly known to my lord Darnley. In 1808-9, I
met him accidentally, when, after a few words of salutation, he said to me,
"Are you mad, Mr. Coleridge? "--"Not that I know, my lord," I replied; "what
have I done which argues any derangement of mind? "--"Why, I mean," said he,
"those letters of yours in the Courier, 'On the Hopes and Fears of a People
invaded by foreign Armies. ' The Spaniards are absolutely conquered; it is
absurd to talk of their chance of resisting. "--"Very well, my lord," I
said, "we shall see. But will your lordship permit me, in the course of a
year or two, to retort your question upon you, if I should have grounds for
so doing? "--"Certainly! " said he; "that is fair! " Two years afterwards,
when affairs were altered in Spain, I met Lord Darnley again, and, after
some conversation, ventured to say to him, "Does your lordship recollect
giving me leave to retort a certain question upon you about the Spaniards?
Who is mad now? "--"Very true, very true, Mr. Coleridge," cried he: "you are
right. It is very extraordinary. It was a very happy and hold guess. " Upon
which I remarked, "I think '_guess_' is hardly a fair term. For, has any
thing happened that has happened, from any other causes, or under any other
conditions, than such as I laid down Beforehand? " Lord Darnley, who was
always very courteous to me, took this with a pleasant nod of his head.
* * * * *
Many votes are given for reform in the House of Commons, which are not
honest. Whilst it is well known that the measure will not he carried in
parliament, it is as well to purchase some popularity by voting for it.
When Hunt and his associates, before the Six Acts, created a panic, the
ministers lay on their oars for three or four months, until the general
cry, even from the opposition, was, "Why don't the ministers come forward
with some protective measure? " The present Ministry exists on the weakness
and desperate character of the Opposition. The sober part of the nation are
afraid of the latter getting into power, lest they should redeem some of
their pledges.
* * * * *
_April_ 29. 1823.
CHURCH OF ROME.
The present adherents of the church of Rome are not, in my judgment,
Catholics. We are the Catholics. We can prove that we hold the doctrines of
the primitive church for the first three hundred years. The council of
Trent made the Papists what they are. [1] A foreign Romish bishop has
declared, that the Protestants of his acquaintance were more like what he
conceived the enlightened Catholics to have been before the council of
Trent, than the best of the latter in his days. Perhaps you will say, this
bishop was not a _good Catholic_. [2] I cannot answer for that. The course
of Christianity and the Christian church may not unaptly be likened to a
mighty river, which filled a wide channel, and bore along with its waters
mud, and gravel, and weeds, till it met a great rock in the middle of its
stream. By some means or other, the water flows purely, and separated from
the filth, in a deeper and narrower course on one side of the rock, and the
refuse of the dirt and troubled water goes off on the other in a broader
current, and then cries out, "_We_ are the river! "
[Footnote 1: See Aids to Reflection, p. 180. note. ]
[Footnote 2: Mr. Coleridge named him, but the name was strange to me, and I
have been unable to recover it--ED. ]
* * * * *
A person said to me lately, "But you will, for civility's sake, _call_ them
_Catholics_, will you not? " I answered, that I would not; for I would not
tell a lie upon any, much less upon so solemn an occasion. "The adherents
of the church of Rome, I repeat, are not _Catholic_ Christians. If they
are, then it follows that we Protestants are heretics and schismatics, as,
indeed, the Papists very logically, from their own premisses, call us. And
'_Roman_ Catholics' makes no difference. Catholicism is not capable of
degrees or local apportionments. There can be but one body of Catholics,
_ex vi termini_. To talk strictly of _Irish_ or _Scotch Roman_ Catholics is
a mere absurdity. "
* * * * *
It is common to hear it said, that, if the legal disabilities are removed,
the Romish church will lose ground in this country. I think the reverse:
the Romish religion is, or, in certain hands, is capable of being made, so
flattering to the passions and self-delusion of men, that it is impossible
to say how far it would spread, amongst the higher orders of society
especially, if the secular disadvantages now attending its profession were
removed. [1]
[Footnote 1:
Here, at least, the prophecy has been fulfilled. The wisdom of our
ancestors, in the reign of King William III. , would have been jealous of
the daily increase in the numbers of the Romish church in England, of which
every attentive observer must be aware. See _Sancti Dominici Pallium_, in
vol. ii. p. 80. of Mr. Coleridge's Poems. -Ed. ]
April 30. 1823.
ZENDAVESTA. --PANTHEISM AND IDOLATRY.
The Zendavesta must, I think, have been copied in parts from the writings
of Moses. In the description of the creation, the first chapter of Genesis
is taken almost literally, except that the sun is created _before_ the
light, and then the herbs and the plants after the sun; which are precisely
the two points they did not understand, and therefore altered as errors. [1]
There are only two acts of creation, properly so called, in the Mosaic
account,--the material universe and man. The intermediate acts seem more as
the results of secondary causes, or, at any rate, of a modification of
prepared materials.
[Footnote 1:
The Zend, or Zendavesta, is the sacred book ascribed to Zoroaster, or
Zerdusht, the founder or reformer of the Magian religion. The modern
edition or paraphrase of this work, called the Sadda, written in the
Persian of the day, was, I believe, composed about three hundred years ago
--Ed. ]
* * * * *
Pantheism and idolatry naturally end in each other; for all extremes meet.
The Judaic religion is the exact medium, the true compromise.
_May_ 1. 1823.
DIFFERENCE BETWEEN STORIES OF DREAMS AND GHOSTS.
--PHANTOM PORTRAIT. --WITCH
OF ENDOR. --SOCINIANISM.
