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English 2240 Midterm

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THE FIRST volume of these Poems has already been submitted to general perusal. It was published, as an experiment, which, I hoped, might be of some use to ascertain, how far, by fitting to metrical arrangement a selection of the real language of men in a state of vivid sensation, that sort of pleasure and that quantity of pleasure may be imparted, which a Poet may rationally endeavour to impart.
I had formed no very inaccurate estimate of the probable effect of those Poems: I flattered myself that they who should be pleased with them would read them with more than common pleasure: and, on the other hand, I was well aware, that by those who should dislike them, they would be read with more than common dislike. The result has differed from my expectation in this only, that a greater number have been pleased than I ventured to hope I should please.
Several of my Friends are anxious for the success of these Poems, from a belief, that, if the views with which they were composed were indeed realized, a class of Poetry would be produced, well adapted to interest mankind permanently, and not unimportant in the quality, and in the multiplicity of its moral relations: and on this account they have advised me to prefix a systematic defence of the theory upon which the Poems were written. But I was unwilling to undertake the task, knowing that on this occasion the Reader would look coldly upon my arguments, since I might be suspected of having been principally influenced by the selfish and foolish hope of reasoning him into an approbation of these particular Poems: and I was still more unwilling to undertake the task, because, adequately to display the opinions, and fully to enforce the arguments, would require a space wholly disproportionate to a preface. For, to treat the subject with the clearness and coherence of which it is susceptible, it would be necessary to give a full account of the present state of the public taste in this country, and to determine how far this taste is healthy or depraved; which, again, could not be determined, without pointing out in what manner language and the human mind act and re-act on each other, and without retracing the revolutions, not of literature alone, but likewise of society itself. I have therefore altogether declined to enter regularly upon this defence; yet I am sensible, that there would be something like impropriety in abruptly obtruding upon the Public, without a few words of introduction, Poems so materially different from those upon which general approbation is at present bestowed.
It is supposed, that by the act of writing in verse an Author makes a formal engagement that he will gratify certain known habits of association; that he not only thus apprises the Reader that certain classes of ideas and expressions will be found in his book, but that others will be carefully excluded. This exponent or symbol held forth by metrical language must in different eras of literature have excited very different expectations: for example, in the age of Catullus, Terence, and Lucretius, and that of Statius or Claudian; and in our own country, in the age of Shakespeare and Beaumont and Fletcher, and that of Donne and Cowley, or Dryden, or Pope. I will not take upon me to determine the exact import of the promise which, by the act of writing in verse, an Author in the present day makes to his reader: but it will undoubtedly appear to many persons that I have not fulfilled the terms of an engagement thus voluntarily contracted. They who have been accustomed to the gaudiness and inane phraseology of many modern writers, if they persist in reading this book to its conclusion, will, no doubt, frequently have to struggle with feelings of strangeness and awkwardness: they will look round for poetry, and will be induced to inquire by what species of courtesy these attempts can be permitted to assume that title. I hope therefore the reader will not censure me for attempting to state what I have proposed to myself to perform; and also (as far as the limits of a preface will permit) to explain some of the chief reasons which have determined me in the choice of my purpose: that at least he may be spared any unpleasant feeling of disappointment, and that I myself may be protected from one of the most dishonourable accusations which can be brought against an Author, namely, that of an indolence which prevents him from endeavouring to ascertain what is his duty, or, when his duty is ascertained, prevents him from performing it.
The principal object, then, proposed in these Poems was to choose incidents and situations from common life, and to relate or describe them, throughout, as far as was possible in a selection of language really used by men, and, at the same time, to throw over them a certain colouring of imagination, whereby ordinary things should be presented to the mind in an unusual aspect; and, further, and above all, to make these incidents and situations interesting by tracing in them, truly though not ostentatiously, the primary laws of our nature: chiefly, as far as regards the manner in which we associate ideas in a state of excitement. Humble and rustic life was generally chosen, because, in that condition, the essential passions of the heart find a better soil in which they can attain their maturity, are less under restraint, and speak a plainer and more emphatic language; because in that condition of life our elementary feelings coexist in a state of greater simplicity, and, consequently, may be more accurately contemplated, and more forcibly communicated; because the manners of rural life germinate from those elementary feelings, and, from the necessary character of rural occupations, are more easily comprehended, and are more durable; and, lastly, because in that condition the passions of men are incorporated with the beautiful and permanent forms of nature. The language, too, of these men has been adopted (purified indeed from what appear to be its real defects, from all lasting and rational causes of dislike or disgust) because such men hourly communicate with the best objects from which the best part of language is originally derived; and because, from their rank in society and the sameness and narrow circle of their intercourse, being less under the influence of social vanity, they convey their feelings and notions in simple and unelaborated expressions. Accordingly, such a language, arising out of repeated experience and regular feelings, is a more permanent, and a far more philosophical language, than that which is frequently substituted for it by Poets, who think that they are conferring honour upon themselves and their art, in proportion as they separate themselves from the sympathies of men, and indulge in arbitrary and capricious habits of expression, in order to furnish food for fickle tastes, and fickle appetites, of their own creation. 1
I cannot, however, be insensible to the present outcry against the triviality and meanness, both of thought and language, which some of my contemporaries have occasionally introduced into their metrical compositions; and I acknowledge that this defect, where it exists, is more dishonourable to the Writer's own character than false refinement or arbitrary innovation, though I should contend at the same time, that it is far less pernicious in the sum of its consequences. From such verses the Poems in these volumes will be found distinguished at least by one mark of difference, that each of them has a worthy purpose. Not that I always began to write with a distinct purpose formerly conceived; but habits of meditation have, I trust, so prompted and regulated my feelings, that my descriptions of such objects as strongly excite those feelings, will be found to carry along with them a purpose. If this opinion be erroneous, I can have little right to the name of a Poet. For all good poetry is the spontaneous overflow of powerful feelings: and though this be true, Poems to which any value can be attached were never produced on any variety of subjects but by a man who, being possessed of more than usual organic sensibility, had also thought long and deeply. For our continued influxes of feeling are modified and directed by our thoughts, which are indeed the representatives of all our past feelings; and, as by contemplating the relation of these general representatives to each other, we discover what is really important to men, so, by the repetition and continuance of this act, our feelings will be connected with important subjects, till at length, if we be originally possessed of much sensibility, such habits of mind will be produced, that, by obeying blindly and mechanically the impulses of those habits, we shall describe objects, and utter sentiments, of such a nature, and in such connexion with each other, that the understanding of the Reader must necessarily be in some degree enlightened, and his affections strengthened and purified.
It has been said that each of these poems has a purpose. Another circumstance must be mentioned which distinguishes these Poems from the popular Poetry of the day; it is this, that the feeling therein developed gives importance to the action and situation, and not the action and situation to the feeling.
A sense of false modesty shall not prevent me from asserting, that the Reader's attention is pointed to this mark of distinction, far less for the sake of these particular Poems than from the general importance of the subject. The subject is indeed important! For the human mind is capable of being excited without the application of gross and violent stimulants; and he must have a very faint perception of its beauty and dignity who does not know this, and who does not further know, that one being is elevated above another, in proportion as he possesses this capability. It has therefore appeared to me, that to endeavour to produce or enlarge this capability is one of the best services in which, at any period, a Writer can be engaged; but this service, excellent at all times, is especially so at the present day. For a multitude of causes, unknown to former times, are now acting with a combined force to blunt the discriminating powers of the mind, and, unfitting it for all voluntary exertion, to reduce it to a state of almost savage torpor. The most effective of these causes are the great national events which are daily taking place, and the increasing accumulation of men in cities, where the uniformity of their occupations produces a craving for extraordinary incident, which the rapid communication of intelligence hourly gratifies. to this tendency of life and manners the literature and theatrical exhibitions of the country have conformed themselves. The invaluable works of our elder writers, I had almost said the works of Shakespeare and Milton, are driven into neglect by frantic novels, sickly and stupid German Tragedies, and deluges of idle and extravagant stories in verse.—When I think upon this degrading thirst after outrageous stimulation, I am almost ashamed to have spoken of the feeble endeavour made in these volumes to counteract it; and, reflecting upon the magnitude of the general evil, I should be oppressed with no dishonourable melancholy, had I not a deep impression of certain inherent and indestructible qualities of the human mind, and likewise of certain powers in the great and permanent objects that act upon it, which are equally inherent and indestructible; and were there not added to this impression a belief, that the time is approaching when the evil will be systematically opposed, by men of greater powers, and with far more distinguished success.
Having dwelt thus long on the subjects and aim of these Poems, I shall request the Reader's permission to apprise him of a few circumstances relating to their style, in order, among other reasons, that he may not censure me for not having performed what I never attempted. The Reader will find that personifications of abstract ideas rarely occur in these volumes; and are utterly rejected, as an ordinary device to elevate the style, and raise it above prose. My purpose was to imitate, and, as far as possible, to adopt the very language of men; and assuredly such personifications do not make any natural or regular part of that language. They are, indeed, a figure of speech occasionally prompted by passion, and I have made use of them as such; but have endeavoured utterly to reject them as a mechanical device of style, or as a family language which Writers in metre seem to lay claim to by prescription. I have wished to keep the Reader in the company of flesh and blood, persuaded that by so doing I shall interest him. Others who pursue a different track will interest him likewise; I do not interfere with their claim, but wish to prefer a claim of my own. There will also be found in these volumes little of what is usually called poetic diction; as much pains has been taken to avoid it as is ordinarily taken to produce it; this has been done for the reason already alleged, to bring my language near to the language of men; and further, because the pleasure which I have proposed to myself to impart, is of a kind very different from that which is supposed by many persons to be the proper object of poetry. Without being culpably particular, I do not know how to give my Reader a more exact notion of the style in which it was my wish and intention to write, than by informing him that I have at all times endeavoured to look steadily at my subject; consequently, there is I hope in these Poems little falsehood of description, and my ideas are expressed in language fitted to their respective importance. Something must have been gained by this practice, as it is friendly to one property of all good poetry, namely, good sense: but it has necessarily cut me off from a large portion of phrases and figures of speech which from father to son have long been regarded as the common inheritance of Poets. I have also thought it expedient to restrict myself still further, having abstained from the use of many expressions, in themselves proper and beautiful, but which have been foolishly repeated by bad Poets, till such feelings of disgust are connected with them as it is scarcely possible by any art of association to overpower.
If in a poem there should be found a series of lines, or even a single line, in which the language, though naturally arranged, and according to the strict laws of metre, does not differ from that of prose, there is a numerous class of critics, who, when they stumble upon these prosaisms, as they call them, imagine that they have made a notable discovery, and exult over the Poet as over a man ignorant of his own profession. Now these men would establish a canon of criticism which the Reader will conclude he must utterly reject, if he wishes to be pleased with these volumes. and it would be a most easy task to prove to him, that not only the language of a large portion of every good poem, even of the most elevated character, must necessarily, except with reference to the metre, in no respect differ from that of good prose, but likewise that some of the most interesting parts of the best poems will be found to be strictly the language of prose when prose is well written. The truth of this assertion might be demonstrated by innumerable passages from almost all the poetical writings, even of Milton himself. to illustrate the subject in a general manner, I will here adduce a short composition of Gray, who was at the head of those who, by their reasonings, have attempted to widen the space of separation betwixt Prose and Metrical composition, and was more than any other man curiously elaborate in the structure of his own poetic diction.

In vain to me the smiling mornings shine,

And reddening Phœbus lifts his golden fire:

The birds in vain their amorous descant join,

Or cheerful fields resume their green attire.

These ears, alas! for other notes repine;

A different object do these eyes require;

My lonely anguish melts no heart but mine;

And in my breast the imperfect joys expire;

Yet morning smiles the busy race to cheer,

And new-born pleasure brings to happier men;

The fields to all their wonted tribute bear;

To warm their little loves the birds complain.

I fruitless mourn to him that cannot hear,

And weep the more because I weep in vain.
It will easily be perceived, that the only part of this Sonnet which is of any value is the lines printed in Italics; it is equally obvious, that, except in the rhyme, and in the use of the single word 'fruitless' for fruitlessly, which is so far a defect, the language of these lines does in no respect differ from that of prose.
By the foregoing quotation it has been shown that the language of Prose may yet be well adapted to Poetry; and it was previously asserted, that a large portion of the language of every good poem can in no respect differ from that of good Prose. We will go further. It may be safely affirmed, that there neither is, nor can be, any essential difference between the language of prose and metrical composition. We are fond of tracing the resemblance between Poetry and Painting, and, accordingly, we call them Sisters: but where shall we find bonds of connexion sufficiently strict to typify the affinity betwixt metrical and prose composition? They both speak by and to the same organs; the bodies in which both of them are clothed may be said to be of the same substance, their affections are kindred, and almost identical, not necessarily differing even in degree; Poetry 2 sheds no tears 'such as Angels weep,' but natural and human tears; she can boast of no celestial choir that distinguishes her vital juices from those of prose; the same human blood circulates through the veins of them both.
If it be affirmed that rhyme and metrical arrangement of themselves constitute a distinction which overturns what has just been said on the strict affinity of metrical language with that of prose, and paves the way for other artificial distinctions which the mind voluntarily admits, I answer that the language of such Poetry as is here recommended is, as far as is possible, a selection of the language really spoken by men; that this selection, wherever it is made with true taste and feeling, will of itself form a distinction far greater than would at first be imagined, and will entirely separate the composition from the vulgarity and meanness of ordinary life; and, if metre be superadded thereto, I believe that a dissimilitude will be produced altogether sufficient for the gratification of a rational mind. What other distinction would we have? Whence is it to come? and where is it to exist? Not, surely, where the Poet speaks through the mouths of his characters: it cannot be necessary here, either for elevation of style, or any of its supposed ornaments: for, if the Poet's subject be judiciously chosen, it will naturally, and upon fit occasion, lead him to passions the language of which, if selected truly and judiciously, must necessarily be dignified and variegated, and alive with metaphors and figures. I forbear to speak of an incongruity which would shock the intelligent Reader, should the Poet interweave any foreign splendour of his own with that which the passion naturally suggests: it is sufficient to say that such addition is unnecessary. and, surely, it is more probable that those passages, which with propriety abound with metaphors and figures, will have their due effect, if, upon other occasions where the passions are of a milder character, the style also be subdued and temperate.
But, as the pleasure which I hope to give by the Poems now presented to the Reader must depend entirely on just notions upon this subject, and, as it is in itself of high importance to our taste and moral feelings, I cannot content myself with these detached remarks. and if, in what I am about to say, it shall appear to some that my labour is unnecessary, and that I am like a man fighting a battle without enemies, such persons may be reminded, that, whatever be the language outwardly holden by men, a practical faith in the opinions which I am wishing to establish is almost unknown. If my conclusions are admitted, and carried as far as they must be carried if admitted at all, our judgements concerning the works of the greatest Poets both ancient and modern will be far different from what they are at present, both when we praise, and when we censure: and our moral feelings influencing and influenced by these judgements will, I believe, be corrected and purified.
Taking up the subject, then, upon general grounds, let me ask, what is meant by the word Poet? What is a Poet? to whom does he address himself? and what language is to be expected from him?—He is a man speaking to men: a man, it is true, endowed with more lively sensibility, more enthusiasm and tenderness, who has a greater knowledge of human nature, and a more comprehensive soul, than are supposed to be common among mankind; a man pleased with his own passions and volitions, and who rejoices more than other men in the spirit of life that is in him; delighting to contemplate similar volitions and passions as manifested in the goings-on of the Universe, and habitually impelled to create them where he does not find them. to these qualities he has added a disposition to be affected more than other men by absent things as if they were present; an ability of conjuring up in himself passions, which are indeed far from being the same as those produced by real events, yet (especially in those parts of the general sympathy which are pleasing and delightful) do more nearly resemble the passions produced by real events, than anything which, from the motions of their own minds merely, other men are accustomed to feel in themselves:— whence, and from practice, he has acquired a greater readiness and power in expressing what he thinks and feels, and especially those thoughts and feelings which, by his own choice, or from the structure of his own mind, arise in him without immediate external excitement.
But whatever portion of this faculty we may suppose even the greatest Poet to possess, there cannot be a doubt that the language which it will suggest to him, must often, in liveliness and truth, fall short of that which is uttered by men in real life, under the actual pressure of those passions, certain shadows of which the Poet thus produces, or feels to be produced, in himself.
However exalted a notion we would wish to cherish of the character of a Poet, it is obvious, that while he describes and imitates passions, his employment is in some degree mechanical, compared with the freedom and power of real and substantial action and suffering. So that it will be the wish of the Poet to bring his feelings near to those of the persons whose feelings he describes, nay, for short spaces of time, perhaps, to let himself slip into an entire delusion, and even confound and identify his own feelings with theirs; modifying only the language which is thus suggested to him by a consideration that he describes for a particular purpose, that of giving pleasure. Here, then, he will apply the principle of selection which has been already insisted upon. He will depend upon this for removing what would otherwise be painful or disgusting in the passion; he will feel that there is no necessity to trick out or to elevate nature: and, the more industriously he applies this principle, the deeper will be his faith that no words, which his fancy or imagination can suggest, will be to be compared with those which are the emanations of reality and truth.
But it may be said by those who do not object to the general spirit of these remarks, that, as it is impossible for the Poet to produce upon all occasions language as exquisitely fitted for the passion as that which the real passion itself suggests, it is proper that he should consider himself as in the situation of a translator, who does not scruple to substitute excellencies of another kind for those which are unattainable by him; and endeavours occasionally to surpass his original, in order to make some amends for the general inferiority to which he feels that he must submit. But this would be to encourage idleness and unmanly despair. Further, it is the language of men who speak of what they do not understand; who talk of Poetry as of a matter of amusement and idle pleasure; who will converse with us as gravely about a taste for Poetry, as they express it, as if it were a thing as indifferent as a taste for rope-dancing, or Frontiniac or Sherry. Aristotle, I have been told, has said, that Poetry is the most philosophic of all writing: it is so: its object is truth, not individual and local, but general, and operative; not standing upon external testimony, but carried alive into the heart by passion; truth which is its own testimony, which gives competence and confidence to the tribunal to which it appeals, and receives them from the same tribunal. Poetry is the image of man and nature. The obstacles which stand in the way of the fidelity of the Biographer and Historian, and of their consequent utility, are incalculably greater than those which are to be encountered by the Poet who comprehends the dignity of his art. The Poet writes under one restriction only, namely, the necessity of giving immediate pleasure to a human Being possessed of that information which may be expected from him, not as a lawyer, a physician, a mariner, an astronomer, or a natural philosopher, but as a Man. Except this one restriction, there is no object standing between the Poet and the image of things; between this, and the Biographer and Historian, there are a thousand.
Nor let this necessity of producing immediate pleasure be considered as a degradation of the Poet's art. It is far otherwise. It is an acknowledgement of the beauty of the universe, an acknowledgement the more sincere, because not formal, but indirect; it is a task light and easy to him who looks at the world in the spirit of love: further, it is a homage paid to the native and naked dignity of man, to the grand elementary principle of pleasure, by which he knows, and feels, and lives, and moves. We have no sympathy but what is propagated by pleasure: I would not be misunderstood; but wherever we sympathize with pain, it will be found that the sympathy is produced and carried on by subtle combinations with pleasure. We have no knowledge, that is, no general principles drawn from the contemplation of particular facts, but what has been built up by pleasure, and exists in us by pleasure alone. The Man of science, the Chemist and Mathematician, whatever difficulties and disgusts they may have had to struggle with, know and feel this. However painful may be the objects with which the Anatomist's knowledge is connected, he feels that his knowledge is pleasure; and where he has no pleasure he has no knowledge. What then does the Poet? He considers man and the objects that surround him as acting and re-acting upon each other, so as to produce an infinite complexity of pain and pleasure; he considers man in his own nature and in his ordinary life as contemplating this with a certain quantity of immediate knowledge, with certain convictions, intuitions, and deductions, which from habit acquire the quality of intuitions; he considers him as looking upon this complex scene of ideas and sensations, and finding everywhere objects that immediately excite in him sympathies which, from the necessities of his nature, are accompanied by an overbalance of enjoyment.
To this knowledge which all men carry about with them, and to these sympathies in which, without any other discipline than that of our daily life, we are fitted to take delight, the Poet principally directs his attention. He considers man and nature as essentially adapted to each other, and the mind of man as naturally the mirror of the fairest and most interesting properties of nature. and thus the Poet, prompted by this feeling of pleasure, which accompanies him through the whole course of his studies, converses with general nature, with affections akin to those, which, through labour and length of time, the Man of science has raised up in himself, by conversing with those particular parts of nature which are the objects of his studies. The knowledge both of the Poet and the Man of science is pleasure; but the knowledge of the one cleaves to us as a necessary part of our existence, our natural and unalienable inheritance; the other is a personal and individual acquisition, slow to come to us, and by no habitual and direct sympathy connecting us with our fellow-beings. The Man of science seeks truth as a remote and unknown benefactor; he cherishes and loves it in his solitude: the Poet, singing a song in which all human beings join with him, rejoices in the presence of truth as our visible friend and hourly companion. Poetry is the breath and finer spirit of all knowledge; it is the impassioned expression which is in the countenance of all Science. Emphatically may it be said of the Poet, as Shakespeare hath said of man, 'that he looks before and after.' He is the rock of defence for human nature; an upholder and preserver, carrying everywhere with him relationship and love. In spite of difference of soil and climate, of language and manners, of laws and customs: in spite of things silently gone out of mind, and things violently destroyed; the Poet binds together by passion and knowledge the vast empire of human society, as it is spread over the whole earth, and over all time. The objects of the Poet's thoughts are everywhere; though the eyes and senses of man are, it is true, his favourite guides, yet he will follow wheresoever he can find an atmosphere of sensation in which to move his wings. Poetry is the first and last of all knowledge—it is as immortal as the heart of man. If the labours of Men of science should ever create any material revolution, direct or indirect, in our condition, and in the impressions which we habitually receive, the Poet will sleep then no more than at present; he will be ready to follow the steps of the Man of science, not only in those general indirect effects, but he will be at his side, carrying sensation into the midst of the objects of the science itself. The remotest discoveries of the Chemist, the Botanist, or Mineralogist, will be as proper objects of the Poet's art as any upon which it can be employed, if the time should ever come when these things shall be familiar to us, and the relations under which they are contemplated by the followers of these respective sciences shall be manifestly and palpably material to us as enjoying and suffering beings. If the time should ever come when what is now called science, thus familiarized to men, shall be ready to put on, as it were, a form of flesh and blood, the Poet will lend his divine spirit to aid the transfiguration, and will welcome the Being thus produced, as a dear and genuine inmate of the household of man.—It is not, then, to be supposed that any one, who holds that sublime notion of Poetry which I have attempted to convey, will break in upon the sanctity and truth of his pictures by transitory and accidental ornaments, and endeavour to excite admiration of himself by arts, the necessity of which must manifestly depend upon the assumed meanness of his subject.
What has been thus far said applies to Poetry in general; but especially to those parts of composition where the Poet speaks through the mouths of his characters; and upon this point it appears to authorize the conclusion that there are few persons of good sense, who would not allow that the dramatic parts of composition are defective, in proportion as they deviate from the real language of nature, and are coloured by a diction of the Poet's own, either peculiar to him as an individual Poet or belonging simply to Poets in general; to a body of men who, from the circumstance of their compositions being in metre, it is expected will employ a particular language.
It is not, then, in the dramatic parts of composition that we look for this distinction of language; but still it may be proper and necessary where the Poet speaks to us in his own person and character. to this I answer by referring the Reader to the description before given of a Poet. Among the qualities there enumerated as principally conducing to form a Poet, is implied nothing differing in kind from other men, but only in degree. The sum of what was said is, that the Poet is chiefly distinguished from other men by a greater promptness to think and feel without immediate external excitement, and a greater power in expressing such thoughts and feelings as are produced in him in that manner. But these passions and thoughts and feelings are the general passions and thoughts and feelings of men. and with what are they connected? Undoubtedly with our moral sentiments and animal sensations, and with the causes which excite these; with the operations of the elements, and the appearances of the visible universe; with storm and sunshine, with the revolutions of the seasons, with cold and heat, with loss of friends and kindred, with injuries and resentments, gratitude and hope, with fear and sorrow. These, and the like, are the sensations and objects which the Poet describes, as they are the sensations of other men, and the objects which interest them. The Poet thinks and feels in the spirit of human passions. How, then, can his language differ in any material degree from that of all other men who feel vividly and see clearly? It might be proved that it is impossible. But supposing that this were not the case, the Poet might then be allowed to use a peculiar language when expressing his feelings for his own gratification, or that of men like himself. But Poets do not write for Poets alone, but for men. Unless therefore we are advocates for that admiration which subsists upon ignorance, and that pleasure which arises from hearing what we do not understand, the Poet must descend from this supposed height; and, in order to excite rational sympathy, he must express himself as other men express themselves. to this it may be added, that while he is only selecting from the real language of men, or, which amounts to the same thing, composing accurately in the spirit of such selection, he is treading upon safe ground, and we know what we are to expect from him. Our feelings are the same with respect to metre; for, as it may be proper to remind the Reader, the distinction of metre is regular and uniform, and not, like that which is produced by what is usually called POETIC DICTION, arbitrary, and subject to infinite caprices upon which no calculation whatever can be made. In the one case, the Reader is utterly at the mercy of the Poet, respecting what imagery or diction he may choose to connect with the passion; whereas, in the other, the metre obeys certain laws, to which the Poet and Reader both willingly submit because they are certain, and because no interference is made by them with the passion, but such as the concurring testimony of ages has shown to heighten and improve the pleasure which co-exists with it.
It will now be proper to answer an obvious question, namely, Why, professing these opinions, have I written in verse? to this, in addition to such answer as is included in what has been already said, I reply, in the first place, because however I may have restricted myself, there is still left open to me what confessedly constitutes the most valuable object of all writing, whether in prose or verse; the great and universal passions of men, the most general and interesting of their occupations, and the entire world of nature before me—to supply endless combinations of forms and imagery. Now, supposing for a moment that whatever is interesting in these objects may be as vividly described in prose, why should I be condemned for attempting to superadd to such description the charm which, by the consent of all nations, is acknowledged to exist in metrical language? to this, by such as are yet unconvinced, it may be answered that a very small part of the pleasure given by Poetry depends upon the metre, and that it is injudicious to write in metre, unless it be accompanied with the other artificial distinctions of style with which metre is usually accompanied, and that, by such deviation, more will be lost from the shock which will thereby be given to the Reader's associations than will be counterbalanced by any pleasure which he can derive from the general power of numbers. In answer to those who still contend for the necessity of accompanying metre with certain appropriate colours of style in order to the accomplishment of its appropriate end, and who also, in my opinion, greatly underrate the power of metre in itself, it might, perhaps, as far as relates to these Volumes, have been almost sufficient to observe, that poems are extant, written upon more humble subjects, and in a still more naked and simple style, which have continued to give pleasure from generation to generation. Now, if nakedness and simplicity be a defect, the fact here mentioned affords a strong presumption that poems somewhat less naked and simple are capable of affording pleasure at the present day; and, what I wish chiefly to attempt, at present, was to justify myself for having written under the impression of this belief.
But various causes might be pointed out why, when the style is manly, and the subject of some importance, words metrically arranged will long continue to impart such a pleasure to mankind as he who proves the extent of that pleasure will be desirous to impart. The end of Poetry is to produce excitement in co-existence with an overbalance of pleasure; but, by the supposition, excitement is an unusual and irregular state of the mind; ideas and feelings do not, in that state, succeed each other in accustomed order. If the words, however, by which this excitement is produced be in themselves powerful, or the images and feelings have an undue proportion of pain connected with them, there is some danger that the excitement may be carried beyond its proper bounds. Now the co-presence of something regular, something to which the mind has been accustomed in various moods and in a less excited state, cannot but have great efficacy in tempering and restraining the passion by an intertexture of ordinary feeling, and of feeling not strictly and necessarily connected with the passion. This is unquestionably true; and hence, though the opinion will at first appear paradoxical, from the tendency of metre to divest language, in a certain degree, of its reality, and thus to throw a sort of half-consciousness of unsubstantial existence over the whole composition, there can be little doubt but that more pathetic situations and sentiments, that is, those which have a greater proportion of pain connected with them, may be endured in metrical composition, especially in rhyme, than in prose. The metre of the old ballads is very artless; yet they contain many passages which would illustrate this opinion; and, I hope, if the following Poems be attentively perused, similar instances will be found in them. This opinion may be further illustrated by appealing to the Reader's own experience of the reluctance with which he comes to the reperusal of the distressful parts of Clarissa Harlowe, or The Gamester; while Shakespeare's writings, in the most pathetic scenes, never act upon us, as pathetic, beyond the bounds of pleasure—an effect which, in a much greater degree than might at first be imagined, is to be ascribed to small, but continual and regular impulses of pleasurable surprise from the metrical arrangement.—On the other hand (what it must be allowed will much more frequently happen) if the Poet's words should be incommensurate with the passion, and inadequate to raise the Reader to a height of desirable excitement, then (unless the Poet's choice of his metre has been grossly injudicious), in the feelings of pleasure which the Reader has been accustomed to connect with metre in general, and in the feeling, whether cheerful or melancholy, which he has been accustomed to connect with that particular movement of metre, there will be found something which will greatly contribute to impart passion to the words, and to effect the complex end which the Poet proposes to himself.
If I had undertaken a SYSTEMATIC defence of the theory here maintained, it would have been my duty to develop the various causes upon which the pleasure received from metrical language depends. Among the chief of these causes is to be reckoned a principle which must be well known to those who have made any of the Arts the object of accurate reflection; namely, the pleasure which the mind derives from the perception of similitude in dissimilitude. This principle is the great spring of the activity of our minds, and their chief feeder. From this principle the direction of the sexual appetite, and all the passions connected with it, take their origin: it is the life of our ordinary conversation; and upon the accuracy with which similitude in dissimilitude, and dissimilitude in similitude are perceived, depend our taste and our moral feelings. It would not be a useless employment to apply this principle to the consideration of metre, and to show that metre is hence enabled to afford much pleasure, and to point out in what manner that pleasure is produced. But my limits will not permit me to enter upon this subject, and I must content myself with a general summary.
I have said that poetry is the spontaneous overflow of powerful feelings: it takes its origin from emotion recollected in tranquillity: the emotion is contemplated till, by a species of reaction, the tranquillity gradually disappears, and an emotion, kindred to that which was before the subject of contemplation, is gradually produced, and does itself actually exist in the mind. In this mood successful composition generally begins, and in a mood similar to this it is carried on; but the emotion, of whatever kind, and in whatever degree, from various causes, is qualified by various pleasures, so that in describing any passions whatsoever, which are voluntarily described, the mind will, upon the whole, be in a state of enjoyment. If Nature be thus cautious to preserve in a state of enjoyment a being so employed, the Poet ought to profit by the lesson held forth to him, and ought especially to take care, that, whatever passions he communicates to his Reader, those passions, if his Reader's mind be sound and vigorous, should always be accompanied with an overbalance of pleasure. Now the music of harmonious metrical language, the sense of difficulty overcome, and the blind association of pleasure which has been previously received from works of rhyme or metre of the same or similar construction, an indistinct perception perpetually renewed of language closely resembling that of real life, and yet, in the circumstance of metre, differing from it so widely—all these imperceptibly make up a complex feeling of delight, which is of the most important use in tempering the painful feeling always found intermingled with powerful descriptions of the deeper passions. This effect is always produced in pathetic and impassioned poetry; while, in lighter compositions, the ease and gracefulness with which the Poet manages his numbers are themselves confessedly a principal source of the gratification of the Reader. All that it is necessary to say, however, upon this subject, may be effected by affirming, what few persons will deny, that, of two descriptions, either of passions, manners, or characters, each of them equally well executed, the one in prose and the other in verse, the verse will be read a hundred times where the prose is read once.
Having thus explained a few of my reasons for writing in verse, and why I have chosen subjects from common life, and endeavoured to bring my language near to the real language of men, if I have been too minute in pleading my own cause, I have at the same time been treating a subject of general interest; and for this reason a few words shall be added with reference solely to these particular poems, and to some defects which will probably be found in them. I am sensible that my associations must have sometimes been particular instead of general, and that, consequently, giving to things a false importance, I may have sometimes written upon unworthy subjects; but I am less apprehensive on this account, than that my language may frequently have suffered from those arbitrary connexions of feelings and ideas with particular words and phrases, from which no man can altogether protect himself. Hence I have no doubt, that, in some instances, feelings, even of the ludicrous, may be given to my Readers by expressions which appeared to me tender and pathetic. Such faulty expressions, were I convinced they were faulty at present, and that they must necessarily continue to be so, I would willingly take all reasonable pains to correct. But it is dangerous to make these alterations on the simple authority of a few individuals, or even of certain classes of men; for where the understanding of an Author is not convinced, or his feelings altered, this cannot be done without great injury to himself: for his own feelings are his stay and support; and, if he set them aside in one instance, he may be induced to repeat this act till his mind shall lose all confidence in itself, and become utterly debilitated. to this it may be added, that the critic ought never to forget that he is himself exposed to the same errors as the Poet, and, perhaps, in a much greater degree: for there can be no presumption in saying of most readers, that it is not probable they will be so well acquainted with the various stages of meaning through which words have passed, or with the fickleness or stability of the relations of particular ideas to each other; and, above all, since they are so much less interested in the subject, they may decide lightly and carelessly.
Long as the Reader has been detained, I hope he will permit me to caution him against a mode of false criticism which has been applied to Poetry, in which the language closely resembles that of life and nature. Such verses have been triumphed over in parodies, of which Dr. Johnson's stanza is a fair specimen:—

I put my hat upon my head

And walked into the Strand,

And there I met another man

Whose hat was in his hand.
Immediately under these lines let us place one of the most justly admired stanzas of the 'Babes in the Wood.'

These pretty Babes with hand in hand

Went wandering up and down;

But never more they saw the Man

Approaching from the town.
In both these stanzas the words, and the order of the words, in no respect differ from the most unimpassioned conversation. There are words in both, for example, 'the Strand,' and 'the town,' connected with none but the most familiar ideas; yet the one stanza we admit as admirable, and the other as a fair example of the superlatively contemptible. Whence arises this difference? Not from the metre, not from the language, not from the order of the words; but the matter expressed in Dr. Johnson's stanza is contemptible. The proper method of treating trivial and simple verses, to which Dr. Johnson's stanza would be a fair parallelism, is not to say, this is a bad kind of poetry, or, this is not poetry; but, this wants sense; it is neither interesting in itself nor can lead to anything interesting; the images neither originate in that sane state of feeling which arises out of thought, nor can excite thought or feeling in the Reader. This is the only sensible manner of dealing with such verses. Why trouble yourself about the species till you have previously decided upon the genus? Why take pains to prove that an ape is not a Newton, when it is self-evident that he is not a man?
One request I must make of my reader, which is, that in judging these Poems he would decide by his own feelings genuinely, and not by reflection upon what will probably be the judgement of others. How common is it to hear a person say, I myself do not object to this style of composition, or this or that expression, but, to such and such classes of people it will appear mean or ludicrous! This mode of criticism, so destructive of all sound unadulterated judgement, is almost universal: let the Reader then abide, independently, by his own feelings, and, if he finds himself affected, let him not suffer such conjectures to interfere with his pleasure.
If an Author, by any single composition, has impressed us with respect for his talents, it is useful to consider this as affording a presumption, that on other occasions where we have been displeased, he, nevertheless, may not have written ill or absurdly; and further, to give him so much credit for this one composition as may induce us to review what has displeased us, with more care than we should otherwise have bestowed upon it. This is not only an act of justice, but, in our decisions upon poetry especially, may conduce, in a high degree, to the improvement of our own taste; for an accurate taste in poetry, and in all the other arts, as Sir Joshua Reynolds has observed, is an acquired talent, which can only be produced by thought and a long continued intercourse with the best models of composition. This is mentioned, not with so ridiculous a purpose as to prevent the most inexperienced Reader from judging for himself (I have already said that I wish him to judge for himself), but merely to temper the rashness of decision, and to suggest, that, if Poetry be a subject on which much time has not been bestowed, the judgement may be erroneous; and that, in many cases, it necessarily will be so.
Nothing would, I know, have so effectually contributed to further the end which I have in view, as to have shown of what kind the pleasure is, and how that pleasure is produced, which is confessedly produced by metrical composition essentially different from that which I have here endeavoured to recommend: for the Reader will say that he has been pleased by such composition; and what more can be done for him? The power of any art is limited; and he will suspect, that, if it be proposed to furnish him with new friends, that can be only upon condition of his abandoning his old friends. Besides, as I have said, the Reader is himself conscious of the pleasure which he has received from such composition, composition to which he has peculiarly attached the endearing name of Poetry; and all men feel an habitual gratitude, and something of an honourable bigotry, for the objects which have long continued to please them: we not only wish to be pleased, but to be pleased in that particular way in which we have been accustomed to be pleased. There is in these feelings enough to resist a host of arguments; and I should be the less able to combat them successfully, as I am willing to allow, that, in order entirely to enjoy the Poetry which I am recommending, it would be necessary to give up much of what is ordinarily enjoyed. But, would my limits have permitted me to point out how this pleasure is produced, many obstacles might have been removed, and the Reader assisted in perceiving that the powers of language are not so limited as he may suppose; and that it is possible for poetry to give other enjoyments, of a purer, more lasting, and more exquisite nature. This part of the subject has not been altogether neglected, but it has not been so much my present aim to prove, that the interest excited by some other kinds of poetry is less vivid, and less worthy of the nobler powers of the mind, as to offer reasons for presuming, that if my purpose were fulfilled, a species of poetry would be produced, which is genuine poetry; in its nature well adapted to interest mankind permanently, and likewise important in the multiplicity and quality of its moral relations.
From what has been said, and from a perusal of the Poems, the Reader will be able clearly to perceive the object which I had in view: he will determine how far it has been attained; and, what is a much more important question, whether it be worth attaining: and upon the decision of these two questions will rest my claim to the approbation of the Public
The Frost performs its secret ministry,
Unhelped by any wind. The owlet's cry
Came loud—and hark, again! loud as before.
The inmates of my cottage, all at rest,
Have left me to that solitude, which suits
Abstruser musings: save that at my side
My cradled infant slumbers peacefully.
'Tis calm indeed! so calm, that it disturbs
And vexes meditation with its strange
And extreme silentness. Sea, hill, and wood,
This populous village! Sea, and hill, and wood,
With all the numberless goings-on of life,
Inaudible as dreams! the thin blue flame
Lies on my low-burnt fire, and quivers not;
Only that film, which fluttered on the grate,

Still flutters there, the sole unquiet thing.
Methinks, its motion in this hush of nature
Gives it dim sympathies with me who live,
Making it a companionable form,
Whose puny flaps and freaks the idling Spirit
By its own moods interprets, every where
Echo or mirror seeking of itself,
And makes a toy of Thought.

But O! how oft,
How oft, at school, with most believing mind,
Presageful, have I gazed upon the bars,
To watch that fluttering stranger ! and as oft
With unclosed lids, already had I dreamt
Of my sweet birth-place, and the old church-tower,
Whose bells, the poor man's only music, rang
From morn to evening, all the hot Fair-day,
So sweetly, that they stirred and haunted me
With a wild pleasure, falling on mine ear
Most like articulate sounds of things to come!
So gazed I, till the soothing things, I dreamt,
Lulled me to sleep, and sleep prolonged my dreams!
And so I brooded all the following morn,
Awed by the stern preceptor's face, mine eye
Fixed with mock study on my swimming book:
Save if the door half opened, and I snatched
A hasty glance, and still my heart leaped up,
For still I hoped to see the stranger's face,
Townsman, or aunt, or sister more beloved,
My play-mate when we both were clothed alike!

Dear Babe, that sleepest cradled by my side,
Whose gentle breathings, heard in this deep calm,
Fill up the intersperséd vacancies
And momentary pauses of the thought!
My babe so beautiful! it thrills my heart
With tender gladness, thus to look at thee,
And think that thou shalt learn far other lore,
And in far other scenes! For I was reared
In the great city, pent 'mid cloisters dim,
And saw nought lovely but the sky and stars.
But thou, my babe! shalt wander like a breeze
By lakes and sandy shores, beneath the crags
Of ancient mountain, and beneath the clouds,
Which image in their bulk both lakes and shores
And mountain crags: so shalt thou see and hear
The lovely shapes and sounds intelligible
Of that eternal language, which thy God
Utters, who from eternity doth teach
Himself in all, and all things in himself.
Great universal Teacher! he shall mould
Thy spirit, and by giving make it ask.

Therefore all seasons shall be sweet to thee,
Whether the summer clothe the general earth
With greenness, or the redbreast sit and sing
Betwixt the tufts of snow on the bare branch
Of mossy apple-tree, while the night-thatch
Smokes in the sun-thaw; whether the eave-drops fall
Heard only in the trances of the blast,
Or if the secret ministry of frost
Shall hang them up in silent icicles,
Quietly shining to the quiet Moon.
Late, late yestreen I saw the new Moon,
With the old Moon in her arms;
And I fear, I fear, my Master dear!
We shall have a deadly storm.
(Ballad of Sir Patrick Spence)

Well! If the Bard was weather-wise, who made
The grand old ballad of Sir Patrick Spence,
This night, so tranquil now, will not go hence
Unroused by winds, that ply a busier trade
Than those which mould yon cloud in lazy flakes,
Or the dull sobbing draft, that moans and rakes
Upon the strings of this Æolian lute,
Which better far were mute.
For lo! the New-moon winter-bright!
And overspread with phantom light,
(With swimming phantom light o'erspread
But rimmed and circled by a silver thread)
I see the old Moon in her lap, foretelling
The coming-on of rain and squally blast.
And oh! that even now the gust were swelling,
And the slant night-shower driving loud and fast!
Those sounds which oft have raised me, whilst they awed,
And sent my soul abroad,
Might now perhaps their wonted impulse give,
Might startle this dull pain, and make it move and live!

A grief without a pang, void, dark, and drear,
A stifled, drowsy, unimpassioned grief,
Which finds no natural outlet, no relief,
In word, or sigh, or tear—
O Lady! in this wan and heartless mood,
To other thoughts by yonder throstle woo'd,
All this long eve, so balmy and serene,
Have I been gazing on the western sky,
And its peculiar tint of yellow green:
And still I gaze—and with how blank an eye!
And those thin clouds above, in flakes and bars,
That give away their motion to the stars;
Those stars, that glide behind them or between,
Now sparkling, now bedimmed, but always seen:
Yon crescent Moon, as fixed as if it grew
In its own cloudless, starless lake of blue;
I see them all so excellently fair,
I see, not feel, how beautiful they are!

My genial spirits fail;
And what can these avail
To lift the smothering weight from off my breast?
It were a vain endeavour,
Though I should gaze for ever
On that green light that lingers in the west:
I may not hope from outward forms to win
The passion and the life, whose fountains are within.

O Lady! we receive but what we give,
And in our life alone does Nature live:
Ours is her wedding garment, ours her shroud!
And would we aught behold, of higher worth,
Than that inanimate cold world allowed
To the poor loveless ever-anxious crowd,
Ah! from the soul itself must issue forth
A light, a glory, a fair luminous cloud
Enveloping the Earth—
And from the soul itself must there be sent
A sweet and potent voice, of its own birth,
Of all sweet sounds the life and element!

O pure of heart! thou need'st not ask of me
What this strong music in the soul may be!
What, and wherein it doth exist,
This light, this glory, this fair luminous mist,
This beautiful and beauty-making power.
Joy, virtuous Lady! Joy that ne'er was given,
Save to the pure, and in their purest hour,
Life, and Life's effluence, cloud at once and shower,
Joy, Lady! is the spirit and the power,
Which wedding Nature to us gives in dower
A new Earth and new Heaven,
Undreamt of by the sensual and the proud—
Joy is the sweet voice, Joy the luminous cloud—
We in ourselves rejoice!
And thence flows all that charms or ear or sight,
All melodies the echoes of that voice,
All colours a suffusion from that light.

There was a time when, though my path was rough,
This joy within me dallied with distress,
And all misfortunes were but as the stuff
Whence Fancy made me dreams of happiness:
For hope grew round me, like the twining vine,
And fruits, and foliage, not my own, seemed mine.
But now afflictions bow me down to earth:
Nor care I that they rob me of my mirth;
But oh! each visitation
Suspends what nature gave me at my birth,
My shaping spirit of Imagination.
For not to think of what I needs must feel,
But to be still and patient, all I can;
And haply by abstruse research to steal
From my own nature all the natural man—
This was my sole resource, my only plan:
Till that which suits a part infects the whole,
And now is almost grown the habit of my soul.

Hence, viper thoughts, that coil around my mind,
Reality's dark dream!
I turn from you, and listen to the wind,
Which long has raved unnoticed. What a scream
Of agony by torture lengthened out
That lute sent forth! Thou Wind, that rav'st without,
Bare crag, or mountain-tairn, or blasted tree,
Or pine-grove whither woodman never clomb,
Or lonely house, long held the witches' home,
Methinks were fitter instruments for thee,
Mad Lutanist! who in this month of showers,
Of dark-brown gardens, and of peeping flowers,
Mak'st Devils' yule, with worse than wintry song,
The blossoms, buds, and timorous leaves among.
Thou Actor, perfect in all tragic sounds!
Thou mighty Poet, e'en to frenzy bold!
What tell'st thou now about?
'Tis of the rushing of an host in rout,
With groans, of trampled men, with smarting wounds—
At once they groan with pain, and shudder with the cold!
But hush! there is a pause of deepest silence!
And all that noise, as of a rushing crowd,
With groans, and tremulous shudderings—all is over—
It tells another tale, with sounds less deep and loud!
A tale of less affright,
And tempered with delight,
As Otway's self had framed the tender lay,—
'Tis of a little child
Upon a lonesome wild,
Nor far from home, but she hath lost her way:
And now moans low in bitter grief and fear,
And now screams loud, and hopes to make her mother hear.

'Tis midnight, but small thoughts have I of sleep:
Full seldom may my friend such vigils keep!
Visit her, gentle Sleep! with wings of healing,
And may this storm be but a mountain-birth,
May all the stars hang bright above her dwelling,
Silent as though they watched the sleeping Earth!
With light heart may she rise,
Gay fancy, cheerful eyes,
Joy lift her spirit, joy attune her voice;
To her may all things live, from pole to pole,
Their life the eddying of her living soul!
O simple spirit, guided from above,
Dear Lady! friend devoutest of my choice,
Thus mayest thou ever, evermore rejoice.
Friend of the Wise ! and Teacher of the Good !
Into my heart have I received that Lay
More than historic, that prophetic Lay
Wherein (high theme by thee first sung aright)
Of the foundations and the building up
Of a Human Spirit thou hast dared to tell
What may be told, to the understanding mind
Revealable ; and what within the mind
By vital breathings secret as the soul
Of vernal growth, oft quickens in the heart
Thoughts all too deep for words !--

Theme hard as high !
Of smiles spontaneous, and mysterious fears
(The first-born they of Reason and twin-birth),
Of tides obedient to external force,
And currents self-determined, as might seem,
Or by some inner Power ; of moments awful,
Now in thy inner life, and now abroad,
When power streamed from thee, and thy soul received
The light reflected, as a light bestowed--
Of fancies fair, and milder hours of youth,
Hyblean murmurs of poetic thought
Industrious in its joy, in vales and glens
Native or outland, lakes and famous hills !
Or on the lonely high-road, when the stars
Were rising ; or by secret mountain-streams,
The guides and the companions of thy way !

Of more than Fancy, of the Social Sense
Distending wide, and man beloved as man,
Where France in all her towns lay vibrating
Like some becalméd bark beneath the burst
Of Heaven's immediate thunder, when no cloud
Is visible, or shadow on the main.
For thou wert there, thine own brows garlanded,
Amid the tremor of a realm aglow,
Amid the mighty nation jubilant,
When from the general heart of human kind
Hope sprang forth like a full-born Diety !
--Of that dear Hope afflicted and struck down,
So summoned homeward, thenceforth calm and sure
From the dread watch-tower of man's absolute self,
With light unwaning on her eyes, to look
Far on--herself a glory to behold,
The Angel of the vision ! Then (last strain)
Of Duty, chosen Laws controlling choice,
Action and Joy !--An Orphic song indeed,
A song divine of high and passionate thoughts
To their own music chaunted !

O great Bard !
Ere yet that last strain dying awed the air,
With stedfast eye I viewed thee in the choir
Of ever-enduring men. The truly great
Have all one age, and from one visible space
Shed influence ! They, both in power and act,
Are permanent, and Time is not with them,
Save as it worketh for them, they in it.
Nor less a sacred Roll, than those of old,
And to be placed, as they, with gradual fame
Among the archives of mankind, thy work
Makes audible a linkéd lay of Truth,
Of Truth profound a sweet continuous lay,
Not learnt, but native, her own natural notes !
Ah ! as I listened with a heart forlorn,
The pulses of my being beat anew :
And even as Life returns upon the drowned,
Life's joy rekindling roused a throng of pains--
Keen pangs of Love, awakening as a babe
Turbulent, with an outcry in the heart ;
And Fears self-willed, that shunned the eye of Hope ;
And Hope that scarce would know itself from Fear ;
Sense of past Youth, and Manhood come in vain,
And Genius given, and Knowledge won in vain ;
And all which I had culled in wood-walks wild,
And all which patient toil had reared, and all,
Commune with thee had opened out--but flowers
Strewed on my corse, and borne upon my bier,
In the same coffin, for the self-same grave !

That way no more ! and ill beseems it me,
Who came a welcomer in herald's guise,
Singing of Glory, and Futurity,
To wander back on such unhealthful road,
Plucking the poisons of self-harm ! And ill
Such intertwine beseems triumphal wreaths
Strew'd before thy advancing !

Nor do thou,
Sage Bard ! impair the memory of that hour
Of thy communion with my nobler mind
By pity or grief, already felt too long !
Nor let my words import more blame than needs.
The tumult rose and ceased : for Peace is nigh
Where Wisdom's voice has found a listening heart.
Amid the howl of more than wintry storms,
The Halcyon hears the voice of vernal hours
Already on the wing.

Eve following eve,
Dear tranquil time, when the sweet sense of Home
Is sweetest ! moments for their own sake hailed
And more desired, more precious, for thy song,
In silence listening, like a devout child,
My soul lay passive, by thy various strain
Driven as in surges now beneath the stars,
With momentary stars of my own birth,
Fair constellated foam, still darting off
Into the darkness ; now a tranquil sea,
Outspread and bright, yet swelling to the moon.

And when--O Friend ! my comforter and guide !
Strong in thyself, and powerful to give strength !--
Thy long sustainéd Song finally closed,
And thy deep voice had ceased--yet thou thyself
Wert still before my eyes, and round us both
That happy vision of belovéd faces--
Scarce conscious, and yet conscious of its close
I sate, my being blended in one thought
(Thought was it ? or aspiration ? or resolve ?)
Absorbed, yet hanging still upon the sound--
And when I rose, I found myself in prayer.
'TIS past! The sultry tyrant of the south
Has spent his short-liv'd rage; more grateful hours
Move silent on; the skies no more repel
The dazzled sight, but with mild maiden beams
Of temper'd light, invite the cherish'd eye
To wander o'er their sphere; where hung aloft
DIAN's bright crescent, like a silver bow
New strung in heaven, lifts high its beamy horns

Impatient for the night, and seems to push
Her brother down the sky. Fair VENUS shines
Even in the eye of day; with sweetest beam
Propitious shines, and shakes a trembling flood
Of soften'd radiance from her dewy locks.
The shadows spread apace; while meeken'd Eve
Her cheek yet warm with blushes, slow retires
Thro' the Hesperian gardens of the west,
And shuts the gates of day. 'Tis now the hour
When Contemplation, from her sunless haunts,
The cool damp grotto, or the lonely depth
Of unpierc'd woods, where wrapt in solid shade
She mused away the gaudy hours of noon,
And fed on thoughts unripen'd by the sun,
Moves forward; and with radiant finger points
To yon blue concave swell'd by breath divine,
Where, one by one, the living eyes of heaven
Awake, quick kindling o'er the face of ether

One boundless blaze; ten thousand trembling fires,
And dancing lustres, where th' unsteady eye
Restless, and dazzled wanders unconfin'd
O'er all this field of glories: spacious field!
And worthy of the master: he, whose hand
With hieroglyphics older than the Nile,
Inscrib'd the mystic tablet; hung on high
To public gaze, and said, adore, O man!
The finger of thy GOD. From what pure wells
Of milky light, what soft o'erflowing urn,
Are all these lamps so fill'd? these friendly lamps,
For ever streaming o'er the azure deep
To point our path, and light us to our home.
How soft they slide along their lucid spheres!
And silent as the foot of time, fulfil
Their destin'd courses: Nature's self is hush'd,
And, but a scatter'd leaf, which rustles thro'
The thick-wove foliage, not a sound is heard

To break the midnight air; tho' the rais'd ear,
Intensely listening, drinks in every breath.
How deep the silence, yet how loud the praise!
But are they silent all? or is there not
A tongue in every star that talks with man,
And wooes him to be wise; nor wooes in vain:
This dead of midnight is the noon of thought,
And wisdom mounts her zenith with the stars.
At this still hour the self-collected soul
Turns inward, and beholds a stranger there
Of high descent, and more than mortal rank;
An embryo GOD; a spark of fire divine,
Which must burn on for ages, when the sun,
(Fair transitory creature of a day!)
Has clos'd his golden eye, and wrapt in shades
Forgets his wonted journey thro' the east.

Ye citadels of light, and seats of GODS!
Perhaps my future home, from whence the soul

Revolving periods past, may oft look back
With recollected tenderness, on all
The various busy scenes she left below,
Its deep laid projects and its strange events,
As on some fond and doating tale that sooth'd
Her infant hours; O be it lawful now
To tread the hallow'd circles of your courts,
And with mute wonder and delighted awe
Approach your burning confines. Seiz'd in thought
On fancy's wild and roving wing I sail,
From the green borders of the peopled earth,
And the pale moon, her duteous fair attendant;
From solitary Mars; from the vast orb
Of Jupiter, whose huge gigantic bulk
Dances in ether like the lightest leaf;
To the dim verge, the suburbs of the system,
Where chearless Saturn 'midst her watry moons
Girt with a lucid zone, majestic sits

In gloomy grandeur; like an exil'd queen
Amongst her weeping handmaids: fearless thence
I launch into the trackless deeps of space,
Where, burning round, ten thousand suns appear,
Of elder beam; which ask no leave to shine
Of our terrestrial star, nor borrow light
From the proud regent of our scanty day;
Sons of the morning, first born of creation,
And only less than him who marks their track,
And guides their fiery wheels. Here must I stop,
Or is there aught beyond? What hand unseen
Impels me onward thro' the glowing orbs
Of inhabitable nature; far remote,
To the dread confines of eternal night,
To solitudes of vast unpeopled space,
The desarts of creation, wide and wild;
Where embryo systems and unkindled suns
Sleep in the womb of chaos; fancy droops,

And thought astonish'd stops her bold career.
But oh thou mighty mind! whose powerful word
Said, thus let all things be, and thus they were,
Where shall I seek thy presence? how unblam'd
Invoke thy dread perfection?
Have the broad eye-lids of the morn beheld thee?
Or does the beamy shoulder of Orion
Support thy throne? O look with pity down
On erring guilty man; not in thy names
Of terrour clad; not with those thunders arm'd
That conscious Sinai felt, when fear appall'd
The scatter'd tribes; thou hast a gentler voice,
That whispers comfort to the swelling heart,
Abash'd, yet longing to behold her Maker.

But now my soul unus'd tostretch her powers
In flight so daring, drops her weary wing,
And seeks again the known accustom'd spot,

Drest up with sun, and shade, and lawns, and streams,
A mansion fair and spacious for its guest,
And full replete with wonders. Let me here
Content and grateful, wait th' appointed time
And ripen for the skies: the hour will come
When all these splendours bursting on my sight
Shall stand unveil'd, and to my ravished sense
Unlock the glories of the world unknown.
The gorse is yellow on the heath,
The banks with speedwell flowers are gay,
The oaks are budding; and beneath,
The hawthorn soon will bear the wreath,
The silver wreath of May.
The welcome guest of settled Spring,
The Swallow too is come at last;
Just at sun-set, when thrushes sing,
I saw her dash with rapid wing,
And hail'd her as she pass'd.

Come, summer visitant, attach
To my reed roof your nest of clay,
And let my ear your music catch
Low twittering underneath the thatch
At the gray dawn of day.
As fables tell, an Indian Sage,
The Hindostani woods among,
Could in his desert hermitage,
As if 'twere mark'd in written page,
Translate the wild bird's song.
I wish I did his power possess,
That I might learn, fleet bird, from thee,
What our vain systems only guess,
And know from what wide wilderness
You came across the sea.

I would a little while restrain
Your rapid wing, that I might hear
Whether on clouds that bring the rain,
You sail'd above the western main,
The wind your charioteer.
In Afric, does the sultry gale
Thro' spicy bower, and palmy grove,
Bear the repeated Cuckoo's tale ?
Dwells there a time, the wandering Rail
Or the itinerant Dove ?
Were you in Asia ? O relate,
If there your fabled sister's woes
She seem'd in sorrow to narrate;
Or sings she but to celebrate
Her nuptials with the rose ?