There is a great difference in the credibility to be attached to stories of
dreams and stories of ghosts. Dreams have nothing in them which are absurd
and nonsensical; and, though most of the coincidences may be readily
explained by the diseased system of the dreamer, and the great and
surprising power of association, yet it is impossible to say whether an
inner sense does not really exist in the mind, seldom developed, indeed,
but which may have a power of presentiment. [1]
All the external senses have their correspondents in the mind; the eye can
see an object before it is distinctly apprehended;--why may there not be a
corresponding power in the soul? The power of prophecy might have been
merely a spiritual excitation of this dormant faculty. Hence you will
observe that the Hebrew seers sometimes seem to have required music, as in
the instance of Elisha before Jehoram:--"But now bring me a minstrel. And
it came to pass, when the minstrel played, that the hand of the Lord came
upon him. " [2] Every thing in nature has a tendency to move in cycles; and
it would be a miracle if, out of such myriads of cycles moving
concurrently, some coincidences did not take place. No doubt, many such
take place in the daytime; but then our senses drive out the remembrance of
them, and render the impression hardly felt; but when we sleep, the mind
acts without interruption. Terror and the heated imagination will, even in
the daytime, create all sorts of features, shapes, and colours out of a
simple object possessing none of them in reality.
But ghost stories are absurd. Whenever a real ghost appears,--by which I
mean some man or woman dressed up to frighten another,--if the supernatural
character of the apparition has been for a moment believed, the effects on
the spectator have always been most terrible,--convulsion, idiocy, madness,
or even death on the spot. Consider the awful descriptions in the Old
Testament of the effects of a spiritual presence on the prophets and seers
of the Hebrews; the terror, the exceeding great dread, the utter loss of
all animal power. But in our common ghost stories, you always find that the
seer, after a most appalling apparition, as you are to believe, is quite
well the next day. Perhaps, he may have a headach; but that is the outside
of the effect produced. Alston, a man of genius, and the best painter yet
produced by America, when he was in England told me an anecdote which
confirms what I have been saying. It was, I think, in the university of
Cambridge, near Boston, that a certain youth took it into his wise head to
endeavour to convert a Tom-Painish companion of his by appearing as a ghost
before him. He accordingly dressed himself up in the usual way, having
previously extracted the ball from the pistol which always lay near the
head of his friend's bed. Upon first awaking, and seeing the apparition,
the youth who was to be frightened, A. , very coolly looked his companion
the ghost in the face, and said, "I know you. This is a good joke; but you
see I am not frightened. Now you may vanish! " The ghost stood still.
"Come," said A. , "that is enough. I shall get angry. Away! " Still the ghost
moved not. "By ----," ejaculated A. , "if you do not in three minutes go
away, I'll shoot you. " He waited the time, deliberately levelled the
pistol, fired, and, with a scream at the immobility of the figure, became
convulsed, and afterwards died. The very instant he believed it _to be_ a
ghost, his human nature fell before it.
[Footnote 1:
See this point suggested and reasoned with extraordinary subtlety in the
third essay (marked C), in the Appendix to the Statesman's Manual, Or first
Lay Sermon, p. 19, &c. One beautiful paragraph I will venture to quote:--
"Not only may we expect that men of strong religious feelings, but little
religious knowledge, will occasionally be tempted to regard such
occurrences as supernatural visitations; but it ought not to surprise us if
such dreams should sometimes be confirmed by the event, as though they had
actually possessed a character of divination. For who shall decide how far
a perfect reminiscence of past experiences (of many, perhaps, that had
escaped our reflex consciousness at the time)--who shall determine to what
extent this reproductive imagination, unsophisticated by the will, and
undistracted by intrusions from the senses, may or may not be concentred
and sublimed into foresight and presentiment? There would be nothing herein
either to foster superstition on the one hand, or to justify contemptuous
disbelief on the other. Incredulity is but Credulity seen from behind,
bowing and nodding assent to the Habitual and the Fashionable"-ED. ]
[Footnote 2: 2 Kings, iii. 15. , and see 1 Sam. x. 5. --ED. ]
* * * * *
[What follows in the text within commas was written about this time, and
communicated to me by Mr. Justice Coleridge. --ED. ]
"Last Thursday my uncle, S. T. C. , dined with us, and several men came to
meet him. I have heard him more brilliant, but he was very fine, and
delighted every one very much. It is impossible to carry off, or commit to
paper, his long trains of argument; indeed, it is not always possible to
understand them, he lays the foundation so deep, and views every question
in so original a manner. Nothing can be finer than the principles which he
lays down in morals and religion. His deep study of Scripture is very
astonishing; the rest of the party were but as children in his hands, not
merely in general views of theology, but in nice verbal criticism. He
thinks it clear that St. Paul did not write the Epistle to the Hebrews, but
that it must have been the work of some Alexandrian Greek, and he thinks
Apollos. It seemed to him a desirable thing for Christianity that it should
have been written by some other person than St. Paul; because, its
inspiration being unquestioned, it added another independent teacher and
expounder of the faith.
"We fell upon ghosts, and he exposed many of the stories physically and
metaphysically. He seemed to think it impossible that you should really see
with the bodily eye what was impalpable, unless it were a shadow; and if
what you fancied you saw with the bodily eye was in fact only an impression
on the imagination, then you were seeing something _out of your senses_,
and your testimony was full of uncertainty. He observed how uniformly, in
all the best-attested stories of spectres, the appearance might be
accounted for from the disturbed state of the mind or body of the seer, as
in the instances of Dion and Brutus. Upon some one's saying that he
_wished_ to believe these stories true, thinking that they constituted a
useful subsidiary testimony of another state of existence, Mr. C. differed,
and said, he thought it a dangerous testimony, and one not wanted: it was
Saul, with the Scriptures and the Prophet before him, calling upon the
witch of Endor to certify him of the truth! He explained very ingeniously,
yet very naturally, what has often startled people in ghost stories--such
as Lord Lyttelton's--namely, that when a real person has appeared, habited
like the phantom, the ghost-seer has immediately seen two, the real man and
the phantom. He said that such must be the case. The man under the morbid
delusion sees with the eye of the imagination, and sees with the bodily eye
too; if no one were really present, he would see the spectre with one, and
the bed-curtains with the other. When, therefore, a real person comes, he
sees the real man as he would have seen any one else in the same place, and
he sees the spectre not a whit the less: being perceptible by different
powers of vision, so to say, the appearances do not interfere with each
other.
"He told us the following story of the Phantom Portrait [1]:--
"A stranger came recommended to a merchant's house at Lubeck. He was
hospitably received; but, the house being full, he was lodged at night in
an apartment handsomely furnished, but not often used. There was nothing
that struck him particularly in the room when left alone, till he happened
to cast his eyes on a picture, which immediately arrested his attention. It
was a single head; but there was something so uncommon, so frightful and
unearthly, in its expression, though by no means ugly, that he found
himself irresistibly attracted to look at it. In fact, he could not tear
himself from the fascination of this portrait, till his imagination was
filled by it, and his rest broken. He retired to bed, dreamed, and awoke
from time to time with the head glaring on him. In the morning, his host
saw by his looks that he had slept ill, and inquired the cause, which was
told. The master of the house was much vexed, and said that the picture
ought to have been removed, that it was an oversight, and that it always
was removed when the chamber was used. The picture, he said, was, indeed,
terrible to every one; but it was so fine, and had come into the family in
so curious a way, that he could not make up his mind to part with it, or to
destroy it. The story of it was this:--'My father,' said he, 'was at
Hamburgh on business, and, whilst dining at a coffee-house, he observed a
young man of a remarkable appearance enter, seat himself alone in a corner,
and commence a solitary meal. His countenance bespoke the extreme of mental
distress, and every now and then he turned his head quickly round, as if he
heard something, then shudder, grow pale, and go on with his meal after an
effort as before. My father saw this same man at the same place for two or
three successive days; and at length became so much interested about him,
that he spoke to him. The address was not repulsed, and the stranger seemed
to find some comfort in the tone of sympathy and kindness which my father
used. He was an Italian, well informed, poor but not destitute, and living
economically upon the profits of his art as a painter. Their intimacy
increased; and at length the Italian, seeing my father's involuntary
emotion at his convulsive turnings and shuddering, which continued as
formerly, interrupting their conversation from time to time, told him his
story. He was a native of Rome, and had lived in some familiarity with, and
been much patronized by, a young nobleman; but upon some slight occasion
they had fallen out, and his patron, besides using many reproachful
expressions, had struck him. The painter brooded over the disgrace of the
blow. He could not challenge the nobleman, on account of his rank; he
therefore watched for an opportunity, and assassinated him.
taking cognizance of offences against its own rights. Sir Francis Burdett
might have been properly sent to the Tower for the speech he made in the
House [1]; but when afterwards he published it in Cobbett, and they took
cognizance of it as a breach of privilege, they violated the plain
distinction between privilege and law.
As a speech in the House, the House could alone animadvert upon it,
consistently with the effective preservation of its most necessary
prerogative of freedom of debate; but when that speech became a book, then
the law was to look to it; and there being a law of libel, commensurate
with every possible object of attack in the state, privilege, which acts,
or ought to act, only as a substitute for other laws, could have nothing to
do with it. I have heard that one distinguished individual said,--"That he,
for one, would not shrink from affirming, that if the House of Commons
chose to _burn_ one of their own members in Palace Yard, it had an inherent
power and right by the constitution to do so. " This was said, if at all, by
a moderate-minded man; and may show to what atrocious tyranny some persons
may advance in theory, under shadow of this word privilege.
[Footnote 1:
March 12. 1810. Sir Francis Burdett made a motion in the House of
Commons for the discharge of Mr. Gale Jones, who had been committed to
Newgate by a resolution of the House on the 21st of February preceding.
Sir Francis afterwards published, in Cobbett's Political Register, of the
24th of the same month of March, a "Letter to his Constituents, denying
the power of the House of Commons to imprison the people of England,"
and he accompanied the letter with an argument in support of his position.
On the 27th of March a complaint of breach of privilege, founded on this
publication, was made in the House by Mr. (now Sir Thomas) Lethbridge,
and after several long debates, a motion that Sir Francis Burdett should
be committed to the Tower was made on the 5th of April, 1810, by Sir
Robert Salisbury, and carried by a majority of 38. --ED. ]
* * * * *
There are two principles in every European and Christian state:
Permanency and Progression. [1]
In the civil wars of the seventeenth century in England, which are as new
and fresh now as they were a hundred and sixty years ago, and will be so
for ever to us, these two principles came to a struggle. It was natural
that the great and the good of the nation should he found in the ranks of
either side. In the Mohammedan states, there is no principle of permanence;
and, therefore, they sink directly. They existed, and could only exist, in
their efforts at progression; when they ceased to conquer, they fell in
pieces. Turkey would long since have fallen, had it not been supported by
the rival and conflicting interests of Christian Europe. The Turks have no
church; religion and state are one; hence there is no counterpoise, no
mutual support. This is the very essence of their Unitarianism. They have
no past; they are not an historical people; they exist only in the present.
China is an instance of a permanency without progression. The Persians are
a superior race: they have a history and a literature; they were always
considered by the Greeks as quite distinct from the other barbarians. The
Afghans are a remarkable people. They have a sort of republic. Europeans
and Orientalists may be well represented by two figures standing back to
back: the latter looking to the east, that is, backwards; the former
looking westward, or forwards.