I would enquire how journeying long,
The vast and pathless ocean o'er,
You ply again those pinions strong,
And come to build anew among
The scenes you left before;
But if, as colder breezes blow,
Prophetic of the waning year,
You hide, tho' none know when or how,
In the cliff's excavated brow,
And linger torpid here;
Thus lost to life, what favouring dream
Bids you to happier hours awake;
And tells, that dancing in the beam,
The light gnat hovers o'er the stream,
The May-fly on the lake ?
Who has not waked to list the busy sounds
Of summer's morning, in the sultry smoke
Of noisy London? On the pavement hot
The sooty chimney-boy, with dingy face
And tattered covering, shrilly bawls his trade,
Rousing the sleepy housemaid. At the door
The milk-pail rattles, and the tinkling bell
Proclaims the dustman's office; while the street
Is lost in clouds impervious. Now begins
The din of hackney-coaches, waggons, carts;
While tinmen's shops, and noisy trunk-makers,
Knife-grinders, coopers, squeaking cork-cutters,
Fruit-barrows, and the hunger-giving cries
Of vegetable-vendors, fill the air.
Now every shop displays its varied trade,
And the fresh-sprinkled pavement cools the feet
Of early walkers. At the private door
The ruddy housemaid twirls the busy mop,
Annoying the smart 'prentice, or neat girl,
Tripping with band-box lightly. Now the sun
Darts burning splendor on the glittering pane,
Save where the canvas awning throws a shade
On the gay merchandise. Now, spruce and trim,
In shops (where beauty smiles with industry)
Sits the smart damsel; while the passenger
Peeps through the window, watching every charm.
Now pastry dainties catch the eye minute
Of humming insects, while the limy snare
Waits to enthrall them. Now the lamp-lighter
Mounts the tall ladder, nimbly venturous,
To trim the half-filled lamps, while at his feet
The pot-boy yells discordant! All along
The sultry pavement, the old-clothes-man cries
In tone monotonous, while sidelong views
The area for his traffic: now the bag
Is slyly opened, and the half-worn suit
(Sometimes the pilfered treasure of the base
Domestic spoiler), for one half its worth,
Sinks in the green abyss. The porter now
Bears his huge load along the burning way;
And the poor poet wakes from busy dreams,
To paint the summer morning.
Beneath an old wall, that went round an old Castle,
For many a year, with brown ivy o'erspread;
A neat little Hovel, its lowly roof raising,
Defied the wild winds that howl'd over its shed:
The turrets, that frown'd on the poor simple dwelling,
Were rock'd to and fro, when the Tempest would roar,
And the river, that down the rich valley was swelling,
Flow'd swiftly beside the green step of its door.

The Summer Sun, gilded the rushy-roof slanting,
The bright dews bespangled its ivy-bound hedge
And above, on the ramparts, the sweet Birds were chanting,
And wild buds thick dappled the clear river's edge.
When the Castle's rich chambers were haunted, and dreary,
The poor little Hovel was still, and secure;
And no robber e'er enter'd, or goblin or fairy,
For the splendours of pride had no charms to allure.

The Lord of the Castle, a proud, surly ruler,
Oft heard the low dwelling with sweet music ring:
For the old Dame that liv'd in the little Hut chearly,
Would sit at her wheel, and would merrily sing:
When with revels the Castle's great Hall was resounding,
The Old Dame was sleeping, not dreaming of fear;
And when over the mountains the Huntsmen were bounding
She would open her wicket, their clamours to hear.

To the merry-ton'd horn, she would dance on the threshold,
And louder, and louder, repeat her old Song:
And when Winter its mantle of Frost was displaying
She caroll'd, undaunted, the bare woods among:
She would gather dry Fern, ever happy and singing,
With her cake of brown bread, and her jug of brown beer,
And would smile when she heard the great Castle-bell ringing,
Inviting the Proud—to their prodigal chear.

Thus she liv'd, ever patient and ever contented,
Till Envy the Lord of the Castle possess'd,
For he hated that Poverty should be so chearful,
While care could the fav'rites of Fortune molest;
He sent his bold yeomen with threats to prevent her,
And still would she carol her sweet roundelay;
At last, an old Steward, relentless he sent her—
Who bore her, all trembling, to Prison away!

Three weeks did she languish, then died, broken-hearted,
Poor Dame! how the death-bell did mournfully sound!
And along the green path six young Bachelors bore her,
And laid her, for ever, beneath the cold ground!
And the primroses pale, 'mid the long grass were growing,
The bright dews of twilight bespangled her grave
And morn heard the breezes of summer soft blowing
To bid the fresh flow'rets in sympathy wave.

The Lord of the Castle, from that fatal moment
When poor Singing MARY was laid in her grave,
Each night was surrounded by Screech-owls appalling,
Which o'er the black turrets their pinions would wave!
On the ramparts that frown'd on the river, swift flowing,
They hover'd, still hooting a terrible song,
When his windows would rattle, the Winter blast blowing,
They would shriek like a ghost, the dark alleys among!

Wherever he wander'd they followed him crying,
At dawnlight, at Eve, still they haunted his way!
When the Moon shone across the wide common, they hooted,
Nor quitted his path, till the blazing of day.
His bones began wasting, his flesh was decaying,
And he hung his proud head, and he perish'd with shame;
And the tomb of rich marble, no soft tear displaying,
O'ershadows the grave, of THE POOR SINGING DAME!
Upon a lonely desert beach,
Where the white foam was scatter'd,
A little shed uprear'd its head,
Though lofty barks were shatter'd.
The sea-weeds gathering near the door,
A sombre path display'd;
And, all around, the deafening roar
Re-echoed on the chalky shore,
By the green billows made.
Above a jutting cliff was seen
Where sea-birds hover'd craving;
And all around the craggs were bound
With weeds-for ever waving.
And here and there, a cavern wide
lts shadowy jaws display'd;
And near the sands, at ebb of tide,
A shiver'd mast was seen to ride
Where the green billows stray'd.
And often, while the moaning wind
Stole o'er the summer ocean,
The moonlight scene was all serene,
The waters scarce in motion;
Then, while the smoothly slanting sand
The tall cliff wrapp'd in shade,
The fisherman beheld a band
Of spectres gliding hand in hand-
Where the green billows play'd.
And pale their faces were as snow,
And sullenly they wander'd;
And to the skies with hollow eyes
They look'd as though they ponder'd.
And sometimes, from their hammock shroud,
They dismal howlings made,
And while the blast blew strong and loud,
The clear moon mark'd the ghastly crowd,
Where the green billows play'd.
And then above the haunted hut
The curlews screaming hover'd;
And the low door, with furious roar,
The frothy breakers cover'd.
For in the fisherman's lone shed
A murder'd man was laid,
With ten wide gashes in his head,
And deep was made his sandy bed
Where the green billows play'd.
A shipwreck'd mariner was he,
Doom'd from his home to sever
Who swore to be through wind and sea
Firm and undaunted ever!
And when the wave resistless roll'd,
About his arm he made
A packet rich of Spanish gold,
And, like a British sailor bold,
Plung'd where the billows play'd.
The spectre band, his messmates brave,
Sunk in the yawning ocean,
While to the mast he lash'd him fast,
And braved the storm's commotion.
The winter moon upon the sand
A silvery carpet made,
And mark'd the sailor reach the land,
And mark'd his murderer wash his hand
Where the green billows play'd.
And since that hour the fisherman
Has toil'd and toil'd in vain;
For all the night the moony light
Gleams on the specter'd main!
And when the skies are veil'd in gloom,
The murderer's liquid way
Bounds o'er the deeply yawning tomb,
And flashing fires the sands illume,
Where the green billows play.
Full thirty years his task has been,
Day after day more weary;
For Heaven design'd his guilty mind
Should dwell on prospects dreary.
Bound by a strong and mystic chain,
He has not power to stray;
But destined misery to sustain,
He wastes, in solitude and pain,
A loathsome life away.
To M. Talleyrand-Périgord former Bishop of Autun Sir: Having read with great pleasure a pamphlet on National Education that you recently published, I dedicate this volume to you, to induce you to reconsider the subject and maturely weigh what I shall say about the rights of woman and national education; and I'm calling with the firm tone of humanity. In these arguments, sir, I am not trying to get anything for myself; I plead not for myself but for my for my sex. ·My own personal wants, anyway, amount to very little·. For many years I have regarded independence as the great blessing of life, the basis of every virtue; and even if I end up living on a barren heath, I will always guarantee my independence by contracting my wants. So it is my affection for the whole human race that •makes my pen speed along to support what I believe to be the cause of virtue, and •leads me to long to see woman's place in the world enable her to advance the progress of the glorious principles that give a substance to morality, rather than holding them back. My opinion about the rights and duties of woman seems to flow so naturally from those simple principles that it seems almost inevitable that some of the enlarged minds who formed your admirable constitution will agree with me.
Knowledge is spread more widely in France than in any ·other·part of Europe; and I attribute this in large measure to the social intercourse there has long been in France between the sexes. It is true (I'm going to speak freely) that in France the very essence of sensuality has been extracted for the pleasure of the voluptuary, and a kind of sentimental lust has prevailed. This, together with the system of deceptiveness that the whole spirit of their political and civil government taught, have given a sinister sort of knowingness to the French character....and a polish of manners that injures the substance by driving sincerity out of society. And modesty—the fairest garb of virtue—has been more grossly insulted in France than even in England; the ·minimal· attention to decency that ·even· brutes instinctively observe is regarded by French women as prudish! Manners and morals are so closely related that they have often been confused with one another; but although manners should be only the natural reflection of morals, when various causes have produced unnatural and corrupt manners that infect even the young, morality becomes an empty name. Personal restraint and respect for cleanliness and delicacy in domestic life are the graceful pillars of modesty, but French women almost despise them. If the pure flame of patriotism has reached their hearts, they should work to improve the morals of their fellow-citizens by teaching men not only •to respect modesty in women but •to become modest themselves, as the only way to deserve women's respect. Fighting for the rights of women, my main argument is built on this simple principle: If woman isn't fitted by education to become man's companion, she will stop the progress of knowledge, because truth must be common to all; if it isn't it won't be able to influence how people in general behave. And how can woman be expected to cooperate if she doesn't know why she ought to be virtuous? if freedom doesn't strengthen her reason until she understands her •duty and sees how it is connected with her real •good? If children are to be brought up to understand the true principle of patriotism, their mother must be a patriot; and the love of mankind, from which an orderly sequence of virtues arises, can be produced only by attending to the moral and civil interest of mankind; but the upbringing and situation of woman at present shuts her out from such investigations. In this work I have produced many arguments that I found conclusive, showing that the prevailing notion of 'the female character' is subversive of morality. I have contended that to make the human body and mind more perfect, chastity must more universally prevail; and that chastity will never be respected in the male world until the person of a woman is not virtually idolized while the woman has little virtue or sense. Consider these remarks dispassionately, Sir, for you seemed to have a glimpse of this truth when you said that 'to see one half of the human race excluded by the other half from all participation of government is a political phenomenon that can't possibly be explained according to abstract principles'. If that is so, what does your constitution rest on? If the abstract rights of man can stand discussion
and explanation, those of woman—by a parity of reasoning— won't shrink from the same test: though a different view prevails in this country, built on the very arguments that you use to justify the oppression of woman—prescription. I address you as a legislator: When mer their freedom, fight to be allowed to judge for themselves concerning their own happiness, isn't it inconsistent and unjust to hold women down? I know that you firmly believe you are acting in the manner most likely to promote women's happiness; but who made man the exclusive judge ·of that· if woman shares with him the gift of reason? Tyrants of every kind, from the weak king to the weak father of a family, use this same argument ·that 'It is in your own best interests'·. They are all eager to crush reason, but they always say that they usurp reason's throne only to be useful. Isn't that what you are doing when you force all women, by denying them civil and political rights, to remain walled in by their families and groping in the dark? Surely, sir, you won't say that a duty can be binding without being founded on reason! Arguments •for civil and political rights can be drawn •from reason; and with that splendid support, the more understanding women acquire the more they will be attached to their duty, understanding it. Unless they understand it—unless their morals are based on the same immutable principles as those of man—no authority can make them act virtuously. They may be convenient slaves, but slavery will have its constant effect, degrading the master and the abject dependent. If you are going to exclude women, without consulting them, from sharing in the natural rights of mankind, then defend yourself against accusations of injustice and inconsistency by proving that women don't have reason. If you don't do that, then this flaw in your New Constitution—the first
constitution based on reason—will show for all times that man must in some way act like a tyrant, and that tyranny, in whatever part of society it raises its arrogant head, will always undermine morality. I have produced what seemed to me to be irrefutable arguments, drawn from matters of fact, to prove my oftenrepeated assertion that women cannot by force be confined to domestic concerns. However ignorant they are, they will get involved in more weighty affairs, neglecting private duties only to disturb by cunning tricks the orderly plans of reason that rise above their comprehension. Also, while women are only made to acquire personal accomplishments [see Glossary], men will seek pleasure in variety, and faithless husbands will make faithless wives. Indeed, such ignorant beings as wives are in such a system will be very excusable when, not having been taught to respect public good or allowed any civil rights, they try to make things more fair by retaliation. When the box of mischief has been thus opened in society, what is to preserve private virtue, the only security of public freedom and universal happiness? ·The answer is·: Let there be no coercion established in society—·no laws that force people into this or that social role or situation·. When that is achieved, the common law of gravity will hold sway and the sexes will fall into their proper places. With fairer laws forming your citizens, marriage can
become more sacred; your young men can choose wives from motives of affection, and your maidens can allow love to root out vanity. The father of a family won't weaken his constitution and debase his sentiments by visiting prostitutes; he won't in obeying the call of ·sexual· appetite forget the purpose for which it was implanted in him; and the mother won't neglect her children to practise the arts of teasing and flirting when sense and modesty secure her the friendship of her husband. But until men become attentive to the duty of a father, you can't expect women to spend in their nursery the time that they....choose to spend at their mirror; for this exercise in cunning is only a natural instinct to enable them to obtain indirectly a little of the power of which they are unjustly denied a share. If women aren't permitted to enjoy legitimate rights, they will seek illicit privileges in ways that make both men and themselves vicious [see Glossary]. I wish, sir, to get some investigations of this kind going in France. If they lead to a confirmation of my principles, then when your constitution is revised the rights of woman may be •respected, if it has been fully proved that reason calls for this •respect and loudly demands justice for one half of the human race. I am, sir, Yours respectfully, M. W.

After thinking about the sweep of history and viewing the present world with anxious care, I find my spirits depressed by the most melancholy emotions of sorrowful indignation. I have had to admit, sadly, that either nature has made a great difference between man and man, or that the world is not yet anywhere near to being fully civilized. I have looked into various books on education, and patiently observed the conduct of parents and the management of schools; but all this has given me is a deep conviction that •the neglected education of my fellow creatures is the main source of the misery I deplore, and that •women in particular are made weak and wretched by a number of co-operating causes, originating from one hasty conclusion. The conduct and manners of women, in fact, show clearly that their minds are not in a healthy state; as with flowers planted in soil that is too rich, strength and usefulness are sacrificed to beauty; and the flamboyant leaves, after giving pleasure to viewers, fade on the stalk, disregarded, long before it was the time for them to reach maturity. This barren blooming is caused partly by a false system of education, gathered from the books on the subject by men. These writers, regarding females as women rather than as human creatures, have been more concerned to make them alluring mistresses than affectionate wives and rational mothers; and this homage to women's attractions has distorted their understanding to such an extent that almost all the civilized women of the present century are anxious only to inspire •love, when they ought to have the nobler aim of getting •respect for their abilities and virtues. In a book on female rights and manners, therefore, the works written specifically for their improvement mustn't be
overlooked; especially when the book says explicitly •that women's minds are weakened by false refinement, •that the books of instruction written by men of genius have been as likely to do harm as more frivolous productions; and •that—when improvable reason is regarded as the dignity that raises men above the lower animal and puts a natural scepter in a feeble hand—those 'instructive' works regard woman (in true Moslem fashion) as beings of a subordinate kind and not as a part of the human species. But don't think that because I am a woman I mean stir up violently the debated question about the equality and inferiority of the ·female· sex; but that topic does lie across my path, and if I sidle past it I'll subject my main line of reasoning to misunderstanding. So I shall pause here in order to give a brief statement of my opinion about it. In the government of the physical world—·as distinct from the governments of the social or political world·—it is observable that the female is, so far as strength is concerned, inferior to the male. This is the law of nature; and it doesn't seem to be suspended or repealed in favour of woman. This physical superiority can't be denied—and it is a noble privilege! But men, not content with this natural pre-eminence, try to sink us lower still, so as to make us merely alluring objects for a moment; and women, intoxicated by the adoration that men (under the influence of their senses) pay them, don't try to achieve a permanently important place in men's feelings, or to become the friends of the fellow creatures who find amusement in their society.
I am aware of an obvious inference: from every direction I have heard protests against 'masculine women', but where are they to be found? If men are using this label in criticism of women's ardour in hunting, shooting, and gambling, I shall gladly join in; but if their target is the imitation of manly virtues, or (more accurately) the achieving of the talents and virtues that ennoble the human character and raise females in the scale of animal being when they are brought under the comprehensive label 'mankind', all those who view women with a philosophical eye must, I should think, join me in wanting women to grow more and more 'masculine' every day. This discussion naturally divides the subject. I shall first consider women as human creatures who, in common with men, are placed on this earth to develop their abilities; and then I shall attend to the implications of the more specific label women. I want to steer clear of an error that many writers have fallen into, namely giving women instruction that has been appropriate for ladies.... I shall address my sex in a firmer tone, focussing particularly on those in the middle class, because they appear to be in the most natural state. ·As for the upper classes·: Perhaps the 'great' have always scattered seeds of false refinement, immorality, and vanity! Weak, artificial beings who have been prematurely and unaturally raised above the ordinary wants and feelings of mankind undermine the very foundation of virtue and spread corruption through the whole mass of society! They have a stronger claim to pity than any other class of mankind. The upbringing of the rich tends to make them vain and helpless, and their unfolding minds are not strengthened by the practice of the duties that dignify the human character. They live only to amuse themselves, and—by a
law that also operates in nature—they soon come to have nothing to offer except barren amusement. That is enough about that for the present: I plan to take the different ranks of society separately, and discuss the moral character of women in each. I have mentioned the subject ·of class-differences· here only because I think that the essential task of an Introduction is to give a sketchy account of the contents of the work it introduces. I hope my own sex will excuse me if I treat them like rational creatures, instead of flattering their fascinating graces and viewing them as if they were in a state of perpetual childhood and unable to stand alone. I earnestly wish to point out what true dignity and human happiness consist in; I want to persuade women to aim at strength of mind and body, and to convince them •that the soft phrases 'susceptibility of heart' 'delicacy of sentiment', and 'refinement of taste' are almost synonymous with expressions indicating weakness, and •that creatures who are the objects only of pity and the kind of love that has been called 'pity's sister' will soon become objects of contempt. So I dismiss those pretty feminine phrases that the men condescendingly use to make our slavish dependence easier for us, and I despise the weak elegance of mind, exquisite sensibility, and sweet docility [see Glossary] of manners that are supposed to be the sexual characteristics of the weaker sex. I want to show that elegance is inferior to virtue, that the most praiseworthy ambition is to obtain a character as a human being, whether male or female, and that lesser ambitions should be tested against that one. That is a rough sketch of my plan; and ·I offer now three remarks about how I aim to carry it out·. (1) I shall refrain from pruning my phrases and polishing my style, because
it is important to me to affect the thoughts and actions of my readers, and I'll do that better if I sometimes express my conviction with the energetic emotions that I feel. (2) I shan't waste time elegantly shaping my sentences, or fabricating the turgid bombast of artificial feelings that come from the head and therefore never reach the heart; because I want to persuade by the force of my arguments rather than to dazzle by the elegance of my language. (3) I shall try to avoid the flowery diction that has slid from essays into novels, and from novels into familiar letters and conversation; because I'll be dealing with things, not words! In all this I'll be anxious to turn my sex into members of society who are more worthy of respect.. These pretty nothings (these caricatures of the real beauty of sensibility) drop glibly from the tongue, spoil one's sense of taste, and create a kind of sickly delicacy that turns away from simple unadorned truth. [She means 'delicacy' in the sense of pickiness, choosiness; readiness to push things to the edge of one's plate.] A deluge of false sentiments and over-stretched feelings, stifling the natural emotions of the heart, make insipid the domestic pleasures that ought to sweeten the exercise of the severe duties that prepare a rational and immortal being for a nobler field of action. The education of women has been attended to more in recent years than formerly; but they're still regarded as a frivolous sex, and are ridiculed or pitied by writers who try to improve them by satire or instruction. It is acknowledged that they spend many of their earliest years acquiring a smattering of accomplishments, but strength of body and mind are sacrificed to libertine notions of beauty, to the desire to get themselves settled by marriage—the only way women can rise in the world.
This desire makes mere animals of them, and when they marry they act as such children can be expected to act: they dress, they paint, they give nicknames to God's creatures. Surely these weak beings are only fit for the seraglio! Can they govern a family with judgment, or take care of the poor babes whom they bring into the world? The present conduct of the ·female· sex, its prevalent fondness for pleasure in place of ambition and the nobler passions that open and enlarge the soul, are evidence that the instruction that women have received, with help from the constitution of civil society, has only tended to turn them into insignificant objects of desire, mere propagators of fools! If it can be proved that men, in aiming to bring women to perfection without cultivating their understandings, take them out of their sphere of ·real· duties and make them ridiculous and useless when the brief bloom of beauty is over, I presume that rational men will excuse me for trying to persuade them [i.e. women] to become more masculine and worthy of respect. Indeed the word 'masculine' is only a pointless scareword: there's little reason to fear that women will acquire too much courage or fortitude, because their visible inferiority in bodily strength must make them to some extent dependent on men in the various relations of life; but why should that dependence be increased by prejudices that •give a sex to virtue [see Glossary] and •can't distinguish simple truths from sensual daydreams? Women are so much degraded by mistaken notions of female excellence that this artificial weakness produces in them a tendency to tyrannize, and gives birth to cunning—
the natural opponent of strength—which leads them to exploit those contemptible infantile airs that undermine esteem even while they excite desire. Let men become more chaste and modest, and if women don't become correspondingly wiser it will be clear that they have weaker understandings. I hardly need to explain that I am talking about the
·female· sex in general. Many individual women have more sense than their male relatives; some women govern their husbands without degrading themselves, because intellect will always govern. Where there's a constant struggle for an equilibrium, nothing will swing the scales its way unless it naturally has greater weight.

Continue Reading at
I want a hero: an uncommon want,
When every year and month sends forth a new one,
Till, after cloying the gazettes with cant,
The age discovers he is not the true one;
Of such as these I should not care to vaunt,
I 'll therefore take our ancient friend Don Juan—
We all have seen him, in the pantomime,
Sent to the devil somewhat ere his time.

Vernon, the butcher Cumberland, Wolfe, Hawke,
Prince Ferdinand, Granby, Burgoyne, Keppel, Howe,
Evil and good, have had their tithe of talk,
And fill'd their sign posts then, like Wellesley now;
Each in their turn like Banquo's monarchs stalk,
Followers of fame, 'nine farrow' of that sow:
France, too, had Buonaparte and Dumourier
Recorded in the Moniteur and Courier.

Barnave, Brissot, Condorcet, Mirabeau,
Petion, Clootz, Danton, Marat, La Fayette,
Were French, and famous people, as we know:
And there were others, scarce forgotten yet,
Joubert, Hoche, Marceau, Lannes, Desaix, Moreau,
With many of the military set,
Exceedingly remarkable at times,
But not at all adapted to my rhymes.

Nelson was once Britannia's god of war,
And still should be so, but the tide is turn'd;
There 's no more to be said of Trafalgar,
'T is with our hero quietly inurn'd;
Because the army 's grown more popular,
At which the naval people are concern'd;
Besides, the prince is all for the land-service,
Forgetting Duncan, Nelson, Howe, and Jervis.

Brave men were living before Agamemnon
And since, exceeding valorous and sage,
A good deal like him too, though quite the same none;
But then they shone not on the poet's page,
And so have been forgotten:—I condemn none,
But can't find any in the present age
Fit for my poem (that is, for my new one);
So, as I said, I 'll take my friend Don Juan.

Most epic poets plunge 'in medias res'
(Horace makes this the heroic turnpike road),
And then your hero tells, whene'er you please,
What went before—by way of episode,
While seated after dinner at his ease,
Beside his mistress in some soft abode,
Palace, or garden, paradise, or cavern,
Which serves the happy couple for a tavern.

That is the usual method, but not mine—
My way is to begin with the beginning;
The regularity of my design
Forbids all wandering as the worst of sinning,
And therefore I shall open with a line
(Although it cost me half an hour in spinning)
Narrating somewhat of Don Juan's father,
And also of his mother, if you 'd rather.

In Seville was he born, a pleasant city,
Famous for oranges and women—he
Who has not seen it will be much to pity,
So says the proverb—and I quite agree;
Of all the Spanish towns is none more pretty,
Cadiz perhaps—but that you soon may see;
Don Juan's parents lived beside the river,
A noble stream, and call'd the Guadalquivir.

His father's name was Jose—Don, of course,—
A true Hidalgo, free from every stain
Of Moor or Hebrew blood, he traced his source
Through the most Gothic gentlemen of Spain;
A better cavalier ne'er mounted horse,
Or, being mounted, e'er got down again,
Than Jose, who begot our hero, who
Begot—but that 's to come—Well, to renew:

His mother was a learned lady, famed
For every branch of every science known
In every Christian language ever named,
With virtues equall'd by her wit alone,
She made the cleverest people quite ashamed,
And even the good with inward envy groan,
Finding themselves so very much exceeded
In their own way by all the things that she did.

Her memory was a mine: she knew by heart
All Calderon and greater part of Lope,
So that if any actor miss'd his part
She could have served him for the prompter's copy;
For her Feinagle's were an useless art,
And he himself obliged to shut up shop—he
Could never make a memory so fine as
That which adorn'd the brain of Donna Inez.

Her favourite science was the mathematical,
Her noblest virtue was her magnanimity,
Her wit (she sometimes tried at wit) was Attic all,
Her serious sayings darken'd to sublimity;
In short, in all things she was fairly what I call
A prodigy—her morning dress was dimity,
Her evening silk, or, in the summer, muslin,
And other stuffs, with which I won't stay puzzling.

She knew the Latin—that is, 'the Lord's prayer,'
And Greek—the alphabet—I 'm nearly sure;
She read some French romances here and there,
Although her mode of speaking was not pure;
For native Spanish she had no great care,
At least her conversation was obscure;
Her thoughts were theorems, her words a problem,
As if she deem'd that mystery would ennoble 'em.

She liked the English and the Hebrew tongue,
And said there was analogy between 'em;
She proved it somehow out of sacred song,
But I must leave the proofs to those who 've seen 'em;
But this I heard her say, and can't be wrong
And all may think which way their judgments lean 'em,
''T is strange—the Hebrew noun which means "I am,"
The English always use to govern d--n.'

Some women use their tongues—she look'd a lecture,
Each eye a sermon, and her brow a homily,
An all-in-all sufficient self-director,
Like the lamented late Sir Samuel Romilly,
The Law's expounder, and the State's corrector,
Whose suicide was almost an anomaly—
One sad example more, that 'All is vanity'
(The jury brought their verdict in 'Insanity').

In short, she was a walking calculation,
Miss Edgeworth's novels stepping from their covers,
Or Mrs. Trimmer's books on education,
Or 'Coelebs' Wife' set out in quest of lovers,
Morality's prim personification,
In which not Envy's self a flaw discovers;
To others' share let 'female errors fall,'
For she had not even one—the worst of all.

O! she was perfect past all parallel—
Of any modern female saint's comparison;
So far above the cunning powers of hell,
Her guardian angel had given up his garrison;
Even her minutest motions went as well
As those of the best time-piece made by Harrison:
In virtues nothing earthly could surpass her,
Save thine 'incomparable oil,' Macassar!

Perfect she was, but as perfection is
Insipid in this naughty world of ours,
Where our first parents never learn'd to kiss
Till they were exiled from their earlier bowers,
Where all was peace, and innocence, and bliss
(I wonder how they got through the twelve hours),
Don Jose, like a lineal son of Eve,
Went plucking various fruit without her leave.

He was a mortal of the careless kind,
With no great love for learning, or the learn'd,
Who chose to go where'er he had a mind,
And never dream'd his lady was concern'd;
The world, as usual, wickedly inclined
To see a kingdom or a house o'erturn'd,
Whisper'd he had a mistress, some said two—
But for domestic quarrels one will do.