[Footnote 1:
See this position stated and illustrated in detail in Mr. Coleridge's work,
"On the Constitution of the Church and State, according to the Idea of
each," p. 21. 2d edit. 1830. Well acquainted as I am with the fact f the
comparatively small acceptation which Mr. Coleridge's prose works have ever
found in the literary world, and with the reasons, and, what is more, with
the causes, of it, I still wonder that this particular treatise has not
been more noticed: first, because it is a little book; secondly, because it
is, or at least nineteen-twentieths of it are, written in a popular style;
and thirdly, because it is the only work, that I know or have ever heard
mentioned, that even attempts a solution of the difficulty in which an
ingenious enemy of the church of England may easily involve most of its
modern defenders in Parliament, or through the press, upon their own
principles and admissions. Mr. Coleridge himself prized this little work
highly, although he admitted its incompleteness as a composition:--"But I
don't care a rush about it," he said to me, "as an author. The saving
distinctions are plainly stated in it, and I am sure nothing is wanted to
make them _tell_, but that some kind friend should steal them from their
obscure hiding-place, and just tumble them down before the public as _his
own_. "--ED. ]
* * * * *
Kant assigns three great races of mankind. If two individuals of distinct
races cross, a third, or _tertium aliquid_, is _invariably_ produced,
different from either, as a white and a negro produce a mulatto. But when
different varieties of the same race cross, the offspring is according to
what we call chance; it is now like one, now like the other parent. Note
this, when you see the children of any couple of distinct European
complexions,--as English and Spanish, German and Italian, Russian and
Portuguese, and so on.
_January_ 3. 1823.
MATERIALISM. --GHOSTS.
Either we have an immortal soul, or we have not. If we have not, we are
beasts; the first and wisest of beasts, it may be; but still true beasts.
[1] We shall only differ in degree, and not in kind; just as the elephant
differs from the slug. But by the concession of all the materialists of all
the schools, or almost all, we are not of the same kind as beasts--and this
also we say from our own consciousness. Therefore, methinks, it must be the
possession of a soul within us that makes the difference.
[Footnote 1:
"Try to conceive a _man_ without the ideas of God, eternity, freedom, will,
absolute truth; of the good, the true, the beautiful, the infinite. An
_animal_ endowed with a memory of appearances and facts might remain. But
the _man_ will have vanished, and you have instead a creature more subtle
than any beast of the field, but likewise cursed above every beast of the
field; upon the belly must it go, and dust must it eat all the days of its
life. "--_Church and State_, p. 54. n. ]
* * * * *
Read the first chapter of Genesis without prejudice, and you will be
convinced at once. After the narrative of the creation of the earth and
brute animals, Moses seems to pause, and says:--"And God said, Let us make
man in _our image_, after _our likeness_. " And in the next chapter, he
repeats the narrative:--"And the Lord God formed man of the dust of the
ground, and breathed into his nostrils the breath of life;" and then he
adds these words,--"_and man became a living soul_. " Materialism will never
explain those last words.
* * * * *
Define a vulgar ghost with reference to all that is called ghost-like. It
is visibility without tangibility; which is also the definition of a
shadow. Therefore, a vulgar ghost and a shadow would be the same; because
two different things cannot properly have the same definition. A _visible
substance_ without susceptibility of impact, I maintain to be an absurdity.
Unless there be an external substance, the bodily eye _cannot_ see it;
therefore, in all such cases, that which is supposed to be seen is, in
fact, _not_ seen, but is an image of the brain. External objects naturally
produce sensation; but here, in truth, sensation produces, as it were, the
external object. In certain states of the nerves, however, I do believe
that the eye, although not consciously so directed, may, by a slight
convulsion, see a portion of the body, as if opposite to it. The part
actually seen will by common association seem the whole; and the whole body
will then constitute an external object, which explains many stories of
persons seeing themselves lying dead. Bishop Berkeley once experienced
this. He had the presence of mind to ring the bell, and feel his pulse;
keeping his eye still fixed on his own figure right opposite to him. He was
in a high fever, and the brain image died away as the door opened. I
observed something very like it once at Grasmere; and was so conscious of
the cause, that I told a person what I was experiencing, whilst the image
still remained.
Of course, if the vulgar ghost be really a shadow, there must be some
substance of which it is the shadow. These visible and intangible shadows,
without substances to cause them, are absurd.
January 4. 1828.
CHARACTER OF THE AGE FOR LOGIC. --PLATO AND XENOPHON. ----GREEK DRAMA. ----
KOTZEBUE. --BURKE. --PLAGIARISTS.
This is not a logical age. A friend lately gave me some political pamphlets
of the times of Charles I. and the Cromwellate. In them the premisses are
frequently wrong, but the deductions are almost always legitimate; whereas,
in the writings of the present day, the premisses are commonly sound, but
the conclusions false. I think a great deal of commendation is due to the
University of Oxford for preserving the study of logic in the schools. It
is a great mistake to suppose geometry any substitute for it.
* * * * *
Negatively, there may be more of the philosophy of Socrates in the
Memorabilia of Xenophon than in Plato: that is, there is less of what does
not belong to Socrates; but the general spirit of, and impression left by,
Plato, are more Socratic. [1]
[Footnote 1:
See p. 26. Mr. Coleridge meant in both these passages, that Xenophon had
preserved the most of the _man_ Socrates; that he was the best Boswell; and
that Socrates, as a _persona dialogi_, was little more than a poetical
phantom in Plato's hands. On the other hand, he says that Plato is more
_Socratic_, that is, more of a philosopher in the Socratic _mode_ of
reasoning (Cicero calls the Platonic writings generally, _Socratici
libri_); and Mr. C. also says, that in the metaphysical disquisitions Plato
is Pythagorean, meaning, that he worked on the supposed ideal or
transcendental principles of the extraordinary founder of the Italian
school. ]
* * * * *
In AEschylus religion appears terrible, malignant, and persecuting:
Sophocles is the mildest of the three tragedians, but the persecuting
aspect is still maintained: Euripides is like a modern Frenchman, never so
happy as when giving a slap at the gods altogether.
* * * * *
Kotzebue represents the petty kings of the islands in the Pacific Ocean
exactly as so many Homeric chiefs. Riches command universal influence, and
all the kings are supposed to be descended from the gods.
* * * * *
I confess I doubt the Homeric genuineness of [Greek: dakruoen gelaschsa].
[1] It sounds to me much more like a prettiness of Bion or Moschus.