Now Donna Inez had, with all her merit,
A great opinion of her own good qualities;
Neglect, indeed, requires a saint to bear it,
And such, indeed, she was in her moralities;
But then she had a devil of a spirit,
And sometimes mix'd up fancies with realities,
And let few opportunities escape
Of getting her liege lord into a scrape.

This was an easy matter with a man
Oft in the wrong, and never on his guard;
And even the wisest, do the best they can,
Have moments, hours, and days, so unprepared,
That you might 'brain them with their lady's fan;'
And sometimes ladies hit exceeding hard,
And fans turn into falchions in fair hands,
And why and wherefore no one understands.

'T is pity learned virgins ever wed
With persons of no sort of education,
Or gentlemen, who, though well born and bred,
Grow tired of scientific conversation:
I don't choose to say much upon this head,
I 'm a plain man, and in a single station,
But—Oh! ye lords of ladies intellectual,
Inform us truly, have they not hen-peck'd you all?

Don Jose and his lady quarrell'd—why,
Not any of the many could divine,
Though several thousand people chose to try,
'T was surely no concern of theirs nor mine;
I loathe that low vice—curiosity;
But if there 's anything in which I shine,
'T is in arranging all my friends' affairs,
Not having of my own domestic cares.

And so I interfered, and with the best
Intentions, but their treatment was not kind;
I think the foolish people were possess'd,
For neither of them could I ever find,
Although their porter afterwards confess'd—
But that 's no matter, and the worst 's behind,
For little Juan o'er me threw, down stairs,
A pail of housemaid's water unawares.

A little curly-headed, good-for-nothing,
And mischief-making monkey from his birth;
His parents ne'er agreed except in doting
Upon the most unquiet imp on earth;
Instead of quarrelling, had they been but both in
Their senses, they 'd have sent young master forth
To school, or had him soundly whipp'd at home,
To teach him manners for the time to come.

Don Jose and the Donna Inez led
For some time an unhappy sort of life,
Wishing each other, not divorced, but dead;
They lived respectably as man and wife,
Their conduct was exceedingly well-bred,
And gave no outward signs of inward strife,
Until at length the smother'd fire broke out,
And put the business past all kind of doubt.

For Inez call'd some druggists and physicians,
And tried to prove her loving lord was mad;
But as he had some lucid intermissions,
She next decided he was only bad;
Yet when they ask'd her for her depositions,
No sort of explanation could be had,
Save that her duty both to man and God
Required this conduct—which seem'd very odd.

She kept a journal, where his faults were noted,
And open'd certain trunks of books and letters,
All which might, if occasion served, be quoted;
And then she had all Seville for abettors,
Besides her good old grandmother (who doted);
The hearers of her case became repeaters,
Then advocates, inquisitors, and judges,
Some for amusement, others for old grudges.

And then this best and weakest woman bore
With such serenity her husband's woes,
Just as the Spartan ladies did of yore,
Who saw their spouses kill'd, and nobly chose
Never to say a word about them more—
Calmly she heard each calumny that rose,
And saw his agonies with such sublimity,
That all the world exclaim'd, 'What magnanimity!'

No doubt this patience, when the world is damning us,
Is philosophic in our former friends;
'T is also pleasant to be deem'd magnanimous,
The more so in obtaining our own ends;
And what the lawyers call a 'malus animus'
Conduct like this by no means comprehends;
Revenge in person 's certainly no virtue,
But then 't is not my fault, if others hurt you.

And if your quarrels should rip up old stories,
And help them with a lie or two additional,
I 'm not to blame, as you well know—no more is
Any one else—they were become traditional;
Besides, their resurrection aids our glories
By contrast, which is what we just were wishing all:
And science profits by this resurrection—
Dead scandals form good subjects for dissection.

Their friends had tried at reconciliation,
Then their relations, who made matters worse.
('T were hard to tell upon a like occasion
To whom it may be best to have recourse—
I can't say much for friend or yet relation):
The lawyers did their utmost for divorce,
But scarce a fee was paid on either side
Before, unluckily, Don Jose died.

He died: and most unluckily, because,
According to all hints I could collect
From counsel learned in those kinds of laws
(Although their talk 's obscure and circumspect),
His death contrived to spoil a charming cause;
A thousand pities also with respect
To public feeling, which on this occasion
Was manifested in a great sensation.

But, ah! he died; and buried with him lay
The public feeling and the lawyers' fees:
His house was sold, his servants sent away,
A Jew took one of his two mistresses,
A priest the other—at least so they say:
I ask'd the doctors after his disease—
He died of the slow fever call'd the tertian,
And left his widow to her own aversion.

Yet Jose was an honourable man,
That I must say who knew him very well;
Therefore his frailties I 'll no further scan
Indeed there were not many more to tell;
And if his passions now and then outran
Discretion, and were not so peaceable
As Numa's (who was also named Pompilius),
He had been ill brought up, and was born bilious.

Whate'er might be his worthlessness or worth,
Poor fellow! he had many things to wound him.
Let 's own—since it can do no good on earth—
It was a trying moment that which found him
Standing alone beside his desolate hearth,
Where all his household gods lay shiver'd round him:
No choice was left his feelings or his pride,
Save death or Doctors' Commons—so he died.

Dying intestate, Juan was sole heir
To a chancery suit, and messuages, and lands,
Which, with a long minority and care,
Promised to turn out well in proper hands:
Inez became sole guardian, which was fair,
And answer'd but to nature's just demands;
An only son left with an only mother
Is brought up much more wisely than another.

Sagest of women, even of widows, she
Resolved that Juan should be quite a paragon,
And worthy of the noblest pedigree
(His sire was of Castile, his dam from Aragon):
Then for accomplishments of chivalry,
In case our lord the king should go to war again,
He learn'd the arts of riding, fencing, gunnery,
And how to scale a fortress—or a nunnery.

But that which Donna Inez most desired,
And saw into herself each day before all
The learned tutors whom for him she hired,
Was, that his breeding should be strictly moral;
Much into all his studies she inquired,
And so they were submitted first to her, all,
Arts, sciences, no branch was made a mystery
To Juan's eyes, excepting natural history.

The languages, especially the dead,
The sciences, and most of all the abstruse,
The arts, at least all such as could be said
To be the most remote from common use,
In all these he was much and deeply read;
But not a page of any thing that 's loose,
Or hints continuation of the species,
Was ever suffer'd, lest he should grow vicious.

His classic studies made a little puzzle,
Because of filthy loves of gods and goddesses,
Who in the earlier ages raised a bustle,
But never put on pantaloons or bodices;
His reverend tutors had at times a tussle,
And for their AEneids, Iliads, and Odysseys,
Were forced to make an odd sort! of apology,
For Donna Inez dreaded the Mythology.

Ovid 's a rake, as half his verses show him,
Anacreon's morals are a still worse sample,
Catullus scarcely has a decent poem,
I don't think Sappho's Ode a good example,
Although Longinus tells us there is no hymn
Where the sublime soars forth on wings more ample:
But Virgil's songs are pure, except that horrid one
Beginning with 'Formosum Pastor Corydon.'

Lucretius' irreligion is too strong,
For early stomachs, to prove wholesome food;
I can't help thinking Juvenal was wrong,
Although no doubt his real intent was good,
For speaking out so plainly in his song,
So much indeed as to be downright rude;
And then what proper person can be partial
To all those nauseous epigrams of Martial?

Juan was taught from out the best edition,
Expurgated by learned men, who place
Judiciously, from out the schoolboy's vision,
The grosser parts; but, fearful to deface
Too much their modest bard by this omission,
And pitying sore his mutilated case,
They only add them all in an appendix,
Which saves, in fact, the trouble of an index;

For there we have them all 'at one fell swoop,'
Instead of being scatter'd through the Pages;
They stand forth marshall'd in a handsome troop,
To meet the ingenuous youth of future ages,
Till some less rigid editor shall stoop
To call them back into their separate cages,
Instead of standing staring all together,
Like garden gods—and not so decent either.

The Missal too (it was the family Missal)
Was ornamented in a sort of way
Which ancient mass-books often are, and this all
Kinds of grotesques illumined; and how they,
Who saw those figures on the margin kiss all,
Could turn their optics to the text and pray,
Is more than I know—But Don Juan's mother
Kept this herself, and gave her son another.

Sermons he read, and lectures he endured,
And homilies, and lives of all the saints;
To Jerome and to Chrysostom inured,
He did not take such studies for restraints;
But how faith is acquired, and then ensured,
So well not one of the aforesaid paints
As Saint Augustine in his fine Confessions,
Which make the reader envy his transgressions.

This, too, was a seal'd book to little Juan—
I can't but say that his mamma was right,
If such an education was the true one.
She scarcely trusted him from out her sight;
Her maids were old, and if she took a new one,
You might be sure she was a perfect fright;
She did this during even her husband's life—
I recommend as much to every wife.

Young Juan wax'd in goodliness and grace;
At six a charming child, and at eleven
With all the promise of as fine a face
As e'er to man's maturer growth was given:
He studied steadily, and grew apace,
And seem'd, at least, in the right road to heaven,
For half his days were pass'd at church, the other
Between his tutors, confessor, and mother.

At six, I said, he was a charming child,
At twelve he was a fine, but quiet boy;
Although in infancy a little wild,
They tamed him down amongst them: to destroy
His natural spirit not in vain they toil'd,
At least it seem'd so; and his mother's joy
Was to declare how sage, and still, and steady,
Her young philosopher was grown already.

I had my doubts, perhaps I have them still,
But what I say is neither here nor there:
I knew his father well, and have some skill
In character—but it would not be fair
From sire to son to augur good or ill:
He and his wife were an ill-sorted pair—
But scandal 's my aversion—I protest
Against all evil speaking, even in jest.

For my part I say nothing—nothing—but
This I will say—my reasons are my own—
That if I had an only son to put
To school (as God be praised that I have none),
'T is not with Donna Inez I would shut
Him up to learn his catechism alone,
No—no—I 'd send him out betimes to college,
For there it was I pick'd up my own knowledge.

For there one learns—'t is not for me to boast,
Though I acquired—but I pass over that,
As well as all the Greek I since have lost:
I say that there 's the place—but 'Verbum sat.'
I think I pick'd up too, as well as most,
Knowledge of matters—but no matter what—
I never married—but, I think, I know
That sons should not be educated so.

Young Juan now was sixteen years of age,
Tall, handsome, slender, but well knit: he seem'd
Active, though not so sprightly, as a page;
And everybody but his mother deem'd
Him almost man; but she flew in a rage
And bit her lips (for else she might have scream'd)
If any said so, for to be precocious
Was in her eyes a thing the most atrocious.

Amongst her numerous acquaintance, all
Selected for discretion and devotion,
There was the Donna Julia, whom to call
Pretty were but to give a feeble notion
Of many charms in her as natural
As sweetness to the flower, or salt to ocean,
Her zone to Venus, or his bow to Cupid
(But this last simile is trite and stupid).

The darkness of her Oriental eye
Accorded with her Moorish origin
(Her blood was not all Spanish, by the by;
In Spain, you know, this is a sort of sin);
When proud Granada fell, and, forced to fly,
Boabdil wept, of Donna Julia's kin
Some went to Africa, some stay'd in Spain,
Her great-great-grandmamma chose to remain.

She married (I forget the pedigree)
With an Hidalgo, who transmitted down
His blood less noble than such blood should be;
At such alliances his sires would frown,
In that point so precise in each degree
That they bred in and in, as might be shown,
Marrying their cousins—nay, their aunts, and nieces,
Which always spoils the breed, if it increases.

This heathenish cross restored the breed again,
Ruin'd its blood, but much improved its flesh;
For from a root the ugliest in Old Spain
Sprung up a branch as beautiful as fresh;
The sons no more were short, the daughters plain:
But there 's a rumour which I fain would hush,
'T is said that Donna Julia's grandmamma
Produced her Don more heirs at love than law.

However this might be, the race went on
Improving still through every generation,
Until it centred in an only son,
Who left an only daughter; my narration
May have suggested that this single one
Could be but Julia (whom on this occasion
I shall have much to speak about), and she
Was married, charming, chaste, and twenty-three.

Her eye (I 'm very fond of handsome eyes)
Was large and dark, suppressing half its fire
Until she spoke, then through its soft disguise
Flash'd an expression more of pride than ire,
And love than either; and there would arise
A something in them which was not desire,
But would have been, perhaps, but for the soul
Which struggled through and chasten'd down the whole.

Her glossy hair was cluster'd o'er a brow
Bright with intelligence, and fair, and smooth;
Her eyebrow's shape was like th' aerial bow,
Her cheek all purple with the beam of youth,
Mounting at times to a transparent glow,
As if her veins ran lightning; she, in sooth,
Possess'd an air and grace by no means common:
Her stature tall—I hate a dumpy woman.

Wedded she was some years, and to a man
Of fifty, and such husbands are in plenty;
And yet, I think, instead of such a ONE
'T were better to have TWO of five-and-twenty,
Especially in countries near the sun:
And now I think on 't, 'mi vien in mente,'
Ladies even of the most uneasy virtue
Prefer a spouse whose age is short of thirty.

'T is a sad thing, I cannot choose but say,
And all the fault of that indecent sun,
Who cannot leave alone our helpless clay,
But will keep baking, broiling, burning on,
That howsoever people fast and pray,
The flesh is frail, and so the soul undone:
What men call gallantry, and gods adultery,
Is much more common where the climate 's sultry.

Happy the nations of the moral North!
Where all is virtue, and the winter season
Sends sin, without a rag on, shivering forth
('T was snow that brought St. Anthony to reason);
Where juries cast up what a wife is worth,
By laying whate'er sum in mulct they please on
The lover, who must pay a handsome price,
Because it is a marketable vice.

Alfonso was the name of Julia's lord,
A man well looking for his years, and who
Was neither much beloved nor yet abhorr'd:
They lived together, as most people do,
Suffering each other's foibles by accord,
And not exactly either one or two;
Yet he was jealous, though he did not show it,
For jealousy dislikes the world to know it.

Julia was—yet I never could see why—
With Donna Inez quite a favourite friend;
Between their tastes there was small sympathy,
For not a line had Julia ever penn'd:
Some people whisper but no doubt they lie,
For malice still imputes some private end,
That Inez had, ere Don Alfonso's marriage,
Forgot with him her very prudent carriage;

And that still keeping up the old connection,
Which time had lately render'd much more chaste,
She took his lady also in affection,
And certainly this course was much the best:
She flatter'd Julia with her sage protection,
And complimented Don Alfonso's taste;
And if she could not (who can?) silence scandal,
At least she left it a more slender handle.

I can't tell whether Julia saw the affair
With other people's eyes, or if her own
Discoveries made, but none could be aware
Of this, at least no symptom e'er was shown;
Perhaps she did not know, or did not care,
Indifferent from the first or callous grown:
I 'm really puzzled what to think or say,
She kept her counsel in so close a way.

Juan she saw, and, as a pretty child,
Caress'd him often—such a thing might be
Quite innocently done, and harmless styled,
When she had twenty years, and thirteen he;
But I am not so sure I should have smiled
When he was sixteen, Julia twenty-three;
These few short years make wondrous alterations,
Particularly amongst sun-burnt nations.

Whate'er the cause might be, they had become
Changed; for the dame grew distant, the youth shy,
Their looks cast down, their greetings almost dumb,
And much embarrassment in either eye;
There surely will be little doubt with some
That Donna Julia knew the reason why,
But as for Juan, he had no more notion
Than he who never saw the sea of ocean.

Yet Julia's very coldness still was kind,
And tremulously gentle her small hand
Withdrew itself from his, but left behind
A little pressure, thrilling, and so bland
And slight, so very slight, that to the mind
'T was but a doubt; but ne'er magician's wand
Wrought change with all Armida's fairy art
Like what this light touch left on Juan's heart.

And if she met him, though she smiled no more,
She look'd a sadness sweeter than her smile,
As if her heart had deeper thoughts in store
She must not own, but cherish'd more the while
For that compression in its burning core;
Even innocence itself has many a wile,
And will not dare to trust itself with truth,
And love is taught hypocrisy from youth.

But passion most dissembles, yet betrays
Even by its darkness; as the blackest sky
Foretells the heaviest tempest, it displays
Its workings through the vainly guarded eye,
And in whatever aspect it arrays
Itself, 't is still the same hypocrisy;
Coldness or anger, even disdain or hate,
Are masks it often wears, and still too late.

Then there were sighs, the deeper for suppression,
And stolen glances, sweeter for the theft,
And burning blushes, though for no transgression,
Tremblings when met, and restlessness when left;
All these are little preludes to possession,
Of which young passion cannot be bereft,
And merely tend to show how greatly love is
Embarrass'd at first starting with a novice.

Poor Julia's heart was in an awkward state;
She felt it going, and resolved to make
The noblest efforts for herself and mate,
For honour's, pride's, religion's, virtue's sake;
Her resolutions were most truly great,
And almost might have made a Tarquin quake:
She pray'd the Virgin Mary for her grace,
As being the best judge of a lady's case.

She vow'd she never would see Juan more,
And next day paid a visit to his mother,
And look'd extremely at the opening door,
Which, by the Virgin's grace, let in another;
Grateful she was, and yet a little sore—
Again it opens, it can be no other,
'T is surely Juan now—No! I 'm afraid
That night the Virgin was no further pray'd.

She now determined that a virtuous woman
Should rather face and overcome temptation,
That flight was base and dastardly, and no man
Should ever give her heart the least sensation;
That is to say, a thought beyond the common
Preference, that we must feel upon occasion
For people who are pleasanter than others,
But then they only seem so many brothers.

And even if by chance—and who can tell?
The devil 's so very sly—she should discover
That all within was not so very well,
And, if still free, that such or such a lover
Might please perhaps, a virtuous wife can quell
Such thoughts, and be the better when they 're over;
And if the man should ask, 't is but denial:
I recommend young ladies to make trial.

And then there are such things as love divine,
Bright and immaculate, unmix'd and pure,
Such as the angels think so very fine,
And matrons who would be no less secure,
Platonic, perfect, 'just such love as mine;'
Thus Julia said—and thought so, to be sure;
And so I 'd have her think, were I the man
On whom her reveries celestial ran.

Such love is innocent, and may exist
Between young persons without any danger.
A hand may first, and then a lip be kist;
For my part, to such doings I 'm a stranger,
But hear these freedoms form the utmost list
Of all o'er which such love may be a ranger:
If people go beyond, 't is quite a crime,
But not my fault—I tell them all in time.

Love, then, but love within its proper limits,
Was Julia's innocent determination
In young Don Juan's favour, and to him its
Exertion might be useful on occasion;
And, lighted at too pure a shrine to dim its
Ethereal lustre, with what sweet persuasion
He might be taught, by love and her together—
I really don't know what, nor Julia either.

Fraught with this fine intention, and well fenced
In mail of proof—her purity of soul—
She, for the future of her strength convinced.
And that her honour was a rock, or mole,
Exceeding sagely from that hour dispensed
With any kind of troublesome control;
But whether Julia to the task was equal
Is that which must be mention'd in the sequel.

Her plan she deem'd both innocent and feasible,
And, surely, with a stripling of sixteen
Not scandal's fangs could fix on much that 's seizable,
Or if they did so, satisfied to mean
Nothing but what was good, her breast was peaceable—
A quiet conscience makes one so serene!
Christians have burnt each other, quite persuaded
That all the Apostles would have done as they did.

And if in the mean time her husband died,
But Heaven forbid that such a thought should cross
Her brain, though in a dream! (and then she sigh'd)
Never could she survive that common loss;
But just suppose that moment should betide,
I only say suppose it—inter nos.
(This should be entre nous, for Julia thought
In French, but then the rhyme would go for naught.)

I only say suppose this supposition:
Juan being then grown up to man's estate
Would fully suit a widow of condition,
Even seven years hence it would not be too late;
And in the interim (to pursue this vision)
The mischief, after all, could not be great,
For he would learn the rudiments of love,
I mean the seraph way of those above.

So much for Julia. Now we 'll turn to Juan.
Poor little fellow! he had no idea
Of his own case, and never hit the true one;
In feelings quick as Ovid's Miss Medea,
He puzzled over what he found a new one,
But not as yet imagined it could be
Thing quite in course, and not at all alarming,
Which, with a little patience, might grow charming.

Silent and pensive, idle, restless, slow,
His home deserted for the lonely wood,
Tormented with a wound he could not know,
His, like all deep grief, plunged in solitude:
I 'm fond myself of solitude or so,
But then, I beg it may be understood,
By solitude I mean a sultan's, not
A hermit's, with a haram for a grot.

'Oh Love! in such a wilderness as this,
Where transport and security entwine,
Here is the empire of thy perfect bliss,
And here thou art a god indeed divine.'
The bard I quote from does not sing amiss,
With the exception of the second line,
For that same twining 'transport and security'
Are twisted to a phrase of some obscurity.

The poet meant, no doubt, and thus appeals
To the good sense and senses of mankind,
The very thing which every body feels,
As all have found on trial, or may find,
That no one likes to be disturb'd at meals
Or love.—I won't say more about 'entwined'
Or 'transport,' as we knew all that before,
But beg 'Security' will bolt the door.

Young Juan wander'd by the glassy brooks,
Thinking unutterable things; he threw
Himself at length within the leafy nooks
Where the wild branch of the cork forest grew;
There poets find materials for their books,
And every now and then we read them through,
So that their plan and prosody are eligible,
Unless, like Wordsworth, they prove unintelligible.

He, Juan (and not Wordsworth), so pursued
His self-communion with his own high soul,
Until his mighty heart, in its great mood,
Had mitigated part, though not the whole
Of its disease; he did the best he could
With things not very subject to control,
And turn'd, without perceiving his condition,
Like Coleridge, into a metaphysician.

He thought about himself, and the whole earth
Of man the wonderful, and of the stars,
And how the deuce they ever could have birth;
And then he thought of earthquakes, and of wars,
How many miles the moon might have in girth,
Of air-balloons, and of the many bars
To perfect knowledge of the boundless skies;—
And then he thought of Donna Julia's eyes.

In thoughts like these true wisdom may discern
Longings sublime, and aspirations high,
Which some are born with, but the most part learn
To plague themselves withal, they know not why:
'T was strange that one so young should thus concern
His brain about the action of the sky;
If you think 't was philosophy that this did,
I can't help thinking puberty assisted.

He pored upon the leaves, and on the flowers,
And heard a voice in all the winds; and then
He thought of wood-nymphs and immortal bowers,
And how the goddesses came down to men:
He miss'd the pathway, he forgot the hours,
And when he look'd upon his watch again,
He found how much old Time had been a winner—
He also found that he had lost his dinner.

Sometimes he turn'd to gaze upon his book,
Boscan, or Garcilasso;—by the wind
Even as the page is rustled while we look,
So by the poesy of his own mind
Over the mystic leaf his soul was shook,
As if 't were one whereon magicians bind
Their spells, and give them to the passing gale,
According to some good old woman's tale.

Thus would he while his lonely hours away
Dissatisfied, nor knowing what he wanted;
Nor glowing reverie, nor poet's lay,
Could yield his spirit that for which it panted,
A bosom whereon he his head might lay,
And hear the heart beat with the love it granted,
With—several other things, which I forget,
Or which, at least, I need not mention yet.

Those lonely walks, and lengthening reveries,
Could not escape the gentle Julia's eyes;
She saw that Juan was not at his ease;
But that which chiefly may, and must surprise,
Is, that the Donna Inez did not tease
Her only son with question or surmise:
Whether it was she did not see, or would not,
Or, like all very clever people, could not.

This may seem strange, but yet 't is very common;
For instance—gentlemen, whose ladies take
Leave to o'erstep the written rights of woman,
And break the—Which commandment is 't they break?
(I have forgot the number, and think no man
Should rashly quote, for fear of a mistake.)
I say, when these same gentlemen are jealous,
They make some blunder, which their ladies tell us.

A real husband always is suspicious,
But still no less suspects in the wrong place,
Jealous of some one who had no such wishes,
Or pandering blindly to his own disgrace,
By harbouring some dear friend extremely vicious;
The last indeed 's infallibly the case:
And when the spouse and friend are gone off wholly,
He wonders at their vice, and not his folly.

Thus parents also are at times short-sighted;
Though watchful as the lynx, they ne'er discover,
The while the wicked world beholds delighted,
Young Hopeful's mistress, or Miss Fanny's lover,
Till some confounded escapade has blighted
The plan of twenty years, and all is over;
And then the mother cries, the father swears,
And wonders why the devil he got heirs.

But Inez was so anxious, and so clear
Of sight, that I must think, on this occasion,
She had some other motive much more near
For leaving Juan to this new temptation;
But what that motive was, I sha'n't say here;
Perhaps to finish Juan's education,
Perhaps to open Don Alfonso's eyes,
In case he thought his wife too great a prize.

It was upon a day, a summer's day.—
Summer's indeed a very dangerous season,
And so is spring about the end of May;
The sun, no doubt, is the prevailing reason;
But whatsoe'er the cause is, one may say,
And stand convicted of more truth than treason,
That there are months which nature grows more merry in,—
March has its hares, and May must have its heroine.

'T was on a summer's day—the sixth of June:—
I like to be particular in dates,
Not only of the age, and year, but moon;
They are a sort of post-house, where the Fates
Change horses, making history change its tune,
Then spur away o'er empires and o'er states,
Leaving at last not much besides chronology,
Excepting the post-obits of theology.

'T was on the sixth of June, about the hour
Of half-past six—perhaps still nearer seven—
When Julia sate within as pretty a bower
As e'er held houri in that heathenish heaven
Described by Mahomet, and Anacreon Moore,
To whom the lyre and laurels have been given,
With all the trophies of triumphant song—
He won them well, and may he wear them long!

She sate, but not alone; I know not well
How this same interview had taken place,
And even if I knew, I should not tell—
People should hold their tongues in any case;
No matter how or why the thing befell,
But there were she and Juan, face to face—
When two such faces are so, 't would be wise,
But very difficult, to shut their eyes.

How beautiful she look'd! her conscious heart
Glow'd in her cheek, and yet she felt no wrong.
O Love! how perfect is thy mystic art,
Strengthening the weak, and trampling on the strong,
How self-deceitful is the sagest part
Of mortals whom thy lure hath led along—
The precipice she stood on was immense,
So was her creed in her own innocence.

She thought of her own strength, and Juan's youth,
And of the folly of all prudish fears,
Victorious virtue, and domestic truth,
And then of Don Alfonso's fifty years:
I wish these last had not occurr'd, in sooth,
Because that number rarely much endears,
And through all climes, the snowy and the sunny,
Sounds ill in love, whate'er it may in money.

When people say, 'I've told you fifty times,'
They mean to scold, and very often do;
When poets say, 'I've written fifty rhymes,'
They make you dread that they 'll recite them too;
In gangs of fifty, thieves commit their crimes;
At fifty love for love is rare, 't is true,
But then, no doubt, it equally as true is,
A good deal may be bought for fifty Louis.

Julia had honour, virtue, truth, and love,
For Don Alfonso; and she inly swore,
By all the vows below to powers above,
She never would disgrace the ring she wore,
Nor leave a wish which wisdom might reprove;
And while she ponder'd this, besides much more,
One hand on Juan's carelessly was thrown,
Quite by mistake—she thought it was her own;

Unconsciously she lean'd upon the other,
Which play'd within the tangles of her hair:
And to contend with thoughts she could not smother
She seem'd by the distraction of her air.
'T was surely very wrong in Juan's mother
To leave together this imprudent pair,
She who for many years had watch'd her son so—
I 'm very certain mine would not have done so.

The hand which still held Juan's, by degrees
Gently, but palpably confirm'd its grasp,
As if it said, 'Detain me, if you please;'
Yet there 's no doubt she only meant to clasp
His fingers with a pure Platonic squeeze:
She would have shrunk as from a toad, or asp,
Had she imagined such a thing could rouse
A feeling dangerous to a prudent spouse.

I cannot know what Juan thought of this,
But what he did, is much what you would do;
His young lip thank'd it with a grateful kiss,
And then, abash'd at its own joy, withdrew
In deep despair, lest he had done amiss,—
Love is so very timid when 't is new:
She blush'd, and frown'd not, but she strove to speak,
And held her tongue, her voice was grown so weak.

The sun set, and up rose the yellow moon:
The devil 's in the moon for mischief; they
Who call'd her CHASTE, methinks, began too soon
Their nomenclature; there is not a day,
The longest, not the twenty-first of June,
Sees half the business in a wicked way
On which three single hours of moonshine smile—
And then she looks so modest all the while.