[Footnote 1:
[Greek: hos eipon, alochoio thilaes en chersin ethaeke paid eon hae d ara
min chaeodei dexato cholpo, dachruoen gelasasa. ]--Illiad. Z. vi. 482]
* * * * *
The very greatest writers write best when calm, and exerting themselves
upon subjects unconnected with party. Burke rarely shows all his powers,
unless where he is in a passion. The French Revolution was alone a subject
fit for him. We are not yet aware of all the consequences of that event. We
are too near it.
* * * * *
Goldsmith did every thing happily.
* * * * *
You abuse snuff! Perhaps it is the final cause of the human nose.
* * * * *
A rogue is a roundabout fool; a fool _in circumbendibus_.
* * * * *
_Omne ignotum pro magnifico_. A dunghill at a distance sometimes smells
like musk, and a dead dog like elder-flowers.
* * * * *
Plagiarists are always suspicious of being stolen from,--as pickpockets are
observed commonly to walk with their hands in their breeches' pockets.
_January 6_. 1823.
ST. JOHN'S GOSPEL. --CHRISTIANITY--EPISTLE TO THE HEBREWS. --THE LOGOS. --
REASON AND UNDERSTANDING.
St. John had a twofold object in his Gospel and his Epistles,--to prove the
divinity, and also the actual human nature and bodily suffering, of Jesus
Christ,--that he was God and Man. The notion that the effusion of blood and
water from the Saviour's side was intended to prove the real _death_ of the
sufferer originated, I believe, with some modern Germans, and seems to me
ridiculous: there is, indeed, a very small quantity of water occasionally
in the praecordia: but in the pleura, where wounds are not generally mortal,
there is a great deal. St. John did not mean, I apprehend, to insinuate
that the spear-thrust made the _death_, merely as such, certain or evident,
but that the effusion showed the human nature. "I saw it," he would say,
"with my own eyes. It was real blood, composed of lymph and crassamentum,
and not a mere celestial ichor, as the Phantasmists allege. "
* * * * *
I think the verse of the three witnesses (1 John, v. 7. ) spurious, not only
because the balance of external authority is against it, as Porson seems to
have shown; but also, because, in my way of looking at it, it spoils the
reasoning.
* * * * *
St. John's logic is Oriental, and consists chiefly in position and
parallel; whilst St. Paul displays all the intricacies of the Greek system.
* * * * *
Whatever may be thought of the genuineness or authority of any part of the
book of Daniel, it makes no difference in my belief in Christianity; for
Christianity is within a man, even as he is a being gifted with reason; it
is associated with your mother's chair, and with the first-remembered tones
of her blessed voice.
* * * * *
I do not believe St. Paul to be the author of the Epistle to the Hebrews.
Luther's conjecture is very probable, that it was by Apollos, an
Alexandrian Jew. The plan is too studiously regular for St. Paul. It was
evidently written during the yet existing glories of the Temple. For three
hundred years the church did not affix St. Paul's name to it; but its
apostolical or catholic character, independently of its genuineness as to
St. Paul, was never much doubted.
* * * * *
The first three Gospels show the history, that is, the fulfilment of the
prophecies in the facts. St. John declares explicitly the doctrine,
oracularly, and without comment, because, being pure reason, it can only be
proved by itself. For Christianity proves itself, as the sun is seen by its
own light. Its evidence is involved in its existence. St. Paul writes more
particularly for the dialectic understanding; and proves those doctrines,
which were capable of such proof, by common logic.
* * * * *
St. John used the term [Greek: ho Logos] technically. Philo-Judaeus had so
used it several years before the probable date of the composition of this
Gospel; and it was commonly understood amongst the Jewish Rabbis at that
time, and afterwards, of the manifested God.
* * * * *
Our translators, unfortunately, as I think, render the clause [Greek: pros
ton Theos] "_with_ God;" that would be right, if the Greek were [Greek: syn
to Theo]. [1]
By the preposition [Greek: pros] in this place, is meant the utmost
possible _proximity_, without _confusion_; likeness, without sameness. The
Jewish Church understood the Messiah to be a divine person. Philo expressly
cautions against any one's supposing the Logos to be a mere
personification, or symbol. He says, the Logos is a substantial, self-
existent Being. The Gnostics, as they were afterwards called, were a kind
of Arians; and thought the Logos was an after-birth. They placed [Greek:
Abyssos] and [Greek: Sigae] (the Abyss and Silence) before him. Therefore
it was that St. John said, with emphasis, [Greek: en archae aen ho Logos]--
"In the _beginning_ was the Word. " He was begotten in the first
simultaneous burst of Godhead, if such an expression may be pardoned, in
speaking of eternal existence.
[Footnote 1: John, ch. i. v. 1, 2. ]
* * * * *
The Understanding suggests the materials of reasoning: the Reason decides
upon them. The first can only say,--This _is_, or _ought_ to be so. The
last says,--It _must_ be so. [1]
[Footnote 1:
I have preserved this, and several other equivalent remarks, out of a
dutiful wish to popularize, by all the honest means in my power, this
fundamental distinction; a thorough mastery of which Mr. Coleridge
considered necessary to any sound system of psychology; and in the denial
or neglect of which, he delighted to point out the source of most of the
vulgar errors in philosophy and religion. The distinction itself is
implied throughout almost all Mr. C. 's works, whether in verse or prose;
but it may be found minutely argued in the "Aids to Reflection," p. 206,
&c. 2d edit. 1831. --ED. ]
_April_ 27. 1823.
KEAN. --SIR JAMES MACKINTOSH. --SIR H. DAVY. --ROBERT SMITH. --CANNING. --
NATIONAL DEBT. --POOR LAWS.
Kean is original; but he copies from himself. His rapid descents from the
hyper-tragic to the infra-colloquial, though sometimes productive of great
effect, are often unreasonable. To see him act, is like reading Shakspeare
by flashes of lightning. I do not think him thorough-bred gentleman enough
to play Othello.
* * * * *
Sir James Mackintosh is the king of the men of talent. He is a most elegant
converger.
How well I remember his giving breakfast to me and Sir Humphry
Davy, at that time an unknown young man, and our having a very spirited
talk about Locke and Newton, and so forth! When Davy was gone, Mackintosh
said to me, "That's a very extraordinary young man; but he is gone wrong on
some points. " But Davy was, at that time at least, a man of genius; and I
doubt if Mackintosh ever heartily appreciated an eminently original man. He
is uncommonly powerful in his own line; but it is not the line of a first-
rate man. After all his fluency and brilliant erudition, you can rarely
carry off any thing worth preserving. You might not improperly write on his
forehead, "Warehouse to let! " He always dealt too much in generalities for
a lawyer. He is deficient in power in applying his principles to the points
in debate. I remember Robert Smith had much more logical ability; but Smith
aimed at conquest by any gladiatorial shift; whereas Mackintosh was
uniformly candid in argument. I am speaking now from old recollections.
* * * * *
Canning is very irritable, surprisingly so for a wit who is always giving
such hard knocks. He should have put on an ass's skin before he went into
parliament. Lord Liverpool is the single stay of this ministry; but he is
not a man of a directing mind. He cannot ride on the whirlwind. He serves
as the isthmus to connect one half of the cabinet with the other. He always
gives you the common sense of the matter, and in that it is that his
strength in debate lies.
* * * * *
The national debt has, in fact, made more men rich than have a right to be
so, or, rather, any ultimate power, in case of a struggle, of actualizing
their riches. It is, in effect, like an ordinary, where three hundred
tickets have been distributed, but where there is, in truth, room only for
one hundred. So long as you can amuse the company with any thing else, or
make them come in successively, all is well, and the whole three hundred
fancy themselves sure of a dinner; but if any suspicion of a hoax should
arise, and they were all to rush into the room at once, there would be two
hundred without a potato for their money; and the table would be occupied
by the landholders, who live on the spot.
* * * * *
Poor-laws are the inevitable accompaniments of an extensive commerce and a
manufacturing system. In Scotland, they did without them, till Glasgow and
Paisley became great manufacturing places, and then people said, "We must
subscribe for the poor, or else we shall have poor-laws. " That is to say,
they enacted for themselves a poor-law in order to avoid having a poor-law
enacted for them. It is absurd to talk of Queen Elizabeth's act as creating
the poor-laws of this country. The poor-rates are the consideration paid
by, or on behalf of, capitalists for having labour at demand. It is the
price, and nothing else. The hardship consists in the agricultural interest
having to pay an undue proportion of the rates; for although, perhaps, in
the end, the land becomes more valuable, yet, at the first, the landowners
have to bear all the brunt. I think there ought to be a fixed revolving
period for the equalization of rates.
_April_ 28. 1823.
CONDUCT OF THE WHIGS. --REFORM OF THE HOUSE OF COMMONS.
The conduct of the Whigs is extravagantly inconsistent. It originated in
the fatal error which Fox committed, in persisting, after the first three
years of the French Revolution, when every shadow of freedom in France had
vanished, in eulogizing the men and measures of that shallow-hearted
people. So he went on gradually, further and further departing from all the
principles of English policy and wisdom, till at length he became the
panegyrist, through thick and thin, of a military frenzy, under the
influence of which the very name of liberty was detested. And thus it was
that, in course of time, Fox's party became the absolute abettors of the
Buonapartean invasion of Spain, and did all in their power to thwart the
generous efforts of this country to resist it. Now, when the invasion is by
a Bourbon, and the cause of the Spanish nation neither united nor, indeed,
sound in many respects, the Whigs would precipitate this country into a
crusade to fight up the cause of a faction.
I have the honour of being slightly known to my lord Darnley. In 1808-9, I
met him accidentally, when, after a few words of salutation, he said to me,
"Are you mad, Mr. Coleridge? "--"Not that I know, my lord," I replied; "what
have I done which argues any derangement of mind? "--"Why, I mean," said he,
"those letters of yours in the Courier, 'On the Hopes and Fears of a People
invaded by foreign Armies. ' The Spaniards are absolutely conquered; it is
absurd to talk of their chance of resisting. "--"Very well, my lord," I
said, "we shall see. But will your lordship permit me, in the course of a
year or two, to retort your question upon you, if I should have grounds for
so doing? "--"Certainly! " said he; "that is fair! " Two years afterwards,
when affairs were altered in Spain, I met Lord Darnley again, and, after
some conversation, ventured to say to him, "Does your lordship recollect
giving me leave to retort a certain question upon you about the Spaniards?
Who is mad now? "--"Very true, very true, Mr. Coleridge," cried he: "you are
right. It is very extraordinary. It was a very happy and hold guess. " Upon
which I remarked, "I think '_guess_' is hardly a fair term. For, has any
thing happened that has happened, from any other causes, or under any other
conditions, than such as I laid down Beforehand? " Lord Darnley, who was
always very courteous to me, took this with a pleasant nod of his head.
* * * * *
Many votes are given for reform in the House of Commons, which are not
honest. Whilst it is well known that the measure will not he carried in
parliament, it is as well to purchase some popularity by voting for it.
When Hunt and his associates, before the Six Acts, created a panic, the
ministers lay on their oars for three or four months, until the general
cry, even from the opposition, was, "Why don't the ministers come forward
with some protective measure? " The present Ministry exists on the weakness
and desperate character of the Opposition. The sober part of the nation are
afraid of the latter getting into power, lest they should redeem some of
their pledges.
* * * * *
_April_ 29. 1823.
CHURCH OF ROME.