There is a dangerous silence in that hour,
A stillness, which leaves room for the full soul
To open all itself, without the power
Of calling wholly back its self-control;
The silver light which, hallowing tree and tower,
Sheds beauty and deep softness o'er the whole,
Breathes also to the heart, and o'er it throws
A loving languor, which is not repose.

And Julia sate with Juan, half embraced
And half retiring from the glowing arm,
Which trembled like the bosom where 't was placed;
Yet still she must have thought there was no harm,
Or else 't were easy to withdraw her waist;
But then the situation had its charm,
And then—God knows what next—I can't go on;
I 'm almost sorry that I e'er begun.

O Plato! Plato! you have paved the way,
With your confounded fantasies, to more
Immoral conduct by the fancied sway
Your system feigns o'er the controulless core
Of human hearts, than all the long array
Of poets and romancers:—You 're a bore,
A charlatan, a coxcomb—and have been,
At best, no better than a go-between.

And Julia's voice was lost, except in sighs,
Until too late for useful conversation;
The tears were gushing from her gentle eyes,
I wish indeed they had not had occasion,
But who, alas! can love, and then be wise?
Not that remorse did not oppose temptation;
A little still she strove, and much repented
And whispering 'I will ne'er consent'—consented.

'T is said that Xerxes offer'd a reward
To those who could invent him a new pleasure:
Methinks the requisition 's rather hard,
And must have cost his majesty a treasure:
For my part, I 'm a moderate-minded bard,
Fond of a little love (which I call leisure);
I care not for new pleasures, as the old
Are quite enough for me, so they but hold.

O Pleasure! you are indeed a pleasant thing,
Although one must be damn'd for you, no doubt:
I make a resolution every spring
Of reformation, ere the year run out,
But somehow, this my vestal vow takes wing,
Yet still, I trust it may be kept throughout:
I 'm very sorry, very much ashamed,
And mean, next winter, to be quite reclaim'd.

Here my chaste Muse a liberty must take—
Start not! still chaster reader—she 'll be nice hence—
Forward, and there is no great cause to quake;
This liberty is a poetic licence,
Which some irregularity may make
In the design, and as I have a high sense
Of Aristotle and the Rules, 't is fit
To beg his pardon when I err a bit.

This licence is to hope the reader will
Suppose from June the sixth (the fatal day,
Without whose epoch my poetic skill
For want of facts would all be thrown away),
But keeping Julia and Don Juan still
In sight, that several months have pass'd; we 'll say
'T was in November, but I 'm not so sure
About the day—the era 's more obscure.

We 'll talk of that anon.—'T is sweet to hear
At midnight on the blue and moonlit deep
The song and oar of Adria's gondolier,
By distance mellow'd, o'er the waters sweep;
'T is sweet to see the evening star appear;
'T is sweet to listen as the night-winds creep
From leaf to leaf; 't is sweet to view on high
The rainbow, based on ocean, span the sky.

'T is sweet to hear the watch-dog's honest bark
Bay deep-mouth'd welcome as we draw near home;
'T is sweet to know there is an eye will mark
Our coming, and look brighter when we come;
'T is sweet to be awaken'd by the lark,
Or lull'd by falling waters; sweet the hum
Of bees, the voice of girls, the song of birds,
The lisp of children, and their earliest words.

Sweet is the vintage, when the showering grapes
In Bacchanal profusion reel to earth,
Purple and gushing: sweet are our escapes
From civic revelry to rural mirth;
Sweet to the miser are his glittering heaps,
Sweet to the father is his first-born's birth,
Sweet is revenge—especially to women,
Pillage to soldiers, prize-money to seamen.

Sweet is a legacy, and passing sweet
The unexpected death of some old lady
Or gentleman of seventy years complete,
Who 've made 'us youth' wait too—too long already
For an estate, or cash, or country seat,
Still breaking, but with stamina so steady
That all the Israelites are fit to mob its
Next owner for their double-damn'd post-obits.

'T is sweet to win, no matter how, one's laurels,
By blood or ink; 't is sweet to put an end
To strife; 't is sometimes sweet to have our quarrels,
Particularly with a tiresome friend:
Sweet is old wine in bottles, ale in barrels;
Dear is the helpless creature we defend
Against the world; and dear the schoolboy spot
We ne'er forget, though there we are forgot.

But sweeter still than this, than these, than all,
Is first and passionate love—it stands alone,
Like Adam's recollection of his fall;
The tree of knowledge has been pluck'd—all 's known—
And life yields nothing further to recall
Worthy of this ambrosial sin, so shown,
No doubt in fable, as the unforgiven
Fire which Prometheus filch'd for us from heaven.

Man 's a strange animal, and makes strange use
Of his own nature, and the various arts,
And likes particularly to produce
Some new experiment to show his parts;
This is the age of oddities let loose,
Where different talents find their different marts;
You 'd best begin with truth, and when you 've lost your
Labour, there 's a sure market for imposture.

What opposite discoveries we have seen!
(Signs of true genius, and of empty pockets.)
One makes new noses, one a guillotine,
One breaks your bones, one sets them in their sockets;
But vaccination certainly has been
A kind antithesis to Congreve's rockets,
With which the Doctor paid off an old pox,
By borrowing a new one from an ox.

Bread has been made (indifferent) from potatoes;
And galvanism has set some corpses grinning,
But has not answer'd like the apparatus
Of the Humane Society's beginning
By which men are unsuffocated gratis:
What wondrous new machines have late been spinning!
I said the small-pox has gone out of late;
Perhaps it may be follow'd by the great.

'T is said the great came from America;
Perhaps it may set out on its return,—
The population there so spreads, they say
'T is grown high time to thin it in its turn,
With war, or plague, or famine, any way,
So that civilisation they may learn;
And which in ravage the more loathsome evil is—
Their real lues, or our pseudo-syphilis?

This is the patent-age of new inventions
For killing bodies, and for saving souls,
All propagated with the best intentions;
Sir Humphry Davy's lantern, by which coals
Are safely mined for in the mode he mentions,
Tombuctoo travels, voyages to the Poles,
Are ways to benefit mankind, as true,
Perhaps, as shooting them at Waterloo.

Man 's a phenomenon, one knows not what,
And wonderful beyond all wondrous measure;
'T is pity though, in this sublime world, that
Pleasure 's a sin, and sometimes sin 's a pleasure;
Few mortals know what end they would be at,
But whether glory, power, or love, or treasure,
The path is through perplexing ways, and when
The goal is gain'd, we die, you know—and then—

What then?—I do not know, no more do you—
And so good night.—Return we to our story:
'T was in November, when fine days are few,
And the far mountains wax a little hoary,
And clap a white cape on their mantles blue;
And the sea dashes round the promontory,
And the loud breaker boils against the rock,
And sober suns must set at five o'clock.

'T was, as the watchmen say, a cloudy night;
No moon, no stars, the wind was low or loud
By gusts, and many a sparkling hearth was bright
With the piled wood, round which the family crowd;
There 's something cheerful in that sort of light,
Even as a summer sky 's without a cloud:
I 'm fond of fire, and crickets, and all that,
A lobster salad, and champagne, and chat.

'T was midnight—Donna Julia was in bed,
Sleeping, most probably,—when at her door
Arose a clatter might awake the dead,
If they had never been awoke before,
And that they have been so we all have read,
And are to be so, at the least, once more.--
The door was fasten'd, but with voice and fist
First knocks were heard, then 'Madam—Madam—hist!

'For God's sake, Madam—Madam—here 's my master,
With more than half the city at his back—
Was ever heard of such a curst disaster!
'T is not my fault—I kept good watch—Alack!
Do pray undo the bolt a little faster—
They 're on the stair just now, and in a crack
Will all be here; perhaps he yet may fly—
Surely the window 's not so very high!'

By this time Don Alfonso was arrived,
With torches, friends, and servants in great number;
The major part of them had long been wived,
And therefore paused not to disturb the slumber
Of any wicked woman, who contrived
By stealth her husband's temples to encumber:
Examples of this kind are so contagious,
Were one not punish'd, all would be outrageous.

I can't tell how, or why, or what suspicion
Could enter into Don Alfonso's head;
But for a cavalier of his condition
It surely was exceedingly ill-bred,
Without a word of previous admonition,
To hold a levee round his lady's bed,
And summon lackeys, arm'd with fire and sword,
To prove himself the thing he most abhorr'd.

Poor Donna Julia, starting as from sleep
(Mind—that I do not say—she had not slept),
Began at once to scream, and yawn, and weep;
Her maid Antonia, who was an adept,
Contrived to fling the bed-clothes in a heap,
As if she had just now from out them crept:
I can't tell why she should take all this trouble
To prove her mistress had been sleeping double.

But Julia mistress, and Antonia maid,
Appear'd like two poor harmless women, who
Of goblins, but still more of men afraid,
Had thought one man might be deterr'd by two,
And therefore side by side were gently laid,
Until the hours of absence should run through,
And truant husband should return, and say,
'My dear, I was the first who came away.'

Now Julia found at length a voice, and cried,
'In heaven's name, Don Alfonso, what d' ye mean?
Has madness seized you? would that I had died
Ere such a monster's victim I had been!
What may this midnight violence betide,
A sudden fit of drunkenness or spleen?
Dare you suspect me, whom the thought would kill?
Search, then, the room!'—Alfonso said, 'I will.'

He search'd, they search'd, and rummaged everywhere,
Closet and clothes' press, chest and window-seat,
And found much linen, lace, and several pair
Of stockings, slippers, brushes, combs, complete,
With other articles of ladies fair,
To keep them beautiful, or leave them neat:
Arras they prick'd and curtains with their swords,
And wounded several shutters, and some boards.

Under the bed they search'd, and there they found—
No matter what—it was not that they sought;
They open'd windows, gazing if the ground
Had signs or footmarks, but the earth said nought;
And then they stared each other's faces round:
'T is odd, not one of all these seekers thought,
And seems to me almost a sort of blunder,
Of looking in the bed as well as under.

During this inquisition, Julia's tongue
Was not asleep—'Yes, search and search,' she cried,
'Insult on insult heap, and wrong on wrong!
It was for this that I became a bride!
For this in silence I have suffer'd long
A husband like Alfonso at my side;
But now I 'll bear no more, nor here remain,
If there be law or lawyers in all Spain.

'Yes, Don Alfonso! husband now no more,
If ever you indeed deserved the name,
Is 't worthy of your years?—you have threescore—
Fifty, or sixty, it is all the same—
Is 't wise or fitting, causeless to explore
For facts against a virtuous woman's fame?
Ungrateful, perjured, barbarous Don Alfonso,
How dare you think your lady would go on so?

'Is it for this I have disdain'd to hold
The common privileges of my sex?
That I have chosen a confessor so old
And deaf, that any other it would vex,
And never once he has had cause to scold,
But found my very innocence perplex
So much, he always doubted I was married—
How sorry you will be when I 've miscarried!

'Was it for this that no Cortejo e'er
I yet have chosen from out the youth of Seville?
Is it for this I scarce went anywhere,
Except to bull-fights, mass, play, rout, and revel?
Is it for this, whate'er my suitors were,
I favor'd none—nay, was almost uncivil?
Is it for this that General Count O'Reilly,
Who took Algiers, declares I used him vilely?

'Did not the Italian Musico Cazzani
Sing at my heart six months at least in vain?
Did not his countryman, Count Corniani,
Call me the only virtuous wife in Spain?
Were there not also Russians, English, many?
The Count Strongstroganoff I put in pain,
And Lord Mount Coffeehouse, the Irish peer,
Who kill'd himself for love (with wine) last year.

'Have I not had two bishops at my feet,
The Duke of Ichar, and Don Fernan Nunez?
And is it thus a faithful wife you treat?
I wonder in what quarter now the moon is:
I praise your vast forbearance not to beat
Me also, since the time so opportune is—
O, valiant man! with sword drawn and cock'd trigger,
Now, tell me, don't you cut a pretty figure?

'Was it for this you took your sudden journey.
Under pretence of business indispensable
With that sublime of rascals your attorney,
Whom I see standing there, and looking sensible
Of having play'd the fool? though both I spurn, he
Deserves the worst, his conduct 's less defensible,
Because, no doubt, 't was for his dirty fee,
And not from any love to you nor me.

'If he comes here to take a deposition,
By all means let the gentleman proceed;
You 've made the apartment in a fit condition:
There 's pen and ink for you, sir, when you need—
Let every thing be noted with precision,
I would not you for nothing should be fee'd—
But, as my maid 's undrest, pray turn your spies out.'
'Oh!' sobb'd Antonia, 'I could tear their eyes out.'

'There is the closet, there the toilet, there
The antechamber—search them under, over;
There is the sofa, there the great arm-chair,
The chimney—which would really hold a lover.
I wish to sleep, and beg you will take care
And make no further noise, till you discover
The secret cavern of this lurking treasure—
And when 't is found, let me, too, have that pleasure.

'And now, Hidalgo! now that you have thrown
Doubt upon me, confusion over all,
Pray have the courtesy to make it known
Who is the man you search for? how d' ye cal
Him? what 's his lineage? let him but be shown—
I hope he 's young and handsome—is he tall?
Tell me—and be assured, that since you stain
My honour thus, it shall not be in vain.

'At least, perhaps, he has not sixty years,
At that age he would be too old for slaughter,
Or for so young a husband's jealous fears
(Antonia! let me have a glass of water).
I am ashamed of having shed these tears,
They are unworthy of my father's daughter;
My mother dream'd not in my natal hour
That I should fall into a monster's power.

'Perhaps 't is of Antonia you are jealous,
You saw that she was sleeping by my side
When you broke in upon us with your fellows:
Look where you please—we 've nothing, sir, to hide;
Only another time, I trust, you 'll tell us,
Or for the sake of decency abide
A moment at the door, that we may be
Drest to receive so much good company.

'And now, sir, I have done, and say no more;
The little I have said may serve to show
The guileless heart in silence may grieve o'er
The wrongs to whose exposure it is slow:
I leave you to your conscience as before,
'T will one day ask you why you used me so?
God grant you feel not then the bitterest grief!-
Antonia! where 's my pocket-handkerchief?'

She ceased, and turn'd upon her pillow; pale
She lay, her dark eyes flashing through their tears,
Like skies that rain and lighten; as a veil,
Waved and o'ershading her wan cheek, appears
Her streaming hair; the black curls strive, but fail,
To hide the glossy shoulder, which uprears
Its snow through all;—her soft lips lie apart,
And louder than her breathing beats her heart.

The Senhor Don Alfonso stood confused;
Antonia bustled round the ransack'd room,
And, turning up her nose, with looks abused
Her master and his myrmidons, of whom
Not one, except the attorney, was amused;
He, like Achates, faithful to the tomb,
So there were quarrels, cared not for the cause,
Knowing they must be settled by the laws.

With prying snub-nose, and small eyes, he stood,
Following Antonia's motions here and there,
With much suspicion in his attitude;
For reputations he had little care;
So that a suit or action were made good,
Small pity had he for the young and fair,
And ne'er believed in negatives, till these
Were proved by competent false witnesses.

But Don Alfonso stood with downcast looks,
And, truth to say, he made a foolish figure;
When, after searching in five hundred nooks,
And treating a young wife with so much rigour,
He gain'd no point, except some self-rebukes,
Added to those his lady with such vigour
Had pour'd upon him for the last half-hour,
Quick, thick, and heavy—as a thunder-shower.

At first he tried to hammer an excuse,
To which the sole reply was tears and sobs,
And indications of hysterics, whose
Prologue is always certain throes, and throbs,
Gasps, and whatever else the owners choose:
Alfonso saw his wife, and thought of Job's;
He saw too, in perspective, her relations,
And then he tried to muster all his patience.

He stood in act to speak, or rather stammer,
But sage Antonia cut him short before
The anvil of his speech received the hammer,
With 'Pray, sir, leave the room, and say no more,
Or madam dies.'—Alfonso mutter'd, 'D—n her,'
But nothing else, the time of words was o'er;
He cast a rueful look or two, and did,
He knew not wherefore, that which he was bid.

With him retired his 'posse comitatus,'
The attorney last, who linger'd near the door
Reluctantly, still tarrying there as late as
Antonia let him—not a little sore
At this most strange and unexplain'd 'hiatus'
In Don Alfonso's facts, which just now wore
An awkward look; as he revolved the case,
The door was fasten'd in his legal face.

No sooner was it bolted, than—Oh shame!
O sin! Oh sorrow! and oh womankind!
How can you do such things and keep your fame,
Unless this world, and t' other too, be blind?
Nothing so dear as an unfilch'd good name!
But to proceed—for there is more behind:
With much heartfelt reluctance be it said,
Young Juan slipp'd half-smother'd, from the bed.

He had been hid—I don't pretend to say
How, nor can I indeed describe the where—
Young, slender, and pack'd easily, he lay,
No doubt, in little compass, round or square;
But pity him I neither must nor may
His suffocation by that pretty pair;
'T were better, sure, to die so, than be shut
With maudlin Clarence in his Malmsey butt.

And, secondly, I pity not, because
He had no business to commit a sin,
Forbid by heavenly, fined by human laws,
At least 't was rather early to begin;
But at sixteen the conscience rarely gnaws
So much as when we call our old debts in
At sixty years, and draw the accompts of evil,
And find a deuced balance with the devil.

Of his position I can give no notion:
'T is written in the Hebrew Chronicle,
How the physicians, leaving pill and potion,
Prescribed, by way of blister, a young belle,
When old King David's blood grew dull in motion,
And that the medicine answer'd very well;
Perhaps 't was in a different way applied,
For David lived, but Juan nearly died.

What 's to be done? Alfonso will be back
The moment he has sent his fools away.
Antonia's skill was put upon the rack,
But no device could be brought into play—
And how to parry the renew'd attack?
Besides, it wanted but few hours of day:
Antonia puzzled; Julia did not speak,
But press'd her bloodless lip to Juan's cheek.

He turn'd his lip to hers, and with his hand
Call'd back the tangles of her wandering hair;
Even then their love they could not all command,
And half forgot their danger and despair:
Antonia's patience now was at a stand—
'Come, come, 't is no time now for fooling there,'
She whisper'd, in great wrath—'I must deposit
This pretty gentleman within the closet:

'Pray, keep your nonsense for some luckier night—
Who can have put my master in this mood?
What will become on 't—I 'm in such a fright,
The devil 's in the urchin, and no good—
Is this a time for giggling? this a plight?
Why, don't you know that it may end in blood?
You 'll lose your life, and I shall lose my place,
My mistress all, for that half-girlish face.

'Had it but been for a stout cavalier
Of twenty-five or thirty (come, make haste)—
But for a child, what piece of work is here!
I really, madam, wonder at your taste
(Come, sir, get in)—my master must be near:
There, for the present, at the least, he's fast,
And if we can but till the morning keep
Our counsel—(Juan, mind, you must not sleep).'

Now, Don Alfonso entering, but alone,
Closed the oration of the trusty maid:
She loiter'd, and he told her to be gone,
An order somewhat sullenly obey'd;
However, present remedy was none,
And no great good seem'd answer'd if she stay'd:
Regarding both with slow and sidelong view,
She snuff'd the candle, curtsied, and withdrew.

Alfonso paused a minute—then begun
Some strange excuses for his late proceeding;
He would not justify what he had done,
To say the best, it was extreme ill-breeding;
But there were ample reasons for it, none
Of which he specified in this his pleading:
His speech was a fine sample, on the whole,
Of rhetoric, which the learn'd call 'rigmarole.'

Julia said nought; though all the while there rose
A ready answer, which at once enables
A matron, who her husband's foible knows,
By a few timely words to turn the tables,
Which, if it does not silence, still must pose,—
Even if it should comprise a pack of fables;
'T is to retort with firmness, and when he
Suspects with one, do you reproach with three.

Julia, in fact, had tolerable grounds,—
Alfonso's loves with Inez were well known,
But whether 't was that one's own guilt confounds—
But that can't be, as has been often shown,
A lady with apologies abounds;—
It might be that her silence sprang alone
From delicacy to Don Juan's ear,
To whom she knew his mother's fame was dear.

There might be one more motive, which makes two;
Alfonso ne'er to Juan had alluded,—
Mention'd his jealousy but never who
Had been the happy lover, he concluded,
Conceal'd amongst his premises; 't is true,
His mind the more o'er this its mystery brooded;
To speak of Inez now were, one may say,
Like throwing Juan in Alfonso's way.

A hint, in tender cases, is enough;
Silence is best, besides there is a tact
(That modern phrase appears to me sad stuff,
But it will serve to keep my verse compact)—
Which keeps, when push'd by questions rather rough,
A lady always distant from the fact:
The charming creatures lie with such a grace,
There 's nothing so becoming to the face.

They blush, and we believe them; at least I
Have always done so; 't is of no great use,
In any case, attempting a reply,
For then their eloquence grows quite profuse;
And when at length they 're out of breath, they sigh,
And cast their languid eyes down, and let loose
A tear or two, and then we make it up;
And then—and then—and then—sit down and sup.

Alfonso closed his speech, and begg'd her pardon,
Which Julia half withheld, and then half granted,
And laid conditions he thought very hard on,
Denying several little things he wanted:
He stood like Adam lingering near his garden,
With useless penitence perplex'd and haunted,
Beseeching she no further would refuse,
When, lo! he stumbled o'er a pair of shoes.

A pair of shoes!—what then? not much, if they
Are such as fit with ladies' feet, but these
(No one can tell how much I grieve to say)
Were masculine; to see them, and to seize,
Was but a moment's act.—Ah! well-a-day!
My teeth begin to chatter, my veins freeze—
Alfonso first examined well their fashion,
And then flew out into another passion.

He left the room for his relinquish'd sword,
And Julia instant to the closet flew.
'Fly, Juan, fly! for heaven's sake—not a word—
The door is open—you may yet slip through
The passage you so often have explored—
Here is the garden-key—Fly—fly—Adieu!
Haste—haste! I hear Alfonso's hurrying feet—
Day has not broke—there 's no one in the street:

None can say that this was not good advice,
The only mischief was, it came too late;
Of all experience 't is the usual price,
A sort of income-tax laid on by fate:
Juan had reach'd the room-door in a. trice,
And might have done so by the garden-gate,
But met Alfonso in his dressing-gown,
Who threaten'd death—so Juan knock'd him down.

Dire was the scuffle, and out went the light;
Antonia cried out 'Rape!' and Julia 'Fire!'
But not a servant stirr'd to aid the fight.
Alfonso, pommell'd to his heart's desire,
Swore lustily he'd be revenged this night;
And Juan, too, blasphemed an octave higher;
His blood was up: though young, he was a Tartar,
And not at all disposed to prove a martyr.

Alfonso's sword had dropp'd ere he could draw it,
And they continued battling h
The child continues doing well, and the accounts are regular and favorable. It is gratifying to me that you and Mrs Shelley do not disapprove of the step which I have taken, which is merely temporary.
I am very sorry to hear what you say of Keats - is it actually true? I did not think criticism had been so killing. Though I differ from you essentially in your estimate of his performances, I so much abhor all unnecessary pain, that I would rather he had been seated on the highest peak of Parnassus than have perished in such a manner. Poor fellow! though with such inordinate self-love he would probably have not been very happy. I read the review of "Endymion" in the Quarterly. It was severe, - but surely not so severe as many reviews in that and other journals upon others.
I recollect the effect on me of the Edinburgh on my first poem; it was rage, and resistance, and redress - but not despondency nor despair. I grant that those are not amiable feelings; but, in this world of bustle and broil, and especially in the career of writing, a man should calculate upon his powers of resistance before he goes into the arena.
"Expect not life from pain nor danger free,
Nor deem the doom of man reversed for thee."
You know my opinion of that second-hand school of poetry. You also know my high opinion of your own poetry, - because it is of no school. I read Cenci - but, besides that I think the subject essentially undramatic, I am not an admirer of our old dramatists, as models. I deny that the English have hitherto had a drama at all. Your Cenci, however, was a work of power, and poetry. As to my drama, pray revenge yourself upon it, by being as free as I have been with yours.

I have not yet got your Prometheus, which I long to see. I have heard nothing of mine, and do not know if it is yet published. I have published a pamphlet on the Pope controversy, which you will not like. Had I known that Keats was dead - or that he was alive and so sensitive - I should have omitted some remarks upon his poetry, to which I was provoked by his attack upon Pope, and my disapprobation of his own style of writing.
You want me to undertake a great Poem - I have not the inclination nor the power. As I grow older, the indifference - not to life, for we love it by instinct - but to the stimuli of life, increases. Besides, this late failure of the Italians has latterly disappointed me for many reasons, - some public, some personal. My respects to Mrs S.
Yours ever.
P.S. Could not you and I contrive to meet this summer? Could not you take a run here alone?
The awful shadow of some unseen Power
Floats though unseen among us; visiting
This various world with as inconstant wing
As summer winds that creep from flower to flower;
Like moonbeams that behind some piny mountain shower,
It visits with inconstant glance
Each human heart and countenance;
Like hues and harmonies of evening,
Like clouds in starlight widely spread,
Like memory of music fled,
Like aught that for its grace may be
Dear, and yet dearer for its mystery.

Spirit of BEAUTY, that dost consecrate
With thine own hues all thou dost shine upon
Of human thought or form, where art thou gone?
Why dost thou pass away and leave our state,
This dim vast vale of tears, vacant and desolate?
Ask why the sunlight not for ever
Weaves rainbows o'er yon mountain-river,
Why aught should fail and fade that once is shown,
Why fear and dream and death and birth
Cast on the daylight of this earth
Such gloom, why man has such a scope
For love and hate, despondency and hope?

No voice from some sublimer world hath ever
To sage or poet these responses given:
Therefore the names of Demon, Ghost, and Heaven,
Remain the records of their vain endeavour:
Frail spells whose utter'd charm might not avail to sever,
From all we hear and all we see,
Doubt, chance and mutability.
Thy light alone like mist o'er mountains driven,
Or music by the night-wind sent
Through strings of some still instrument,
Or moonlight on a midnight stream,
Gives grace and truth to life's unquiet dream.

Love, Hope, and Self-esteem, like clouds depart
And come, for some uncertain moments lent.
Man were immortal and omnipotent,
Didst thou, unknown and awful as thou art,
Keep with thy glorious train firm state within his heart.
Thou messenger of sympathies,
That wax and wane in lovers' eyes;
Thou, that to human thought art nourishment,
Like darkness to a dying flame!
Depart not as thy shadow came,
Depart not—lest the grave should be,
Like life and fear, a dark reality.

While yet a boy I sought for ghosts, and sped
Through many a listening chamber, cave and ruin,
And starlight wood, with fearful steps pursuing
Hopes of high talk with the departed dead.
I call'd on poisonous names with which our youth is fed;
I was not heard; I saw them not;
When musing deeply on the lot
Of life, at that sweet time when winds are wooing
All vital things that wake to bring
News of birds and blossoming,
Sudden, thy shadow fell on me;
I shriek'd, and clasp'd my hands in ecstasy!

I vow'd that I would dedicate my powers
To thee and thine: have I not kept the vow?
With beating heart and streaming eyes, even now
I call the phantoms of a thousand hours
Each from his voiceless grave: they have in vision'd bowers
Of studious zeal or love's delight
Outwatch'd with me the envious night:
They know that never joy illum'd my brow
Unlink'd with hope that thou wouldst free
This world from its dark slavery,
That thou, O awful LOVELINESS,
Wouldst give whate'er these words cannot express.