The present adherents of the church of Rome are not, in my judgment,
Catholics. We are the Catholics. We can prove that we hold the doctrines of
the primitive church for the first three hundred years. The council of
Trent made the Papists what they are. [1] A foreign Romish bishop has
declared, that the Protestants of his acquaintance were more like what he
conceived the enlightened Catholics to have been before the council of
Trent, than the best of the latter in his days. Perhaps you will say, this
bishop was not a _good Catholic_. [2] I cannot answer for that. The course
of Christianity and the Christian church may not unaptly be likened to a
mighty river, which filled a wide channel, and bore along with its waters
mud, and gravel, and weeds, till it met a great rock in the middle of its
stream. By some means or other, the water flows purely, and separated from
the filth, in a deeper and narrower course on one side of the rock, and the
refuse of the dirt and troubled water goes off on the other in a broader
current, and then cries out, "_We_ are the river! "
[Footnote 1: See Aids to Reflection, p. 180. note. ]
[Footnote 2: Mr. Coleridge named him, but the name was strange to me, and I
have been unable to recover it--ED. ]
* * * * *
A person said to me lately, "But you will, for civility's sake, _call_ them
_Catholics_, will you not? " I answered, that I would not; for I would not
tell a lie upon any, much less upon so solemn an occasion. "The adherents
of the church of Rome, I repeat, are not _Catholic_ Christians. If they
are, then it follows that we Protestants are heretics and schismatics, as,
indeed, the Papists very logically, from their own premisses, call us. And
'_Roman_ Catholics' makes no difference. Catholicism is not capable of
degrees or local apportionments. There can be but one body of Catholics,
_ex vi termini_. To talk strictly of _Irish_ or _Scotch Roman_ Catholics is
a mere absurdity. "
* * * * *
It is common to hear it said, that, if the legal disabilities are removed,
the Romish church will lose ground in this country. I think the reverse:
the Romish religion is, or, in certain hands, is capable of being made, so
flattering to the passions and self-delusion of men, that it is impossible
to say how far it would spread, amongst the higher orders of society
especially, if the secular disadvantages now attending its profession were
removed. [1]
[Footnote 1:
Here, at least, the prophecy has been fulfilled. The wisdom of our
ancestors, in the reign of King William III. , would have been jealous of
the daily increase in the numbers of the Romish church in England, of which
every attentive observer must be aware. See _Sancti Dominici Pallium_, in
vol. ii. p. 80. of Mr. Coleridge's Poems. -Ed. ]
April 30. 1823.
ZENDAVESTA. --PANTHEISM AND IDOLATRY.
The Zendavesta must, I think, have been copied in parts from the writings
of Moses. In the description of the creation, the first chapter of Genesis
is taken almost literally, except that the sun is created _before_ the
light, and then the herbs and the plants after the sun; which are precisely
the two points they did not understand, and therefore altered as errors. [1]
There are only two acts of creation, properly so called, in the Mosaic
account,--the material universe and man. The intermediate acts seem more as
the results of secondary causes, or, at any rate, of a modification of
prepared materials.
[Footnote 1:
The Zend, or Zendavesta, is the sacred book ascribed to Zoroaster, or
Zerdusht, the founder or reformer of the Magian religion. The modern
edition or paraphrase of this work, called the Sadda, written in the
Persian of the day, was, I believe, composed about three hundred years ago
--Ed. ]
* * * * *
Pantheism and idolatry naturally end in each other; for all extremes meet.
The Judaic religion is the exact medium, the true compromise.
_May_ 1. 1823.
DIFFERENCE BETWEEN STORIES OF DREAMS AND GHOSTS.
--PHANTOM PORTRAIT. --WITCH
OF ENDOR. --SOCINIANISM.
There is a great difference in the credibility to be attached to stories of
dreams and stories of ghosts. Dreams have nothing in them which are absurd
and nonsensical; and, though most of the coincidences may be readily
explained by the diseased system of the dreamer, and the great and
surprising power of association, yet it is impossible to say whether an
inner sense does not really exist in the mind, seldom developed, indeed,
but which may have a power of presentiment. [1]
All the external senses have their correspondents in the mind; the eye can
see an object before it is distinctly apprehended;--why may there not be a
corresponding power in the soul? The power of prophecy might have been
merely a spiritual excitation of this dormant faculty. Hence you will
observe that the Hebrew seers sometimes seem to have required music, as in
the instance of Elisha before Jehoram:--"But now bring me a minstrel. And
it came to pass, when the minstrel played, that the hand of the Lord came
upon him. " [2] Every thing in nature has a tendency to move in cycles; and
it would be a miracle if, out of such myriads of cycles moving
concurrently, some coincidences did not take place. No doubt, many such
take place in the daytime; but then our senses drive out the remembrance of
them, and render the impression hardly felt; but when we sleep, the mind
acts without interruption. Terror and the heated imagination will, even in
the daytime, create all sorts of features, shapes, and colours out of a
simple object possessing none of them in reality.
But ghost stories are absurd. Whenever a real ghost appears,--by which I
mean some man or woman dressed up to frighten another,--if the supernatural
character of the apparition has been for a moment believed, the effects on
the spectator have always been most terrible,--convulsion, idiocy, madness,
or even death on the spot. Consider the awful descriptions in the Old
Testament of the effects of a spiritual presence on the prophets and seers
of the Hebrews; the terror, the exceeding great dread, the utter loss of
all animal power. But in our common ghost stories, you always find that the
seer, after a most appalling apparition, as you are to believe, is quite
well the next day. Perhaps, he may have a headach; but that is the outside
of the effect produced. Alston, a man of genius, and the best painter yet
produced by America, when he was in England told me an anecdote which
confirms what I have been saying. It was, I think, in the university of
Cambridge, near Boston, that a certain youth took it into his wise head to
endeavour to convert a Tom-Painish companion of his by appearing as a ghost
before him. He accordingly dressed himself up in the usual way, having
previously extracted the ball from the pistol which always lay near the
head of his friend's bed. Upon first awaking, and seeing the apparition,
the youth who was to be frightened, A. , very coolly looked his companion
the ghost in the face, and said, "I know you. This is a good joke; but you
see I am not frightened. Now you may vanish! " The ghost stood still.
"Come," said A. , "that is enough. I shall get angry. Away! " Still the ghost
moved not. "By ----," ejaculated A. , "if you do not in three minutes go
away, I'll shoot you. " He waited the time, deliberately levelled the
pistol, fired, and, with a scream at the immobility of the figure, became
convulsed, and afterwards died. The very instant he believed it _to be_ a
ghost, his human nature fell before it.