The day becomes more solemn and serene
When noon is past; there is a harmony
In autumn, and a lustre in its sky,
Which through the summer is not heard or seen,
As if it could not be, as if it had not been!
Thus let thy power, which like the truth
Of nature on my passive youth
Descended, to my onward life supply
Its calm, to one who worships thee,
And every form containing thee,
Whom, SPIRIT fair, thy spells did bind
To fear himself, and love all human kind.
WHAT is Love? Ask him who lives, what is life; ask him who adores, what is God?
I know not the internal constitution of other men, nor even thine, whom I now address. I see that in some external attributes they resemble me, but when, misled by that appearance, I have thought to appeal to something in common, and unburthen my inmost soul to them, I have found my language misunderstood, like one in a distant and savage land. The more opportunities they have afforded me for experience, the wider has appeared the interval between us, and to a greater distance have the points of sympathy been withdrawn. With a spirit ill fitted to sustain such proof, trembling and feeble through its tenderness, I have everywhere sought sympathy, and have found only repulse and disappointment.
Thou demandest what is Love. It is that powerful attraction towards all we conceive, or fear, or hope beyond ourselves, when we find within our own thoughts the chasm of an insufficient void, and seek to awaken in all things that are, a community with what we experience within ourselves. If we reason, we would be understood; if we imagine, we would that the airy children of our brain were born anew within another's; if we feel, we would that another's nerves should vibrate to our own, that the beams of their eyes should kindle at once and mix and melt into our own; that lips of motionless ice should not reply to lips quivering and burning with the heart's best blood. This is Love. This is the bond and the sanction which connects not only man with man, but with every thing which exists. We are born into the world, and there is something within us which, from the instant that we live, more and more thirsts after its likeness. It is probably in correspondence with this law that the infant drains milk from the bosom of its mother; this propensity developes itself with the developement of our nature. We dimly see within our intellectual nature a miniature as it were of our entire self, yet deprived of all that we condemn or despise, the ideal prototype of every thing excellent and lovely that we are capable of conceiving as belonging to the nature of man. Not only the portrait of our external being, but an assemblage of the minutest particles of which our nature is composed;* a mirror whose surface reflects only the forms of purity and brightness; a soul within our own soul that describes a circle around its proper Paradise, which pain and sorrow and evil dare not overleap. To this we eagerly refer all sensations, thirsting that they should resemble or correspond with it. The discovery of its antitype; the meeting with an understanding capable of clearly estimating our own; an imagination which should enter into and seize upon the subtle and delicate peculiarities which we have delighted to cherish and unfold in secret; with a frame whose nerves, like the chords of two exquisite lyres, strung to the accompaniment of one delightful voice, vibrate with the vibrations of our own; and of a combination of all these in such proportion as the type within demands; this is the invisible and unattainable point to which Love tends; and to attain which, it urges forth the powers of man to arrest the faintest shadow of that, without the possession of which there is no rest nor respite to the heart over which it rules. Hence in solitude, or in that deserted state when we are surrounded by human beings, and yet they sympathize not with us, we love the flowers, the grass, the waters, and the sky. In the motion of the very leaves of spring, in the blue air, there is then found a secret correspondence with our heart. There is eloquence in the tongueless wind, and a melody in the flowing brooks and the rustling of the reeds beside them, which by their inconceivable relation to something within the soul, awaken the spirits to a dance of breathless rapture, and bring tears of mysterious tenderness to the eyes, like the enthusiasm of patriotic success, or the voice of one beloved singing to you alone. Sterne says that if he were in a desert he would love some cypress. So soon as this want or power is dead, man becomes the living sepulchre of himself, and what yet survives is the mere husk of what once he was.
The sun is warm, the sky is clear,
The waves are dancing fast and bright,
Blue isles and snowy mountains wear
The purple noon's transparent might,
The breath of the moist earth is light,
Around its unexpanded buds;
Like many a voice of one delight,
The winds, the birds, the ocean floods,
The City's voice itself, is soft like Solitude's.

I see the Deep's untrampled floor
With green and purple seaweeds strown;
I see the waves upon the shore,
Like light dissolved in star-showers, thrown:
I sit upon the sands alone,—
The lightning of the noontide ocean
Is flashing round me, and a tone
Arises from its measured motion,
How sweet! did any heart now share in my emotion.

Alas! I have nor hope nor health,
Nor peace within nor calm around,
Nor that content surpassing wealth
The sage in meditation found,
And walked with inward glory crowned—
Nor fame, nor power, nor love, nor leisure.
Others I see whom these surround—
Smiling they live, and call life pleasure;
To me that cup has been dealt in another measure.

Yet now despair itself is mild,
Even as the winds and waters are;
I could lie down like a tired child,
And weep away the life of care
Which I have borne and yet must bear,
Till death like sleep might steal on me,
And I might feel in the warm air
My cheek grow cold, and hear the sea
Breathe o'er my dying brain its last monotony.

Some might lament that I were cold,
As I, when this sweet day is gone,
Which my lost heart, too soon grown old,
Insults with this untimely moan;
They might lament—for I am one
Whom men love not,—and yet regret,
Unlike this day, which, when the sun
Shall on its stainless glory set,
Will linger, though enjoyed, like joy in memory yet.
ACCORDING to one mode of regarding those two classes of mental action, which are called reason and imagination, the former may be considered as mind contemplating the relations borne by one thought to another, however produced, and the latter, as mind acting upon those thoughts so as to color them with its own light, and composing from them, as from elements, other thoughts, each containing within itself the principle of its own integrity. The one is the [Greek], or the principle of synthesis, and has for its objects those forms which are common to universal nature and existence itself; the other is the [Greek], or principle of analysis, and its action regards the relations of things simply as relations; considering thoughts, not in their integral unity, but as the algebraical representations which conduct to certain general results. Reason is the enumeration of qualities already known; imagination is the perception of the value of those qualities, both separately and as a whole. Reason respects the differences, and imagination the similitudes of things. Reason is to imagination as the instrument to the agent, as the body to the spirit, as the shadow to the substance.
Poetry, in a general sense, may be defined to be "the expression of the imagination": and poetry is connate with the origin of man. Man is an instrument over which a series of external and internal impressions are driven, like the alternations of an ever-changing wind over an Æolian lyre, which move it by their motion to ever-changing melody. But there is a principle within the human being, and perhaps within all sentient beings, which acts otherwise than in the lyre, and produces not melody alone, but harmony, by an internal adjustment of the sounds or motions thus excited to the impressions which excite them. It is as if the lyre could accommodate its chords to the motions of that which strikes them, in a determined proportion of sound; even as the musician can accommodate his voice to the sound of the lyre. A child at play by itself will express its delight by its voice and motions; and every inflexion of tone and every gesture will bear exact relation to a corresponding antitype in the pleasurable impressions which awakened it; it will be the reflected image of that impression; and as the lyre trembles and sounds after the wind has died away, so the child seeks, by prolonging in its voice and motions the duration of the effect, to prolong also a consciousness of the cause. In relation to the objects which delight a child these expressions are what poetry is to higher objects. The savage (for the savage is to ages what the child is to years) expresses the emotions produced in him by surrounding objects in a similar manner; and language and gesture, together with plastic or pictorial imitation, become the image of the combined effect of those objects, and of his apprehension of them. Man in society, with all his passions and his pleasures, next becomes the object of the passions and pleasures of man; an additional class of emotions produces an augmented treasure of expressions; and language, gesture, and the imitative arts, become at once the representation and the medium, the pencil and the picture, the chisel and the statute, the chord and the harmony. The social sympathies, or those laws from which, as from its elements, society results, begin to develop themselves from the moment that two human beings coexist; the future is contained within the present, as the plant within the seed; and equality, diversity, unity, contrast, mutual dependence, become the principles alone capable of affording the motives according to which the will of a social being is determined to action, inasmuch as he is social; and constitute pleasure in sensation, virtue in sentiment, beauty in art, truth in reasoning, and love in the intercourse of kind. Hence men, even in the infancy of society, observe a certain order in their words and actions, distinct from that of the objects and the impressions represented by them, all expression being subject to the laws of that from which it proceeds. But let us dismiss those more general considerations which might involve an inquiry into the principles of society itself, and restrict our view to the manner in which the imagination is expressed upon its forms.
In the youth of the world, men dance and sing and imitate natural objects, observing in these actions, as in all others, a certain rhythm or order. And, although all men observe a similar, they observe not the same order, in the motions of the dance, in the melody of the song, in the combinations of language, in the series of their imitations of natural objects. For there is a certain order or rhythm belonging to each of these classes of mimetic representation, from which the hearer and the spectator receive an intenser and purer pleasure than from any other: the sense of an approximation to this order has been called taste by modern writers. Every man in the infancy of art observes an order which approximates more or less closely to that from which this highest delight results: but the diversity is not sufficiently marked, as that its gradations should be sensible, except in those instances where the predominance of this faculty of approximation to the beautiful (for so we may be permitted to name the relation between this highest pleasure and its cause) is very great. Those in whom it exists in excess are poets, in the most universal sense of the word; and the pleasure resulting from the manner in which they express the influence of society or nature upon their own minds, communicates itself to others, and gathers a sort of reduplication from that community. Their language is vitally metaphorical; that is, it marks the before unapprehended relations of things and perpetuates their apprehension, until the words which represent them, become, through time, signs for portions or classes of thoughts instead of pictures of integral thoughts; and then if no new poets should arise to create afresh the associations which have been thus disorganized, language will be dead to all the nobler purposes of human intercourse. These similitudes or relations are finely said by Lord Bacon to be "the same footsteps of nature impressed upon the various subjects of the world" 1—and he considers the faculty which perceives them as the storehouse of axioms common to all knowledge. In the infancy of society every author is necessarily a poet, because language itself is poetry; and to be a poet is to apprehend the true and the beautiful, in a word, the good which exists in the relation, subsisting, first between existence and perception, and secondly between perception and expression. Every original language near to its source is in itself the chaos of a cyclic poem: the copiousness of lexicography and the distinctions of grammar are the works of a later age, and are merely the catalogue and the form of the creations of poetry.
But poets, or those who imagine and express this indestructible order, are not only the authors of language and of music, of the dance, and architecture, and statuary, and painting: they are the institutors of laws, and the founders of civil society, and the inventors of the arts of life, and the teachers, who draw into a certain propinquity with the beautiful and the true that partial apprehension of the agencies of the invisible world which is called religion. Hence all original religions are allegorical, or susceptible of allegory, and, like Janus, have a double face of false and true. Poets, according to the circumstances of the age and nation in which they appeared, were called, in the earlier epochs of the world, legislators, or prophets: a poet essentially comprises and unites both these characters. For he not only beholds intensely the present as it is, and discovers those laws according to which present things ought to be ordered, but he beholds the future in the present, and his thoughts are the germs of the flower and the fruit of latest time. Not that I assert poets to be prophets in the gross sense of the word, or that they can foretell the form as surely as they foreknow the spirit of events: such is the pretence of superstition, which would make poetry an attribute of prophecy, rather than prophecy an attribute of poetry. A poet participates in the eternal, the infinite, and the one; as far as relates to his conceptions, time and place and number are not. The grammatical forms which express the moods of time, and the difference of persons, and the distinction of place, are convertible with respect to the highest poetry without injuring it as poetry; and the choruses of Æschylus, and the book of Job, and Dante's "Paradise" would afford, more than any other writings, examples of this fact, if the limits of this essay did not forbid citation. The creations of sculpture, painting, and music are illustrations still more decisive.
Language, color, form, and religious and civil habits of action, are all the instruments and materials of poetry; they may be called poetry by that figure of speech which considers the effect as a synonym of the cause. But poetry in a more restricted sense expresses those arrangements of language, and especially metrical language, which are created by that imperial faculty, whose throne is curtained within the invisible nature of man. And this springs from the nature itself of language, which is a more direct representation of the actions and passions of our internal being, and is susceptible of more various and delicate combinations, than color, form, or motion, and is more plastic and obedient to the control of that faculty of which it is the creation. For language is arbitrarily produced by the imagination, and has relation to thoughts alone; but all other materials, instruments, and conditions of art have relations among each other, which limit and interpose between conception and expression. The former is as a mirror which reflects, the latter as a cloud which enfeebles, the light of which both are mediums of communication. Hence the fame of sculptors, painters, and musicians, although the intrinsic powers of the great masters of these arts may yield in no degree to that of those who have employed language as the hieroglyphic of their thoughts, has never equalled that of poets in the restricted sense of the term; as two performers of equal skill will produce unequal effects from a guitar and a harp. The fame of legislators and founders of religions, so long as their institutions last, alone seems to exceed that of poets in the restricted sense; but it can scarcely be a question, whether, if we deduct the celebrity which their flattery of the gross opinions of the vulgar usually conciliates, together with that which belonged to them in their higher character of poets, any excess will remain.
We have thus circumscribed the word poetry within the limits of that art which is the most familiar and the most perfect expression of the faculty itself. It is necessary, however, to make the circle still narrower, and to determine the distinction between measured and unmeasured language; for the popular division into prose and verse is inadmissible in accurate philosophy.
Sounds as well as thoughts have relation both between each other and towards that which they represent, and a perception of the order of those relations has always been found connected with a perception of the order of the relations of thoughts. Hence the language of poets has ever affected a certain uniform and harmonious recurrence of sound, without which it were not poetry, and which is scarcely less indispensable to the communication of its influence, than the words themselves, without reference to that peculiar order. Hence the vanity of translation; it were as wise to cast a violet into a crucible that you might discover the formal principle of its color and odor, as seek to transfuse from one language into another the creations of a poet. The plant must spring again from its seed, or it will bear no flower—and this is the burden of the curse of Babel.
An observation of the regular mode of the recurrence of harmony in the language of poetical minds, together with its relation to music, produced metre, or a certain system of traditional forms of harmony and language. Yet it is by no means essential that a poet should accommodate his language to this traditional form, so that the harmony, which is its spirit, be observed. The practice is indeed convenient and popular, and to be preferred, especially in such composition as includes much action: but every great poet must inevitably innovate upon the example of his predecessors in the exact structure of his peculiar versification. The distinction between poets and prose writers is a vulgar error. The distinction between philosophers and poets has been anticipated. Plato was essentially a poet—the truth and splendor of his imagery, and the melody of his language, are the most intense that it is possible to conceive. He rejected the measure of the epic, dramatic, and lyrical forms, because he sought to kindle a harmony in thoughts divested of shape and action, and he forebore to invent any regular plan of rhythm which would include, under determinate forms, the varied pauses of his style. Cicero sought to imitate the cadence of his periods, but with little success. Lord Bacon was a poet. 2 His language has a sweet and majestic rhythm, which satisfies the sense, no less than the almost superhuman wisdom of his philosophy satisfies the intellect; it is a strain which distends, and then bursts the circumference of the reader's mind, and pours itself forth together with it into the universal element with which it has perpetual sympathy. All the authors of revolutions in opinion are not only necessarily poets as they are inventors, nor even as their words unveil the permanent analogy of things by images which participate in the life of truth; but as their periods are harmonious and rhythmical, and contain in themselves the elements of verse; being the echo of the eternal music. Nor are those supreme poets, who have employed traditional forms of rhythm on account of the form and action of their subjects, less capable of perceiving and teaching the truth of things, than those who have omitted that form. Shakespeare, Dante, and Milton (to confine ourselves to modern writers) are philosophers of the very loftiest power.
A poem is the very image of life expressed in its eternal truth. There is this difference between a story and a poem, that a story is a catalogue of detached facts, which have no other connection than time, place, circumstance, cause and effect; the other is the creation of actions according to the unchangeable forms of human nature, as existing in the mind of the Creator, which is itself the image of all other minds. The one is partial, and applies only to a definite period of time, and a certain combination of events which can never again recur; the other is universal, and contains within itself the germ of a relation to whatever motives or actions have place in the possible varieties of human nature. Time, which destroys the beauty and the use of the story of particular facts, stripped of the poetry which should invest them, augments that of poetry, and forever develops new and wonderful applications of the eternal truth which it contains. Hence epitomes have been called the moths of just history; they eat out the poetry of it. A story of particular facts is as a mirror which obscures and distorts that which should be beautiful; poetry is a mirror which makes beautiful that which is distorted.
The parts of a composition may be poetical, without the composition as a whole being a poem. A single sentence may be considered as a whole, though it may be found in the midst of a series of unassimilated portions; a single word even may be a spark of inextinguishable thought. And thus all the great historians, Herodotus, Plutarch, Livy, were poets; and although the plan of these writers, especially that of Livy, restrained them from developing this faculty in its highest degree, they made copious and ample amends for their subjection, by filling all the interstices of their subjects with living images.
Having determined what is poetry, and who are poets, let us proceed to estimate its effects upon society.
Poetry is ever accompanied with pleasure: all spirits on which it falls open themselves to receive the wisdom which is mingled with its delight. In the infancy of the world, neither poets themselves nor their auditors are fully aware of the excellence of poetry: for it acts in a divine and unapprehended manner, beyond and above consciousness; and it is reserved for future generations to contemplate and measure the mighty cause and effect in all the strength and splendor of their union. Even in modern times, no living poet ever arrived at the fulness of his fame; the jury which sits in judgment upon a poet, belonging as he does to all time, must be composed of his peers: it must be impanelled by Time from the selectest of the wise of many generations. A poet is a nightingale, who sits in darkness and sings to cheer its own solitude with sweet sounds; his auditors are as men entranced by the melody of an unseen musician, who feel that they are moved and softened, yet know not whence or why. The poems of Homer and his contemporaries were the delight of infant Greece; they were the elements of that social system which is the column upon which all succeeding civilization has reposed. Homer embodied the ideal perfection of his age in human character; nor can we doubt that those who read his verses were awakened to an ambition of becoming like to Achilles, Hector, and Ulysses: the truth and beauty of friendship, patriotism, and persevering devotion to an object, were unveiled to the depths in these immortal creations: the sentiments of the auditors must have been refined and enlarged by a sympathy with such great and lovely impersonations, until from admiring they imitated, and from imitation they identified themselves with the objects of their admiration. Nor let it be objected that these characters are remote from moral perfection, and that they can by no means be considered as edifying patterns for general imitation. Every epoch, under names more or less specious, has deified its peculiar errors; Revenge is the naked idol of the worship of a semi-barbarous age: and Self-deceit is the veiled image of unknown evil, before which luxury and satiety lie prostrate. But a poet considers the vices of his contemporaries as the temporary dress in which his creations must be arrayed, and which cover without concealing the eternal proportions of their beauty. An epic or dramatic personage is understood to wear them around his soul, as he may the ancient armor or the modern uniform around his body; whilst it is easy to conceive a dress more graceful than either. The beauty of the internal nature cannot be so far concealed by its accidental vesture, but that the spirit of its form shall communicate itself to the very disguise, and indicate the shape it hides from the manner in which it is worn. A majestic form and graceful motions will express themselves through the most barbarous and tasteless costume. Few poets of the highest class have chosen to exhibit the beauty of their conceptions in its naked truth and splendor; and it is doubtful whether the alloy of costume, habit, etc., be not necessary to temper this planetary music for mortal ears.
The whole objection, however, of the immorality of poetry rests upon a misconception of the manner in which poetry acts to produce the moral improvement of man. Ethical science arranges the elements which poetry has created, and propounds schemes and proposes examples of civil and domestic life: nor is it for want of admirable doctrines that men hate, and despise, and censure, and deceive, and subjugate one another. But poetry acts in another and diviner manner. It awakens and enlarges the mind itself by rendering it the receptacle of a thousand unapprehended combinations of thought. Poetry lifts the veil from the hidden beauty of the world, and makes familiar objects be as if they were not familiar; it reproduces all that it represents, and the impersonations clothed in its Elysian light stand thenceforward in the minds of those who have once contemplated them, as memorials of that gentle and exalted content which extends itself over all thoughts and actions with which it coexists. The great secret of morals is love; or a going out of our nature, and an identification of ourselves with the beautiful which exists in thought, action, or person, not our own. A man, to be greatly good, must imagine intensely and comprehensively; he must put himself in the place of another and of many others; the pains and pleasure of his species must become his own. The great instrument of moral good is the imagination; and poetry administers to the effect by acting upon the cause. Poetry enlarges the circumference of the imagination by replenishing it with thoughts of ever new delight, which have the power of attracting and assimilating to their own nature all other thoughts, and which form new intervals and interstices whose void forever craves fresh food. Poetry strengthens the faculty which is the organ of the moral nature of man, in the same manner as exercise strengthens a limb. A poet therefore would do ill to embody his own conceptions of right and wrong, which are usually those of his place and time, in his poetical creations, which participate in neither. By this assumption of the inferior office of interpreting the effect, in which perhaps after all he might acquit himself but imperfectly, he would resign a glory in a participation in the cause. There was little danger that Homer, or any of the eternal poets, should have so far misunderstood themselves as to have abdicated this throne of their widest dominion. Those in whom the poetical faculty, though great, is less intense, as Euripides, Lucan, Tasso, Spenser, have frequently affected a moral aim, and the effect of their poetry is diminished in exact proportion to the degree in which they compel us to advert to this purpose.
Homer and the cyclic poets were followed at a certain interval by the dramatic and lyrical poets of Athens, who flourished contemporaneously with all that is most perfect in the kindred expressions of the poetical faculty; architecture, painting, music, the dance, sculpture, philosophy, and, we may add, the forms of civil life. For although the scheme of Athenian society was deformed by many imperfections which the poetry existing in chivalry and Christianity has erased from the habits and institutions of modern Europe; yet never at any other period has so much energy, beauty, and virtue been developed; never was blind strength and stubborn form so disciplined and rendered subject to the will of man, or that will less repugnant to the dictates of the beautiful and the true, as during the century which preceded the death of Socrates. Of no other epoch in the history of our species have we records and fragments stamped so visibly with the image of the divinity in man. But it is poetry alone, in form, in action, or in language, which has rendered this epoch memorable above all others, and the store-house of examples to everlasting time. For written poetry existed at that epoch simultaneously with the other arts, and it is an idle inquiry to demand which gave and which received the light, which all, as from a common focus, have scattered over the darkest periods of succeeding time. We know no more of cause and effect than a constant conjunction of events: poetry is ever found to coexist with whatever other arts contribute to the happiness and perfection of man. I appeal to what has already been established to distinguish between the cause and the effect.
It was at the period here adverted to that the drama had its birth; and however a succeeding writer may have equalled or surpassed those few great specimens of the Athenian drama which have been preserved to us, it is indisputable that the art itself never was understood or practised according to the true philosophy of it, as at Athens. For the Athenians employed language, action, music, painting, the dance, and religious institutions, to produce a common effect in the representation of the highest idealism of passion and of power; each division in the art was made perfect in its kind of artists of the most consummate skill, and was disciplined into a beautiful proportion and unity one towards the other. On the modern stage a few only of the elements capable of expressing the image of the poet's conception are employed at once. We have tragedy without music and dancing; and music and dancing without the highest impersonations of which they are the fit accompaniment, and both without religion and solemnity. Religious institution has indeed been usually banished from the stage. Our system of divesting the actor's face of a mask, on which the many expressions appropriated to his dramatic character might be moulded into one permanent and unchanging expression, is favorable only to a partial and inharmonious effect; it is fit for nothing but a monologue, where all the attention may be directed to some great master of ideal mimicry. The modern practice of blending comedy with tragedy, though liable to great abuse in point of practice, is undoubtedly an extension of the dramatic circle; but the comedy should be as in "King Lear," universal, ideal, and sublime. It is perhaps the intervention of this principle which determines the balance in favor of "King Lear" against the "Oedipus Tyrannus" or the "Agamemnon," or, if you will, the trilogies with which they are connected; unless the intense power of the choral poetry, especially that of the latter, should be considered as restoring the equilibrium. "King Lear," if it can sustain this comparison, may be judged to be the most perfect specimen of the dramatic art existing in the world; in spite of the narrow conditions to which the poet was subjected by the ignorance of the philosophy of the drama which has prevailed in modern Europe. Calderon, in his religious autos, has attempted to fulfil some of the high conditions of dramatic representation neglected by Shakespeare; such as the establishing a relation between the drama and religion, and the accommodating them to music and dancing; but he omits the observation of conditions still more important, and more is lost than gained by the substitution of the rigidly defined and ever-repeated idealisms of a distorted superstition for the living impersonations of the truth of human passion.
But I digress. The connection of scenic exhibitions with the improvement or corruption of the manners of men has been universally recognized; in other words, the presence or absence of poetry in its most perfect and universal form has been found to be connected with good and evil in conduct or habit. The corruption which has been imputed to the drama as an effect, begins, when the poetry employed in its constitution ends: I appeal to the history of manners whether the periods of the growth of the one and the decline of the other have not corresponded with an exactness equal to any example of moral cause and effect.
The drama at Athens, or wheresoever else it may have approached to its perfection, ever coexisted with the moral and intellectual greatness of the age. The tragedies of the Athenian poets are as mirrors in which the spectator beholds himself, under a thin disguise of circumstance, stripped of all but that ideal perfection and energy which everyone feels to be the internal type of all that he loves, admires, and would become. The imagination is enlarged by a sympathy with pains and passions so mighty, that they distend in their conception the capacity of that by which they are conceived; the good affections are strengthened by pity, indignation, terror, and sorrow; and an exalted calm is prolonged from the satiety of this high exercise of them into the tumult of familiar life: even crime is disarmed of half its horror and all its contagion by being represented as the fatal consequence of the unfathomable agencies of nature; error is thus divested of its wilfulness; men can no longer cherish it as the creation of their choice. In a drama of the highest order there is little food for censure or hatred; it teaches rather self-knowledge and self-respect. Neither the eye nor the mind can see itself, unless reflected upon that which it resembles. The drama, so long as it continues to express poetry, is as a prismatic and many-sided mirror, which collects the brightest rays of human nature and divides and reproduces them from the simplicity of these elementary forms, and touches them with majesty and beauty, and multiplies all that it reflects, and endows it with the power of propagating its like wherever it may fall.
But in periods of the decay of social life, the drama sympathizes with that decay. Tragedy becomes a cold imitation of the form of the great masterpieces of antiquity, divested of all harmonious accompaniment of the kindred arts; and often the very form misunderstood, or a weak attempt to teach certain doctrines, which the writer considers as moral truths; and which are usually no more than specious flatteries of some gross vice or weakness, with which the author, in common with his auditors, are infected. Hence what has been called the classical and domestic drama. Addison's "Cato" is a specimen of the one; and would it were not superfluous to cite examples of the other! To such purposes poetry cannot be made subservient. Poetry is a sword of lightning, ever unsheathed, which consumes the scabbard that would contain it. And thus we observe that all dramatic writings of this nature are unimaginative in a singular degree; they affect sentiment and passion, which, divested of imagination, are other names for caprice and appetite. The period in our own history of the grossest degradation of the drama is the reign of Charles II, when all forms in which poetry had been accustomed to be expressed became hymns to the triumph of kingly power over liberty and virtue. Milton stood alone illuminating an age unworthy of him. At such periods the calculating principle pervades all the forms of dramatic exhibition, and poetry ceases to be expressed upon them. Comedy loses its ideal universality: wit succeeds to humor; we laugh from self-complacency and triumph, instead of pleasure; malignity, sarcasm, and contempt succeed to sympathetic merriment; we hardly laugh, but we smile. Obscenity, which is ever blasphemy against the divine beauty in life, becomes, from the very veil which it assumes, more active if less disgusting: it is a monster for which the corruption of society forever brings forth new food, which it devours in secret.
The drama being that form under which a greater number of modes of expression of poetry are susceptible of being combined than any other, the connection of poetry and social good is more observable in the drama than in whatever other form. And it is indisputable that the highest perfection of human society has ever corresponded with the highest dramatic excellence; and that the corruption or the extinction of the drama in a nation where it has once flourished is a mark of a corruption of manners, and an extinction of the energies which sustain the soul of social life. But, as Machiavelli says of political institutions, that life may be preserved and renewed, if men should arise capable of bringing back the drama to its principles. And this is true with respect to poetry in its most extended sense: all language, institution, and form require not only to be produced but to be sustained: the office and character of a poet participate in the divine nature as regards providence, no less than as regards creation.
Civil war, the spoils of Asia, and the fatal predominance first of the Macedonian, and then of the Roman arms, were so many symbols of the extinction or suspension of the creative faculty in Greece. The bucolic writers, who found patronage under the lettered tyrants of Sicily and Egypt, were the latest representatives of its most glorious reign. Their poetry is intensely melodious; like the odor of the tuberose, it overcomes and sickens the spirit with excess of sweetness; whilst the poetry of the preceding age was as a meadow-gale of June, which mingles the fragrance of all the flowers of the field, and adds a quickening and harmonizing spirit of its own which endows the sense with a power of sustaining its extreme delight. The bucolic and erotic delicacy in written poetry is correlative with that softness in statuary, music, and the kindred arts, and even in manners and institutions, which distinguished the epoch to which I now refer. Nor is it the poetical faculty itself, or any misapplication of it, to which this want of harmony is to be imputed. An equal sensibility to the influence of the senses and the affections is to be found in the writings of Homer and Sophocles: the former, especially, has clothed sensual and pathetic images with irresistible attractions. Their superiority over these succeeding writers consists in the presence of those thoughts which belong to the inner faculties of our nature, not in the absence of those which are connected with the external; their incomparable perfection consists in a harmony of the union of all. It is not what the erotic poets have, but what they have not, in which their imperfection consists. It is not inasmuch as they were poets, but inasmuch as they were not poets, that they can be considered with any plausibility as connected with the corruption of their age. Had that corruption availed so as to extinguish in them the sensibility to pleasure, passion, and natural scenery, which is imputed to them as an imperfection, the last triumph of evil would have been achieved. For the end of social corruption is to destroy all sensibility to pleasure; and, therefore, it is corruption. It begins at the imagination and the intellect as at the core, and distributes itself thence as a paralyzing venom, through the affections into the very appetites, until all become a torpid mass in which hardly sense survives. At the approach of such a period, poetry ever addresses itself to those faculties which are the last to be destroyed, and its voice is heard, like the footsteps of Astræa, departing from the world. Poetry ever communicates all the pleasure which men are capable of receiving: it is ever still the light of life; the source of whatever of beautiful or generous or true can have place in an evil time. It will readily be confessed that those among the luxurious citizens of Syracuse and Alexandria, who were delighted with the poems of Theocritus, were less cold, cruel, and sensual than the remnant of their tribe. But corruption must utterly have destroyed the fabric of human society before poetry can ever cease. The sacred links of that chain have never been entirely disjoined, which descending through the minds of many men is attached to those great minds, whence as from a magnet the invisible effluence is sent forth, which at once connects, animates, and sustains the life of all. It is the faculty which contains within itself the seeds at once of its own and of social renovation. And let us not circumscribe the effects of the bucolic and erotic poetry within the limits of the sensibility of those to whom it was addressed. They may have perceived the beauty of those immortal compositions, simply as fragments and isolated portions: those who are more finely organized, or born in a happier age, may recognize them as episodes to that great poem, which all poets, like the co-operating thoughts of one great mind, have built up since the beginning of the world.
The same revolutions within a narrower sphere had place in ancient Rome; but the actions and forms of its social life never seem to have been perfectly saturated with the poetical element. The Romans appear to have considered the Greeks as the selectest treasuries of the selectest forms of manners and of nature, and to have abstained from creating in measured language, sculpture, music, or architecture, anything which might bear a particular relation to their own condition, whilst it should bear a general one to the universal constitution of the world. But we judge from partial evidence, and we judge perhaps partially. Ennius, Varro, Pacuvius, and Accius, all great poets, have been lost. Lucretius is in the highest, and Vergil in a very high sense, a creator. The chosen delicacy of expressions of the latter are as a mist of light which conceal from us the intense and exceeding truth of his conceptions of nature. Livy is instinct with poetry. Yet Horace, Catullus, Ovid, and generally the other great writers of the Vergilian age, saw man and nature in the mirror of Greece. The institutions also, and the religion of Rome, were less poetical than those of Greece, as the shadow is less vivid than the substance. Hence poetry in Rome seemed to follow, rather than accompany, the perfection of political and domestic society. The true poetry of Rome lived in its institutions; for whatever of beautiful, true, and majestic, they contained, could have sprung only from the faculty which creates the order in which they consist. The life of Camillus, the death of Regulus; the expectation of the senators, in their godlike state, of the victorious Gauls; the refusal of the republic to make peace with Hannibal, after the battle of Cannæ, were not the consequences of a refined calculation of the probable personal advantage to result from such a rhythm and order in the shows of life, to those who were at once the poets and the actors of these immortal dramas. The imagination beholding the beauty of this order, created it out of itself according to its own idea; the consequence was empire, and the reward ever-living fame. These things are not the less poetry, quia carent vate sacro 3. They are the episodes of that cyclic poem written by Time upon the memories of men. The Past, like an inspired rhapsodist, fills the theatre of everlasting generations with their harmony.
At length the ancient system of religion and manners had fulfilled the circle of its revolutions. And the world would have fallen into utter anarchy and darkness, but that there were found poets among the authors of the Christian and chivalric systems of manners and religion, who created forms of opinion and action never before conceived; which, copied into the imaginations of men, became as generals to the bewildered armies of their thoughts. It is foreign to the present purpose to touch upon the evil produced by these systems: except that we protest, on the ground of the principles already established, that no portion of it can be attributed to the poetry they contain.
It is probable that the poetry of Moses, Job, David, Solomon, and Isaiah had produced a great effect upon the mind of Jesus and his disciples. The scattered fragments preserved to us by the biographers of this extraordinary person are all instinct with the most vivid poetry. But his doctrines seem to have been quickly distorted. At a certain period after the prevalence of a system of opinions founded upon those promulgated by him, the three forms into which Plato had distributed the faculties of mind underwent a sort of apotheosis, and became the object of the worship of the civilized world. Here it is to be confessed that "Light seems to thicken," and

"The crow makes wing to the rocky wood,

Good things of day begin to droop and drowse,

And night's black agents to their preys do rouse."
But mark how beautiful an order has sprung from the dust and blood of this fierce chaos! how the world, as from a resurrection, balancing itself on the golden wings of Knowledge and of Hope, has reassumed its yet unwearied flight into the heaven of time. Listen to the music, unheard by outward ears, which is as a ceaseless and invisible wind, nourishing its everlasting course with strength and swiftness.
The poetry in the doctrines of Jesus Christ, and the mythology and institutions of the Celtic conquerors of the Roman Empire, outlived the darkness and the convulsions connected with their growth and victory, and blended themselves in a new fabric of manners and opinion. It is an error to impute the ignorance of the dark ages to the Christian doctrines or the predominance of the Celtic nations. Whatever of evil their agencies may have contained sprang from the extinction of the poetical principle, connected with the progress of despotism and superstition. Men, from causes too intricate to be here discussed, had become insensible and selfish: their own will had become feeble, and yet they were its slaves, and thence the slaves of the will of others: lust, fear, avarice, cruelty, and fraud, characterized a race amongst whom no one was to be found capable of creating in form, language, or institution. The moral anomalies of such a state of society are not justly to be charged upon any class of events immediately connected with them, and those events are most entitled to our approbation which could dissolve it most expeditiously. It is unfortunate for those who cannot distinguish words from thoughts, that many of these anomalies have been incorporated into our popular religion.
It was not until the eleventh century that the effects of the poetry of the Christian and chivalric systems began to manifest themselves. The principle of equality had been discovered and applied by Plato in his "Republic" as the theoretical rule of the mode in which the materials of pleasure and of power produced by the common skill and labor of human beings ought to be distributed among them. The limitations of this rule were asserted by him to be determined only by the sensibility of each, or the utility to result to all. Plato, following the doctrines of Timæus and Pythagoras, taught also a moral and intellectual system of doctrine, comprehending at once the past, the present, and the future condition of man. Jesus Christ divulged the sacred and eternal truths contained in these views to mankind, and Christianity, in its abstract purity, became the exoteric expression of the esoteric doctrines of the poetry and wisdom of antiquity. The incorporation of the Celtic nations with the exhausted population of the south impressed upon it the figure of the poetry existing in their mythology and institutions. The result was a sum of the action and reaction of all the causes included in it; for it may be assumed as a maxim that no nation or religion can supersede any other without incorporating into itself a portion of that which it supersedes. The abolition of personal and domestic slavery, and the emancipation of women from a great part of the degrading restraints of antiquity, were among the consequences of these events.
The abolition of personal slavery is the basis of the highest political hope that it can enter into the mind of man to conceive. The freedom of women produced the poetry of sexual love. Love became a religion, the idols of whose worship were ever present. It was as if the statues of Apollo and the Muses had been endowed with life and motion, and had walked forth among their worshippers; so that earth became peopled with the inhabitants of a diviner world. The familiar appearance and proceedings of life became wonderful and heavenly, and a paradise was created as out of the wrecks of Eden. And as this creation itself is poetry, so its creators were poets; and language was the instrument of their art: "Galeotto fù il libro, e chi lo scrisse." 4 The Provençal trouveurs, or inventors, preceded Petrarch, whose verses are as spells, which unseal the inmost enchanted fountains of the delight which is in the grief of love. It is impossible to feel them without becoming a portion of that beauty which we contemplate: it were superfluous to explain how the gentleness and the elevation of mind connected with these sacred emotions can render men more amiable, more generous and wise, and lift them out of the dull vapors of the little world of self. Dante understood the secret things of love even more than Petrarch. His "Vita Nuova" is an inexhaustible fountain of purity of sentiment and language: it is the idealized history of that period, and those intervals of his life which were dedicated to love. His apotheosis of Beatrice in Paradise, and the gradations of his own love and her loveliness, by which as by steps he feigns himself to have ascended to the throne of the Supreme Cause, is the most glorious imagination of modern poetry. The acutest critics have justly reversed the judgment of the vulgar, and the order of the great acts of the "Divine Drama," in the measure of the admiration which they accord to the Hell, Purgatory, and Paradise. The latter is a perpetual hymn of everlasting love. Love, which found a worthy poet in Plato alone of all the ancients, has been celebrated by a chorus of the greatest writers of the renovated world; and the music has penetrated the caverns of society, and its echoes still drown the dissonance of arms and superstition. At successive intervals, Ariosto, Tasso, Shakespeare, Spenser, Calderon, Rousseau, and the great writers of our own age, have celebrated the dominion of love, planting as it were trophies in the human mind of that sublimest victory over sensuality and force. The true relation borne to each other by the sexes into which humankind is distributed has become less misunderstood; and if the error which confounded diversity with inequality of the powers of the two sexes has been partially recognised in the opinions and institutions of modern Europe, we owe this great benefit to the worship of which chivalry was the law, and poets the prophets.
The poetry of Dante may be considered as the bridge thrown over the stream of time, which unites the modern and ancient world. The distorted notions of invisible things which Dante and his rival Milton have idealized, are merely the mask and the mantle in which these great poets walk through eternity enveloped and disguised. It is a difficult question to determine how far they were conscious of the distinction which must have subsisted in their minds between their own creeds and that of the people. Dante at least appears to wish to mark the full extent of it by placing Rhipæus, whom Vergil calls justissimus unus, 5 in Paradise, and observing a most heretical caprice in his distribution of rewards and punishments. And Milton's poem contains within itself a philosophical refutation of that system, of which, by a strange and natural antithesis, it has been a chief popular support. Nothing can exceed the energy and magnificence of the character of Satan as expressed in "Paradise Lost." It is a mistake to suppose that he could ever have been intended for the popular personification of evil. Implacable hate, patient cunning, and a sleepless refinement of device to inflict the extremist anguish on an enemy, these things are evil; and, although venial in a slave, are not to be forgiven in a tyrant; although redeemed by much that ennobles his defeat in one subdued, are marked by all that dishonors his conquest in the victor. Milton's Devil as a moral being is as far superior to his God, as one who perseveres in some purpose which he has conceived to be excellent in spite of adversity and torture, is to one who in the cold security of undoubted triumph inflicts the most horrible revenge upon his enemy, not from any mistaken notion of inducing him to repent of a perseverance in enmity, but with the alleged design of exasperating him to deserve new torments. Milton has so far violated the popular creed (if this shall be judged to be a violation) as to have alleged no superiority of moral virtue to his God over his Devil. And this bold neglect of a direct moral purpose is the most decisive proof of the supremacy of Milton's genius. He mingled as it were the elements of human nature as colors upon a single pallet, and arranged them in the composition of his great picture according to the laws of epic truth; that is, according to the laws of that principle by which a series of actions of the external universe and of intelligent and ethical beings is calculated to excite the sympathy of succeeding generations of mankind. The "Divina Commedia" and "Paradise Lost" have conferred upon modern mythology a systematic form; and when change and time shall have added one more superstition to the mass of those which have arisen and decayed upon the earth, commentators will be learnedly employed in elucidating the religion of ancestral Europe, only not utterly forgotten because it will have been stamped with the eternity of genius.
Homer was the first and Dante the second epic poet: that is, the second poet, the series of whose creations bore a defined and intelligible relation to the knowledge and sentiment and religion of the age in which he lived, and of the ages which followed it, developing itself in correspondence with their development. For Lucretius had limed the wings of his swift spirit in the dregs of the sensible world; and Vergil, with a modesty that ill became his genius, had affected the fame of an imitator, even whilst he created anew all that he copied; and none among the flock of mock-birds, though their notes were sweet, Apollonius Rhodius, Quintus Calaber, Nonnus, Lucan, Statius, or Claudian, have sought even to fulfil a single condition of epic truth. Milton was the third epic poet. For if the title of epic in its highest sense be refused to the "Æneid," still less can it be conceded to the "Orlando Furioso," the "Gerusalemme Liberata," the "Lusiad," or the "Faerie Queene."
Dante and Milton were both deeply penetrated with the ancient religion of the civilized world; and its spirit exists in their poetry probably in the same proportion as its forms survived in the unreformed worship of modern Europe. The one preceded and the other followed the Reformation at almost equal intervals. Dante was the first religious reformer, and Luther surpassed him rather in the rudeness and acrimony than in the boldness of his censures of papal usurpation. Dante was the first awakener of entranced Europe; he created a language, in itself music and persuasion, out of a chaos of inharmonious barbarians. He was the congregator of those great spirits who presided over the resurrection of learning; the Lucifer of that starry flock which in the thirteenth century shone forth from republican Italy, as from a heaven, into the darkness of the benighted world. His very words are instinct with spirit; each is as a spark, a burning atom of inextinguishable thought; and many yet lie covered in the ashes of their birth, and pregnant with the lightning which has yet found no conductor. All high poetry is infinite; it is as the first acorn, which contained all oaks potentially. Veil after veil may be undrawn, and the inmost naked beauty of the meaning never exposed. A great poem is a fountain forever overflowing with the waters of wisdom and delight; and after one person and one age has exhausted all its divine effluence which their peculiar relations enable them to share, another and yet another succeeds, and new relations are ever developed, the source of an unforeseen and an unconceived delight.
The age immediately succeeding to that of Dante, Petrarch, and Boccaccio was characterized by a revival of painting, sculpture, and architecture. Chaucer caught the sacred inspiration, and the superstructure of English literature is based upon the materials of Italian invention.
But let us not be betrayed from a defence into a critical history of poetry and its influence on society. Be it enough to have pointed out the effects of poets, in the large and true sense of the word, upon their own and all succeeding times.
But poets have been challenged to resign the civic crown to reasoners and mechanists, on another plea. It is admitted that the exercise of the imagination is most delightful, but it is alleged that that of reason is more useful. Let us examine as the grounds of this distinction what is here meant by utility. Pleasure or good, in a general sense, is that which the consciousness of a sensitive and intelligent being seeks, and in which, when found, it acquiesces. There are two kinds of pleasure, one durable, universal, and permanent; the other transitory and particular. Utility may either express the means of producing the former or the latter. In the former sense, whatever strengthens and purifies the affections, enlarges the imagination, and adds spirit to sense, is useful. But a narrower meaning may be assigned to the word utility, confining it to express that which banishes the importunity of the wants of our animal nature, the surrounding men with security of life, the dispersing the grosser delusions of superstitions, and the conciliating such a degree of mutual forbearance among men as may consist with the motives of personal advantage.
Undoubtedly the promoters of utility, in this limited sense, have their appointed office in society. They follow the footsteps of poets, and copy the sketches of their creations into the book of common life. They make space, and give time. Their exertions are of the highest value, so long as they confine their administration of the concerns of the inferior powers of our nature within the limits due to the superior ones. But whilst the sceptic destroys gross superstitions, let him spare to deface, as some of the French writers have defaced, the eternal truths charactered upon the imaginations of men. Whilst the mechanist abridges, and the political economist combines labor, let them beware that their speculations, for want of correspondence with those first principles which belong to the imagination, do not tend, as they have in modern England, to exasperate at once the extremes of luxury and want. They have exemplified the saying, "To him that hath, more shall be given; and from him that hath not, the little that he hath shall be taken away." The rich have become richer, and the poor have become poorer; and the vessel of the State is driven between the Scylla and Charybdis of anarchy and despotism. Such are the effects which must ever flow from an unmitigated exercise of the calculating faculty.
It is difficult to define pleasure in its highest sense; the definition involving a number of apparent paradoxes. For, from an inexplicable defect of harmony in the constitution of human nature, the pain of the inferior is frequently connected with the pleasures of the superior portions of our being. Sorrow, terror, anguish, despair itself, are often the chosen expressions of an approximation to the highest good. Our sympathy in tragic fiction depends on this principle; tragedy delights by affording a shadow of the pleasure which exists in pain. This is the source also of the melancholy which is inseparable from the sweetest melody. The pleasure that is in sorrow is sweeter than the pleasure of pleasure itself. And hence the saying, "It is better to go to the house of mourning than to the house of mirth." Not that this highest species of pleasure is necessarily linked with pain. The delight of love and friendship, the ecstasy of the admiration of nature, the joy of the perception and still more of the creation of poetry, is often wholly unalloyed.
The production and assurance of pleasure in this highest sense is true utility. Those who produce and preserve this pleasure are poets or poetical philosophers.
The exertions of Locke, Hume, Gibbon, Voltaire, Rousseau, 6 and their disciples, in favor of oppressed and deluded humanity, are entitled to the gratitude of mankind. Yet it is easy to calculate the degree of moral and intellectual improvement which the world would have exhibited, had they never lived. A little more nonsense would have been talked for a century or two; and perhaps a few more men, women, and children burnt as heretics. We might not at this moment have been congratulating each other on the abolition of the Inquisition in Spain. But it exceeds all imagination to conceive what would have been the moral condition of the world if neither Dante, Petrarch, Boccaccio, Chaucer, Shakespeare, Calderon, Lord Bacon, nor Milton, had ever existed; if Raphael and Michael Angelo had never been born; if the Hebrew poetry had never been translated; if a revival of the study of Greek literature had never taken place; if no monuments of ancient sculpture had been handed down to us; and if the poetry of the religion of the ancient world had been extinguished together with its belief. The human mind could never, except by the intervention of these excitements, have been awakened to the invention of the grosser sciences, and that application of analytical reasoning to the aberrations of society, which it is now attempted to exalt over the direct expression of the inventive and creative faculty itself.
We have more moral, political, and historical wisdom than we know how to reduce into practice; we have more scientific and economical knowledge than can be accommodated to the just distribution of the produce which it multiplies. The poetry in these systems of thought is concealed by the accumulation of facts and calculating processes. There is no want of knowledge respecting what is wisest and best in morals, government, and political economy, or at least, what is wiser and better than what men now practise and endure. But we let "I dare not wait upon I would, like the poor cat in the adage." We want the creative faculty to imagine that which we know; we want the generous impulse to act that which we imagine; we want the poetry of life; our calculations have outrun conception; we have eaten more than we can digest. The cultivation of those sciences which have enlarged the limits of the empire of man over the external world, has, for want of the poetical faculty, proportionally circumscribed those of the internal world; and man, having enslaved the elements, remains himself a slave. To what but a cultivation of the mechanical arts in a degree disproportioned to the presence of the creative faculty, which is the basis of all knowledge, is to be attributed the abuse of all invention for abridging and combining labor, to the exasperation of the inequality of mankind? From what other cause has it arisen that the discoveries which should have lightened, have added a weight to the curse imposed on Adam? Poetry, and the principle of Self, of which money is the visible incarnation, are the God and Mammon of the world.
The functions of the poetical faculty are twofold: by one it creates new materials of knowledge, and power, and pleasure; by the other it engenders in the mind a desire to reproduce and arrange them according to a certain rhythm and order which may be called the beautiful and the good. The cultivation of poetry is never more to be desired than at periods when, from an excess of the selfish and calculating principle, the accumulation of the materials of external life exceed the quantity of the power of assimilating them to the internal laws of human nature. The body has then become too unwidely for that which animates it.
Poetry is indeed something divine. It is at once the centre and circumference of knowledge; it is that which comprehends all science, and that to which all science must be referred. It is at the same time the root and blossom of all other systems of thought; it is that from which all spring, and that which adorns all; and that which, if blighted, denies the fruit and the seed, and withholds from the barren world the nourishment and the succession of the scions of the tree of life. It is the perfect and consummate surface and bloom of all things; it is as the odor and the color of the rose to the texture of the elements which compose it, as the form and splendor of unfaded beauty to the secrets of anatomy and corruption. What were virtue, love, patriotism, friendship—what were the scenery of this beautiful universe which we inhabit; what were our consolations on this side of the grave—and what were our aspirations beyond it, if poetry did not ascend to bring light and fire from those eternal regions where the owl-winged faculty of calculation dare not ever soar? Poetry is not like reasoning, a power to be exerted according to the determination of the will. A man cannot say, "I will compose poetry." The greatest poet even cannot say it; for the mind in creation is as a fading coal, which some invisible influence, like an inconstant wind, awakens to transitory brightness; this power arises from within, like the color of a flower which fades and changes as it is developed, and the conscious portions of our natures are unprophetic either of its approach or its departure. Could this influence be durable in its original purity and force, it is impossible to predict the greatness of the results; but when composition begins, inspiration is already on the decline, and the most glorious poetry that has ever been communicated to the world is probably a feeble shadow of the original conceptions of the poet. I appeal to the greatest poets of the present day, whether it is not an error to assert that the finest passages of poetry are produced by labor and study. The toil and the delay recommended by critics can be justly interpreted to mean no more than a careful observation of the inspired moments, and an artificial connection of the spaces between their suggestions by the intertexture of conventional expressions; a necessity only imposed by the limitedness of the poetical faculty itself; for Milton conceived the "Paradise Lost" as a whole before he executed it in portions. We have his own authority also for the Muse having "dictated" to him the "unpremeditated song." And let this be an answer to those who would allege the fifty-six various readings of the first line of the "Orlando Furioso." Compositions so produced are to poetry what mosaic is to painting. This instinct and intuition of the poetical faculty are still more observable in the plastic and pictorial arts; a great statue or picture grows under the power of the artist as a child in a mother's womb; and the very mind which directs the hands in formation is incapable of accounting to itself for the origin, the gradations, or the media of the process.
Poetry is the record of the best and happiest moments of the happiest and best minds. We are aware of evanescent visitations of thought and feeling sometimes associated with place or person, sometimes regarding our own mind alone, and always arising unforeseen and departing unbidden, but elevating and delightful beyond all expression: so that even in the desire and the regret they leave, there cannot but be pleasure, participating as it does in the nature of its object. It is as it were the interpretation of a diviner nature through our own; but its footsteps are like those of a wind over the sea, which the coming calm erases, and whose traces remain only as on the wrinkled sand which paves it. These and corresponding conditions of being are experienced principally by those of the most delicate sensibility and the most enlarged imagination; and the state of mind produced by them is at war with every base desire. The enthusiasm of virtue, love, patriotism, and friendship is essentially linked with such emotions; and whilst they last, self appears as what it is, an atom to a universe. Poets are not only subject to these experiences as spirits of the most refined organization, but they can color all that they combine with the evanescent hues of this ethereal world; a word, a trait in the representation of a scene or a passion will touch the enchanted chord, and reanimate, in those who have ever experienced these emotions, the sleeping, the cold, the buried image of the past. Poetry thus makes immortal all that is best and most beautiful in the world; it arrests the vanishing apparitions which haunt the interlunations of life, and veiling them, or in language or in form, sends them forth among mankind, bearing sweet news of kindred joy to those with whom their sisters abide—abide, because there is no portal of expression from the caverns of the spirit which they inhabit into the universe of things. Poetry redeems from decay the visitations of the divinity in man.
Poetry turns all things to loveliness; it exalts the beauty of that which is most beautiful, and it adds beauty to that which is most deformed; it marries exultation and horror, grief and pleasure, eternity and change; it subdues to union under its light yoke all irreconcilable things. It transmutes all that it touches, and every form moving within the radiance of its presence is changed by wondrous sympathy to an incarnation of the spirit which it breathes: its secret alchemy turns to potable gold the poisonous waters which flow from death through life; it strips the veil of familiarity from the world, and lays bare the naked and
My heart aches, and a drowsy numbness pains
My sense, as though of hemlock I had drunk,
Or emptied some dull opiate to the drains
One minute past, and Lethe-wards had sunk:
'Tis not through envy of thy happy lot,
But being too happy in thine happiness,—
That thou, light-winged Dryad of the trees
In some melodious plot
Of beechen green, and shadows numberless,
Singest of summer in full-throated ease.

O, for a draught of vintage! that hath been
Cool'd a long age in the deep-delved earth,
Tasting of Flora and the country green,
Dance, and Provençal song, and sunburnt mirth!
O for a beaker full of the warm South,
Full of the true, the blushful Hippocrene,
With beaded bubbles winking at the brim,
And purple-stained mouth;
That I might drink, and leave the world unseen,
And with thee fade away into the forest dim:

Fade far away, dissolve, and quite forget
What thou among the leaves hast never known,
The weariness, the fever, and the fret
Here, where men sit and hear each other groan;
Where palsy shakes a few, sad, last gray hairs,
Where youth grows pale, and spectre-thin, and dies;
Where but to think is to be full of sorrow
And leaden-eyed despairs,
Where Beauty cannot keep her lustrous eyes,
Or new Love pine at them beyond to-morrow.

Away! away! for I will fly to thee,
Not charioted by Bacchus and his pards,
But on the viewless wings of Poesy,
Though the dull brain perplexes and retards:
Already with thee! tender is the night,
And haply the Queen-Moon is on her throne,
Cluster'd around by all her starry Fays;
But here there is no light,
Save what from heaven is with the breezes blown
Through verdurous glooms and winding mossy ways.

I cannot see what flowers are at my feet,
Nor what soft incense hangs upon the boughs,
But, in embalmed darkness, guess each sweet
Wherewith the seasonable month endows
The grass, the thicket, and the fruit-tree wild;
White hawthorn, and the pastoral eglantine;
Fast fading violets cover'd up in leaves;
And mid-May's eldest child,
The coming musk-rose, full of dewy wine,
The murmurous haunt of flies on summer eves.

Darkling I listen; and, for many a time
I have been half in love with easeful Death,
Call'd him soft names in many a mused rhyme,
To take into the air my quiet breath;
Now more than ever seems it rich to die,
To cease upon the midnight with no pain,
While thou art pouring forth thy soul abroad
In such an ecstasy!
Still wouldst thou sing, and I have ears in vain—
To thy high requiem become a sod.

Thou wast not born for death, immortal Bird!
No hungry generations tread thee down;
The voice I hear this passing night was heard
In ancient days by emperor and clown:
Perhaps the self-same song that found a path
Through the sad heart of Ruth, when, sick for home,
She stood in tears amid the alien corn;
The same that oft-times hath
Charm'd magic casements, opening on the foam
Of perilous seas, in faery lands forlorn.