[Footnote 1:
See this point suggested and reasoned with extraordinary subtlety in the
third essay (marked C), in the Appendix to the Statesman's Manual, Or first
Lay Sermon, p. 19, &c. One beautiful paragraph I will venture to quote:--
"Not only may we expect that men of strong religious feelings, but little
religious knowledge, will occasionally be tempted to regard such
occurrences as supernatural visitations; but it ought not to surprise us if
such dreams should sometimes be confirmed by the event, as though they had
actually possessed a character of divination. For who shall decide how far
a perfect reminiscence of past experiences (of many, perhaps, that had
escaped our reflex consciousness at the time)--who shall determine to what
extent this reproductive imagination, unsophisticated by the will, and
undistracted by intrusions from the senses, may or may not be concentred
and sublimed into foresight and presentiment? There would be nothing herein
either to foster superstition on the one hand, or to justify contemptuous
disbelief on the other. Incredulity is but Credulity seen from behind,
bowing and nodding assent to the Habitual and the Fashionable"-ED. ]
[Footnote 2: 2 Kings, iii. 15. , and see 1 Sam. x. 5. --ED. ]
* * * * *
[What follows in the text within commas was written about this time, and
communicated to me by Mr. Justice Coleridge. --ED. ]
"Last Thursday my uncle, S. T. C. , dined with us, and several men came to
meet him. I have heard him more brilliant, but he was very fine, and
delighted every one very much. It is impossible to carry off, or commit to
paper, his long trains of argument; indeed, it is not always possible to
understand them, he lays the foundation so deep, and views every question
in so original a manner. Nothing can be finer than the principles which he
lays down in morals and religion. His deep study of Scripture is very
astonishing; the rest of the party were but as children in his hands, not
merely in general views of theology, but in nice verbal criticism. He
thinks it clear that St. Paul did not write the Epistle to the Hebrews, but
that it must have been the work of some Alexandrian Greek, and he thinks
Apollos. It seemed to him a desirable thing for Christianity that it should
have been written by some other person than St. Paul; because, its
inspiration being unquestioned, it added another independent teacher and
expounder of the faith.
"We fell upon ghosts, and he exposed many of the stories physically and
metaphysically. He seemed to think it impossible that you should really see
with the bodily eye what was impalpable, unless it were a shadow; and if
what you fancied you saw with the bodily eye was in fact only an impression
on the imagination, then you were seeing something _out of your senses_,
and your testimony was full of uncertainty. He observed how uniformly, in
all the best-attested stories of spectres, the appearance might be
accounted for from the disturbed state of the mind or body of the seer, as
in the instances of Dion and Brutus. Upon some one's saying that he
_wished_ to believe these stories true, thinking that they constituted a
useful subsidiary testimony of another state of existence, Mr. C. differed,
and said, he thought it a dangerous testimony, and one not wanted: it was
Saul, with the Scriptures and the Prophet before him, calling upon the
witch of Endor to certify him of the truth! He explained very ingeniously,
yet very naturally, what has often startled people in ghost stories--such
as Lord Lyttelton's--namely, that when a real person has appeared, habited
like the phantom, the ghost-seer has immediately seen two, the real man and
the phantom. He said that such must be the case. The man under the morbid
delusion sees with the eye of the imagination, and sees with the bodily eye
too; if no one were really present, he would see the spectre with one, and
the bed-curtains with the other. When, therefore, a real person comes, he
sees the real man as he would have seen any one else in the same place, and
he sees the spectre not a whit the less: being perceptible by different
powers of vision, so to say, the appearances do not interfere with each
other.
"He told us the following story of the Phantom Portrait [1]:--
"A stranger came recommended to a merchant's house at Lubeck. He was
hospitably received; but, the house being full, he was lodged at night in
an apartment handsomely furnished, but not often used. There was nothing
that struck him particularly in the room when left alone, till he happened
to cast his eyes on a picture, which immediately arrested his attention. It
was a single head; but there was something so uncommon, so frightful and
unearthly, in its expression, though by no means ugly, that he found
himself irresistibly attracted to look at it. In fact, he could not tear
himself from the fascination of this portrait, till his imagination was
filled by it, and his rest broken. He retired to bed, dreamed, and awoke
from time to time with the head glaring on him. In the morning, his host
saw by his looks that he had slept ill, and inquired the cause, which was
told. The master of the house was much vexed, and said that the picture
ought to have been removed, that it was an oversight, and that it always
was removed when the chamber was used. The picture, he said, was, indeed,
terrible to every one; but it was so fine, and had come into the family in
so curious a way, that he could not make up his mind to part with it, or to
destroy it. The story of it was this:--'My father,' said he, 'was at
Hamburgh on business, and, whilst dining at a coffee-house, he observed a
young man of a remarkable appearance enter, seat himself alone in a corner,
and commence a solitary meal. His countenance bespoke the extreme of mental
distress, and every now and then he turned his head quickly round, as if he
heard something, then shudder, grow pale, and go on with his meal after an
effort as before. My father saw this same man at the same place for two or
three successive days; and at length became so much interested about him,
that he spoke to him. The address was not repulsed, and the stranger seemed
to find some comfort in the tone of sympathy and kindness which my father
used. He was an Italian, well informed, poor but not destitute, and living
economically upon the profits of his art as a painter. Their intimacy
increased; and at length the Italian, seeing my father's involuntary
emotion at his convulsive turnings and shuddering, which continued as
formerly, interrupting their conversation from time to time, told him his
story. He was a native of Rome, and had lived in some familiarity with, and
been much patronized by, a young nobleman; but upon some slight occasion
they had fallen out, and his patron, besides using many reproachful
expressions, had struck him. The painter brooded over the disgrace of the
blow. He could not challenge the nobleman, on account of his rank; he
therefore watched for an opportunity, and assassinated him.