Forlorn! the very word is like a bell
To toll me back from thee to my sole self!
Adieu! the fancy cannot cheat so well
As she is fam'd to do, deceiving elf.
Adieu! adieu! thy plaintive anthem fades
Past the near meadows, over the still stream,
Up the hill-side; and now 'tis buried deep
In the next valley-glades:
Was it a vision, or a waking dream?
Fled is that music:—Do I wake or sleep?
Peaceful our valley, fair and green,
And beautiful her cottages,
Each in its nook, its sheltered hold,
Or underneath its tuft of trees.
Many and beautiful they are;
But there is one that I love best,
A lowly shed, in truth, it is,
A brother of the rest.
Yet when I sit on rock or hill,
Down looking on the valley fair,
That Cottage with its clustering trees
Summons my heart; it settles there.
Others there are whose small domain
Of fertile fields and hedgerows green
Might more seduce a wanderer's mind
To wish that there his home had been.
Such wish be his! I blame him not,
My fancies they perchance are wild
--I love that house because it is
The very Mountains' child.
Fields hath it of its own, green fields,
But they are rocky steep and bare;
Their fence is of the mountain stone,
And moss and lichen flourish there.
And when the storm comes from the North
It lingers near that pastoral spot,
And, piping through the mossy walls,
It seems delighted with its lot.
And let it take its own delight;
And let it range the pastures bare;
Until it reach that group of trees,
--It may not enter there!
A green unfading grove it is,
Skirted with many a lesser tree,
Hazel and holly, beech and oak,
A bright and flourishing company.
Precious the shelter of those trees;
They screen the cottage that I love;
The sunshine pierces to the roof,
And the tall pine-trees tower above.
When first I saw that dear abode,
It was a lovely winter's day:
After a night of perilous storm
The west wind ruled with gentle sway;
A day so mild, it might have been
The first day of the gladsome spring;
The robins warbled, and I heard
One solitary throstle sing.
A Stranger, Grasmere, in thy Vale,
All faces then to me unknown,
I left my sole companion-friend
To wander out alone.
Lured by a little winding path,
I quitted soon the public road,
A smooth and tempting path it was,
By sheep and shepherds trod.
Eastward, toward the lofty hills,
This pathway led me on
Until I reached a stately Rock,
With velvet moss o'ergrown.
With russet oak and tufts of fern
Its top was richly garlanded;
Its sides adorned with eglantine
Bedropp'd with hips of glossy red.
There, too, in many a sheltered chink
The foxglove's broad leaves flourished fair,
And silver birch whose purple twigs
Bend to the softest breathing air.
Beneath that Rock my course I stayed,
And, looking to its summit high,
"Thou wear'st," said I, "a splendid garb,
Here winter keeps his revelry.
"Full long a dweller on the Plains,
I griev'd when summer days were gone;
No more I'll grieve; for Winter here
Hath pleasure gardens of his own.
"What need of flowers? The splendid moss
Is gayer than an April mead;
More rich its hues of various green,
Orange, and gold, & glittering red."
--Beside that gay and lovely Rock
There came with merry voice
A foaming streamlet glancing by;
It seemed to say "Rejoice!"
My youthful wishes all fulfill'd,
Wishes matured by thoughtful choice,
I stood an Inmate of this vale
How could I but rejoice?
And has the remnant of my life
Been pilfered of this sunny Spring?
And have its own prelusive sounds
Touched in my heart no echoing string?
Ah! say not so—the hidden life
Couchant within this feeble frame
Hath been enriched by kindred gifts,
That, undesired, unsought-for, came
With joyful heart in youthful days
When fresh each season in its Round
I welcomed the earliest Celandine
Glittering upon the mossy ground;
With busy eyes I pierced the lane
In quest of known and unknown things,
—The primrose a lamp on its fortress rock,
The silent butterfly spreading its wings,
The violet betrayed by its noiseless breath,
The daffodil dancing in the breeze,
The caroling thrush, on his naked perch,
Towering above the budding trees.
Our cottage-hearth no longer our home,
Companions of Nature were we,
The Stirring, the Still, the Loquacious, the Mute—
To all we gave our sympathy.
Yet never in those careless days
When spring-time in rock, field, or bower
Was but a fountain of earthly hope
A promise of fruits & the splendid flower.
No! then I never felt a bliss
That might with that compare
Which, piercing to my couch of rest,
Came on the vernal air.
When loving Friends an offering brought,
The first flowers of the year,
Culled from the precincts of our home,
From nooks to Memory dear.
With some sad thoughts the work was done.
Unprompted and unbidden,
But joy it brought to my hidden life,
To consciousness no longer hidden.
I felt a power unfelt before,
Controlling weakness, languor, pain;
It bore me to the Terrace walk
I trod the Hills again; —
No prisoner in this lonely room,
I saw the green Banks of the Wye,
Recalling thy prophetic words,
Bard, Brother, Friend from infancy!
No need of motion, or of strength,
Or even the breathing air;
—I thought of Nature's loveliest scenes;
And with Memory I was there.
Letter the First
from Isabel to Laura
How often, in answer to my repeated intreaties that you would give my Daughter a regular detail of the Misfortunes and Adventures of your Life, have you said "No, my freind, never will I comply with your request till I may be no longer in Danger of again experiencing such dreadful ones."
Surely that time is now at hand. You are this day 55. If a woman may ever be said to be in safety from the determined Perseverance of disagreeable Lovers and the cruel Persecutions of obstinate Fathers, surely it must be at such a time of Life.
Letter 2nd
Laura to Isabel
ALTHO' I cannot agree with you in supposing that I shall never again be exposed to Misfortunes as unmerited as those I have already experienced, yet to avoid the imputation of Obstinacy or ill-nature, I will gratify the curiosity of your Daughter; and may the fortitude with which I have suffered the many afflictions of my past Life, prove to her a useful lesson for the support of those which may befall her in her own.
Letter 3rd
Laura to Marianne
AS the Daughter of my most intimate freind, I think you entitled to that knowledge of my unhappy story, which your Mother has so often solicited me to give you.
My Father was a native of Ireland and an inhabitant of Wales; my Mother was the natural Daughter of a Scotch Peer by an Italian Opera-girl -- I was born in Spain, and received my Education at a Convent in France.
When I had reached my eighteenth Year, I was recalled by my Parents to my paternal roof in Wales. Our mansion was situated in one of the most romantic parts of the Vale of Uske. Tho' my Charms are now considerably softened and somewhat impaired by the Misfortunes I have undergone, I was once beautiful. But lovely as I was, the Graces of my Person were the least of my Perfections. Of every accomplishment accustomary to my sex, I was Mistress. When in the Convent, my progress had always exceeded my instructions, my Acquirements had been wonderfull for my age, and I had shortly surpassed my Masters.
In my Mind, every Virtue that could adorn it was centered; it was the Rendez-vous of every good Quality and of every noble sentiment.
A sensibility too tremblingly alive to every affliction of my Freinds, my Acquaintance, and particularly to every affliction of my own, was my only fault, if a fault it could be called. Alas! how altered now! Tho' indeed my own Misfortunes do not make less impression on me than they ever did, yet now I never feel for those of an other. My accomplishments too, begin to fade -- I can neither sing so well nor Dance so gracefully as I once did -- and I have entirely forgot the Minuet Dela Cour.
Letter 4th
Laura to Marianne
OUR neighbourhood was small, for it consisted only of your Mother. She may probably have already told you that, being left by her Parents in indigent Circumstances, she had retired into Wales on eoconomical motives. There it was, our freindship first commenced. Isabel was then one and twenty. Tho' pleasing both in her Person and Manners, (between ourselves) she never possessed the hundredth part of my Beauty or Accomplishments. Isabel had seen the World. She had passed 2 Years at one of the first Boarding-schools in London; had spent a fortnight in Bath and had supped one night in Southampton.
"Beware, my Laura, (she would often say) Beware of the insipid Vanities and idle Dissipations of the Metropolis of England; Beware of the unmeaning Luxuries of Bath and of the stinking fish of Southampton."
"Alas! (exclaimed I) how am I to avoid those evils I shall never be exposed to? What probability is there of my ever tasting the Dissipations of London, the Luxuries of Bath, or the stinking Fish of Southampton? I who am doomed to waste my Days of Youth and Beauty in an humble Cottage in the Vale of Uske."
Ah! little did I then think I was ordained so soon to quit that humble Cottage for the Deceitfull Pleasures of the World.
Letter 5th
Laura to Marianne
ONE Evening in December, as my Father, my Mother, and myself were arranged in social converse round our Fireside, we were, on a sudden, greatly astonished by hearing a violent knocking on the outward Door of our rustic Cot.
My Father started -- "What noise is that," (said he). "It sounds like a loud rapping at the door" -- (replied my Mother). "It does indeed," (cried I). "I am of your opinion; (said my Father) it certainly does appear to proceed from some uncommon violence exerted against our unoffending door." "Yes (exclaimed I) I cannot help thinking it must be somebody who knocks for admittance."
"That is another point (replied he); We must not pretend to determine on what motive the person may knock -- tho' that someone does rap at the door, I am partly convinced."
Here, a second tremendous rap interrupted my Father in his speech, and somewhat alarmed my Mother and me.
"Had we not better go and see who it is? (said she) The servants are out." "I think we had," (replied I).
"Certainly, (added my Father) by all means." "Shall we go now?" (said my Mother). "The sooner the better," (answered he). "Oh! let no time be lost" (cried I).
A third, more violent Rap than ever, again assaulted our ears. "I am certain there is somebody knocking at the Door," (said my Mother). "I think there must," (replied my Father). "I fancy the servants are returned; (said I) I think I hear Mary going to the Door." "I'm glad of it (cried my Father) for I long to know who it is."
I was right in my conjecture; for Mary instantly entering the Room, informed us that a young Gentleman and his Servant were at the door, who had lossed their way, were very cold, and begged leave to warm themselves by our fire.
"Won't you admit them?" (said I). "You have no objection, my Dear?" (said my Father). "None in the World" (replied my Mother).
Mary, without waiting for any further commands, immediately left the room and quickly returned, introducing the most beauteous and amiable Youth I had ever beheld. The servant, she kept to herself.
My natural sensibility had already been greatly affected by the sufferings of the unfortunate stranger and no sooner did I first behold him, than I felt that on him the happiness or Misery of my future Life must depend.
Letter 6th
Laura to Marianne
THE noble Youth informed us that his name was Lindsay -- for particular reasons, however, I shall conceal it under that of Talbot. He told us that he was the son of an English Baronet, that his Mother had been many years no more, and that he had a Sister of the middle size. "My Father (he continued) is a mean and mercenary wretch -- it is only to such particular freinds as this Dear Party that I would thus betray his failings. Your Virtues, my amiable Polydore (addressing himself to my father), yours Dear Claudia, and yours my Charming Laura, call on me to repose in you my confidence." We bowed. "My Father, seduced by the false glare of Fortune and the Deluding Pomp of Title, insisted on my giving my hand to Lady Dorothea. ``No, never,'' exclaimed I. ``Lady Dorothea is lovely and Engaging; I prefer no woman to her; but know, Sir, that I scorn to marry her in compliance with your Wishes. No! Never shall it be said that I obliged my Father.''" We all admired the noble Manliness of his reply. He continued:
"Sir Edward was surprized; he had perhaps little expected to meet with so spirited an opposition to his will. ``Where, Edward in the name of wonder (said he) did you pick up this unmeaning gibberish? You have been studying Novels, I suspect.'' I scorned to answer: it would have been beneath my dignity. I mounted my Horse and followed by my faithful William, set forwards for my Aunt's."
"My Father's house is situated in Bedfordshire, Aunt's in Middlesex, and tho' I flatter myself with being a tolerable proficient in Geography, I know not how it happened, but I found myself entering this beautifull Vale which I find is in South Wales, when I had expected to have reached my Aunt's."
"After having wandered some time on the Banks of the Uske without knowing which way to go, I began to lament my cruel Destiny in the bitterest and most pathetic Manner. It was now perfectly dark, not a single star was there to direct my steps, and I know not what might have befallen me, had I not at length discerned thro' the solemn Gloom that surrounded me a distant Light, which, as I approached it, I discovered to be the chearfull Blaze of your fire. Impelled by the combination of Misfortunes under which I laboured, namely Fear, Cold, and Hunger, I hesitated not to ask admittance, which at length I have gained; and now, my Adorable Laura (continued he, taking my Hand) when may I hope to receive that reward of all the painfull sufferings I have undergone during the course of my attachment to you, to which I have ever aspired. Oh! when will you reward me with Yourself?"
"This instant, Dear and Amiable Edward," (replied I). We were immediately united by my Father, who, tho' he had never taken orders, had been bred to the Church.
Letter 7th
Laura to Marianne
WE remained but a few days after our Marriage in the Vale of Uske. After taking an affecting Farewell of my Father, my Mother, and my Isabel, I accompanied Edward to his Aunt's in Middlesex. Philippa received us both with every expression of affectionate Love. My arrival was indeed a most agreeable surprize to her, as she had not only been totally ignorant of my Marriage with her Nephew, but had never even had the slightest idea of there being such a person in the World.
Augusta, the sister of Edward, was on a visit to her when we arrived. I found her exactly what her Brother had described her to be -- of the middle size. She received me with equal surprize, though not with equal Cordiality, as Philippa. There was a disagreeable Coldness and Forbidding Reserve in her reception of me which was equally Distressing and Unexpected; none of that interesting Sensibility or amiable Simpathy in her manners and Address to me when we first met, which should have Distinguished our introduction to each other. Her Language was neither warm nor affectionate, her expressions of regard were neither animated nor cordial; her arms were not opened to receive me to her Heart, tho' my own were extended to press her to mine.
A short Conversation between Augusta and her Brother, which I accidentally overheard, encreased my dislike to her, and convinced me that her Heart was no more formed for the soft ties of Love than for the endearing intercourse of Freindship.
"But do you think that my Father will ever be reconciled to this imprudent connection?" (said Augusta).
"Augusta (replied the noble Youth) I thought you had a better opinion of me, than to imagine I would so abjectly degrade myself as to consider my Father's Concurrence in any of my Affairs, either of Consequence or concern to me. Tell me, Augusta, tell me with sincerity; did you ever know me consult his inclinations, or follow his Advice in the least trifling Particular, since the age of fifteen?"
"Edward (replied she) you are surely too diffident in your own praise. Since you were fifteen only! My Dear Brother, since you were five years old, I entirely acquit you of ever having willingly contributed to the Satisfaction of your Father. But still, I am not without apprehensions of your being shortly obliged to degrade yourself in your own eyes by seeking a Support for your Wife in the Generosity of Sir Edward."
"Never, never Augusta will I so demean myself. (said Edward) Support! What Support will Laura want which she can receive from him?"
"Only those very insignificant ones of Victuals and Drink," (answered she).
"Victuals and Drink! (replied my Husband in a most nobly contemptuous Manner) and dost thou then imagine that there is no other support for an exalted Mind (such as is my Laura's) than the mean and indelicate employment of Eating and Drinking?"
"None that I know of, so efficacious," (returned Augusta).
"And did you then never feel the pleasing Pangs of Love, Augusta? (replied my Edward) Does it appear impossible to your vile and corrupted Palate, to exist on Love? Can you not conceive the Luxury of living in every Distress that Poverty can inflict, with the object of your tenderest Affection?"
"You are too ridiculous (said Augusta) to argue with; perhaps, however, you may in time be convinced that..."
Here I was prevented from hearing the remainder of her speech, by the appearance of a very Handsome Young Woman, who was ushered into the Room at the Door of which I had been listening. On hearing her announced by the Name of "Lady Dorothea," I instantly quitted my Post and followed her into the Parlour, for I well remembered that she was the Lady proposed as a Wife for my Edward by the Cruel and Unrelenting Baronet.
Altho' Lady Dorothea's visit was nominally to Philippa and Augusta, yet I have some reason to imagine that (acquainted with the Marriage and arrival of Edward) to see me was a principal motive to it.
I soon perceived that tho' Lovely and Elegant in her Person, and tho' Easy and Polite in her Address, she was of that Inferior order of Beings with regard to Delicate Feeling, tender Sentiments, and refined Sensibility, of which Augusta was one.
She staid but half an hour and neither, in the Course of her Visit, confided to me any of her secret thoughts, nor requested me to confide in her any of Mine. You will easily imagine, therefore, my Dear Marianne, that I could not feel any ardent affection or very sincere Attachment for Lady Dorothea.
Letter 8th
Laura to Marianne, in continuation
LADY DOROTHEA had not left us long before another visitor, as unexpected a one as her Ladyship, was announced. It was Sir Edward, who informed by Augusta of her Brother's marriage, came doubtless to reproach him for having dared to unite himself to me without his Knowledge. But Edward, foreseeing his Design, approached him with heroic fortitude as soon as he entered the Room, and addressed him in the following Manner.
"Sir Edward, I know the motive of your Journey here -- You come with the base Design of reproaching me for having entered into an indissoluble engagement with my Laura without your Consent. But Sir, I glory in the Act. -- It is my greatest boast, that I have incurred the displeasure of my Father!"
So saying, he took my hand and whilst Sir Edward, Philippa, and Augusta were doubtless reflecting with Admiration on his undaunted Bravery, led me from the Parlour to his Father's Carriage, which yet remained at the Door, and in which we were instantly conveyed from the pursuit of Sir Edward.
The Postilions had at first received orders only to take the London road; as soon as we had sufficiently reflected, However, we ordered them to Drive to M----, the seat of Edward's most particular freind, which was but a few miles distant.
At M----, we arrived in a few hours; and on sending in our names, were immediately admitted to Sophia, the Wife of Edward's freind. After having been deprived during the course of 3 weeks of a real freind (for such I term your Mother), imagine my transports at beholding one most truly worthy of the Name. Sophia was rather above the middle size; most elegantly formed. A soft languor spread over her lovely features, but increased their Beauty. -- It was the Characteristic of her Mind. -- She was all Sensibility and Feeling. We flew into each other's arms and after having exchanged vows of mutual Freindship for the rest of our Lives, instantly unfolded to each other the most inward secrets of our Hearts. -- We were interrupted in the delightfull Employment by the entrance of Augustus (Edward's freind), who was just returned from a solitary ramble.
Never did I see such an affecting Scene as was the meeting of Edward and Augustus.
"My Life! my Soul!" (exclaimed the former) "My Adorable Angel!" (replied the latter), as they flew into each other's arms. It was too pathetic for the feelings of Sophia and myself -- We fainted alternately on a sofa.
Letter the 9th
From the same to the same
TOWARDS the close of the day, we received the following Letter from Philippa.
"Sir Edward is greatly incensed by your abrupt departure; he has taken back Augusta with him to Bedfordshire. Much as I wish to enjoy again your charming society, I cannot determine to snatch you from that of such dear and deserving Freinds -- When your Visit to them is terminated, I trust you will return to the arms of your
We returned a suitable answer to this affectionate Note, and after thanking her for her kind invitation, assured her that we would certainly avail ourselves of it, whenever we might have no other place to go to. Tho' certainly nothing could, to any reasonable Being, have appeared more satisfactory than so gratefull a reply to her invitation, yet I know not how it was, but she was certainly capricious enough to be displeased with our behaviour and in a few weeks after, either to revenge our Conduct, or releive her own solitude, married a young and illiterate Fortune-hunter. This imprudent Step (tho' we were sensible that it would probably deprive us of that fortune which Philippa had ever taught us to expect) could not, on our own accounts, excite from our exalted Minds a single sigh; yet fearfull lest it might prove a source of endless misery to the deluded Bride, our trembling Sensibility was greatly affected when we were first informed of the Event. The affectionate Entreaties of Augustus and Sophia that we would for ever consider their House as our Home, easily prevailed on us to determine never more to leave them. In the society of my Edward and this Amiable Pair, I passed the happiest moments of my Life; Our time was most delightfully spent, in mutual Protestations of Freindship, and in vows of unalterable Love, in which we were secure from being interrupted by intruding and disagreeable Visitors, as Augustus and Sophia had, on their first Entrance in the Neighbourhood, taken due care to inform the surrounding Families, that as their Happiness centered wholly in themselves, they wished for no other society. But alas! my Dear Marianne, such Happiness as I then enjoyed was too perfect to be lasting. A most severe and unexpected Blow at once destroyed every sensation of Pleasure. Convinced as you must be from what I have already told you concerning Augustus and Sophia, that there never were a happier Couple, I need not, I imagine, inform you that their union had been contrary to the inclinations of their Cruel and Mercenary Parents; who had vainly endeavoured with obstinate Perseverance to force them into a Marriage with those whom they had ever abhorred; but with an Heroic Fortitude worthy to be related and admired, they had both constantly refused to submit to such despotic Power.
After having so nobly disentangled themselves from the shackles of Parental Authority, by a Clandestine Marriage, they were determined never to forfeit the good opinion they had gained in the World, in so doing, by accepting any proposals of reconciliation that might be offered them by their Fathers -- to this farther tryal of their noble independance, however, they never were exposed.
They had been married but a few months when our visit to them commenced, during which time they had been amply supported by a considerable sum of Money which Augustus had gracefully purloined from his unworthy father's Escritoire, a few days before his union with Sophia.
By our arrival their Expenses were considerably encreased, tho' their means for supplying them were then nearly exhausted. But they, Exalted Creatures! scorned to reflect a moment on their pecuniary Distresses, and would have blushed at the idea of paying their Debts. -- Alas! what was their Reward for such disinterested Behaviour! The beautifull Augustus was arrested and we were all undone. Such perfidious Treachery in the merciless perpetrators of the Deed will shock your gentle nature, Dearest Marianne, as much as it then affected the Delicate Sensibility of Edward, Sophia, your Laura, and of Augustus himself. To compleat such unparalelled Barbarity, we were informed that an Execution in the House would shortly take place. Ah! what could we do but what we did! We sighed and fainted on the sofa.
Letter 10th
Laura in continuation
WHEN we were somewhat recovered from the overpowering Effusions of our Grief, Edward desired that we would consider what was the most prudent step to be taken in our unhappy situation, while he repaired to his imprisoned freind to lament over his misfortunes. We promised that we would, and he set forwards on his journey to Town. During his absence we faithfully complied with his Desire, and after the most mature Deliberation, at length agreed that that the best thing we could do was to leave the House; of which we every moment expected the Officers of Justice to take possession. We waited, therefore, with the greatest impatience for the return of Edward, in order to impart to him the result of our Deliberations. But no Edward appeared. In vain did we count the tedious Moments of his Absence -- in vain did we weep -- in vain even did we sigh -- no Edward returned. -- This was too cruel, too unexpected a Blow to our Gentle Sensibility -- we could not support it -- we could only faint. At length collecting all the Resolution I was Mistress of, I arose, and after packing up some necessary Apparel for Sophia and myself, I dragged her to a Carriage I had ordered, and we instantly set out for London. As the Habitation of Augustus was within twelve miles of Town, it was not long e'er we arrived there, and no sooner had we entered Holbourn than, letting down one of the Front Glasses, I enquired of every decent-looking Person that we passed "If they had seen my Edward?"
But as we drove too rapidly to allow them to answer my repeated Enquiries, I gained little, or indeed, no information concerning him. "Where am I to Drive?" said the Postilion. "To Newgate, Gentle Youth (replied I), to see Augustus." "Oh! no, no, (exclaimed Sophia) I cannot go to Newgate; I shall not be able to support the sight of my Augustus in so cruel a confinement -- my feelings are sufficiently shocked by the recital of his Distress, but to behold it will overpower my Sensibility." As I perfectly agreed with her in the Justice of her Sentiments, the Postilion was instantly directed to return into the Country. You may perhaps have been somewhat surprised, my Dearest Marianne, that in the Distress I then endured, destitute of any support, and unprovided with any Habitation, I should never once have remembered my Father and Mother or my paternal Cottage in the Vale of Uske. To account for the seeming forgetfullness I must inform you of a trifling circumstance concerning them which I have as yet never mentioned. The death of my Parents a few weeks after my Departure, is the circumstance I allude to. By their decease I became the lawfull Inheritress of their House and Fortune. But alas! the House had never been their own, and their Fortune had only been an Annuity on their own Lives. Such is the Depravity of the World! To your Mother I should have returned with Pleasure, should have been happy to have introduced to her my charming Sophia, and should with Chearfullness have passed the remainder of my Life in their dear Society in the Vale of Uske, had not one obstacle to the execution of so agreeable a scheme, intervened; which was the Marriage and Removal of your Mother to a distant part of Ireland.
Letter 11th
Laura in continuation
"I HAVE a Relation in Scotland (said Sophia to me as we left London) who I am certain would not hesitate in receiving me." "Shall I order the Boy to drive there?" said I -- but instantly recollecting myself, exclaimed, "Alas, I fear it will be too long a Journey for the Horses." Unwilling, however, to act only from my own inadequate Knowledge of the Strength and Abilities of Horses, I consulted the Postilion, who was entirely of my Opinion concerning the Affair. We therefore determined to change Horses at the next Town and to travel Post the remainder of the Journey. -- When we arrived at the last Inn we were to stop at, which was but a few miles from the House of Sophia's Relation, unwilling to intrude our Society on him unexpected and unthought of, we wrote a very elegant and well penned Note to him containing an account of our Destitute and melancholy Situation, and of our intention to spend some months with him in Scotland. As soon as we had dispatched this Letter, we immediately prepared to follow it in person, and were stepping into the Carriage for that Purpose, when our Attention was attracted by the Entrance of a coroneted Coach and 4 into the Inn-yard. A Gentleman considerably advanced in years, descended from it. At his first Appearance my Sensibility was wonderfully affected, and e'er I had gazed at him a second time, an instinctive sympathy whispered to my Heart that he was my Grandfather. Convinced that I could not be mistaken in my conjecture, I instantly sprang from the Carriage I had just entered, and following the Venerable Stranger into the Room he had been shewn to, I threw myself on my knees before him and besought him to acknowledge me as his Grand-Child. He started, and after having attentively examined my features, raised me from the Ground, and throwing his Grand-fatherly arms around my Neck, exclaimed, "Acknowledge thee! Yes, dear resemblance of my Laurina and Laurina's Daughter, sweet image of my Claudia and my Claudia's Mother, I do acknowledge thee as the Daughter of the one and the Granddaughter of the other." While he was thus tenderly embracing me, Sophia, astonished at my precipitate Departure, entered the Room in search of me. No sooner had she caught the eye of the venerable Peer, than he exclaimed with every mark of astonishment -- "Another Granddaughter! Yes, yes, I see you are the Daughter of my Laurina's eldest Girl; Your resemblance to the beauteous Matilda sufficiently proclaims it." "Oh! replied Sophia, when I first beheld you, the instinct of Nature whispered me that we were in some degree related -- But whether Grandfathers, or Grandmothers, I could not pretend to determine." He folded her in his arms, and whilst they were tenderly embracing, the Door of the Apartment opened and a most beautifull Young Man appeared. On perceiving him, Lord St. Clair started, and retreating back a few paces, with uplifted Hands, said, "Another Grand-child! What an unexpected Happiness is this! to discover in the space of 3 minutes, as many of my Descendants! This, I am certain, is Philander the son of my Laurina's 3d Girl, the amiable Bertha; there wants now but the presence of Gustavus to compleat the Union of my Laurina's Grand-Children."
"And here he is; (said a Gracefull Youth who that instant entered the room) here is the Gustavus you desire to see. I am the son of Agatha, your Laurina's 4th and Youngest Daughter." "I see you are indeed; replied Lord St. Clair -- But tell me (continued he, looking fearfully towards the Door) tell me, have I any other Grand-children in the House." "None my Lord." "Then I will provide for you all without farther delay -- Here are 4 Banknotes of £50 each -- Take them and remember I have done the Duty of a Grandfather." He instantly left the Room and immediately afterwards the House.
Letter the 12th
Laura in continuation
You may imagine how greatly we were surprised by the sudden departure of Lord St. Clair. "Ignoble Grand-sire!" exclaimed Sophia; "Unworthy Grandfather!" said I, and instantly fainted in each other's arms. How long we remained in this situation, I know not; but when we recovered we found ourselves alone, without either Gustavus, Philander, or the Banknotes. As we were deploring our unhappy fate, the Door of the Apartment opened and "Macdonald" was announced. He was Sophia's cousin. The haste with which he came to our releif so soon after the receipt of our Note, spoke so greatly in his favour that I hesitated not to pronounce him at first sight, a tender and simpathetic Freind. Alas! he little deserved the name -- for though he told us that he was much concerned at our Misfortunes, yet by his own account it appeared that the perusal of them, had neither drawn from him a single sigh, nor induced him to bestow one curse on our vindictive Stars. -- He told Sophia that his Daughter depended on her returning with him to Macdonald-Hall, and that as his Cousin's freind he should be happy to see me there also. To Macdonald-Hall, therefore, we went, and were received with great kindness by Janetta, the Daughter of Macdonald and the Mistress of the Mansion. Janetta was then only fifteen; naturally well disposed, endowed with a susceptible Heart, and a simpathetic Disposition, she might, had these amiable qualities been properly encouraged, have been an ornament to human Nature; but unfortunately her Father possessed not a soul sufficiently exalted to admire so promising a Disposition, and had endeavoured by every means in his power to prevent its encreasing with her Years. He had actually so far extinguished the natural noble Sensibility of her Heart, as to prevail on her to accept an offer from a young Man of his Recommendation. They were to be married in a few Months, and Graham was in the House when we arrived. We soon saw through his character. He was just such a Man as one might have expected to be the choice of Macdonald. They said he was Sensible, well-informed, and Agreeable; we did not pretend to Judge of such trifles, but as we were convinced he had no soul, that he had never read The Sorrows of Werter, and that his Hair bore not the least resemblance to auburn, we were certain that Janetta could feel no affection for him, or at least that she ought to feel none. The very circumstance of his being her father's choice too, was so much in his disfavour, that had he been deserving her in every other respect, yet that of itself ought to have been a sufficient reason in the Eyes of Janetta for rejecting him. These considerations we were determined to represent to her in their proper light, and doubted not of meeting with the desired success from one naturally so well disposed; whose errors in the affair had only arisen from a want of proper confidence in her own opinion, and a suitable contempt of her father's. We found her, indeed, all that our warmest wishes could have hoped for; we had no difficulty to convince her that it was impossible she could love Graham, or that it was her Duty to disobey her Father; the only thing at which she rather seemed to hesitate, was our assertion that she must be attached to some other Person. For some time, she persevered in declaring that she knew no other Young Man for whom she had the smallest Affection; but upon explaining the impossibility of such a thing, she said that she beleived she did like Captain M'Kenzie better than any one she knew besides. This confession satisfied us, and after having enumerated the good Qualities of M'Kenzie, and assured her that she was violently in love with him, we desired to know whether he had ever in any wise declared his affection to her.
"So far from having ever declared it, I have no reason to imagine that he has ever felt any for me." said Janetta. "That he certainly adores you (replied Sophia) there can be no doubt. -- The Attachment must be reciprocal. Did he never gaze on you with Admiration -- tenderly press your hand -- drop an involuntary tear -- and leave the room abruptly?" "Never (replied she) that I remember -- he has always left the room indeed when his visit has been ended, but has never gone away particularly abruptly or without making a bow." "Indeed my Love (said I) you must be mistaken -- for it is absolutely impossible that he should ever have left you but with Confusion, Despair, and Precipitation. Consider but for a moment, Janetta, and you must be convinced how absurd it is to suppose that he could ever make a Bow, or behave like any other Person." Having settled this Point to our satisfaction, the next we took into consideration was, to determine in what manner we should inform M'Kenzie of the favourable Opinion Janetta entertained of him... We at length agreed to acquaint him with it by an anonymous Letter which Sophia drew up in the following manner.
"Oh! happy Lover of the beautifull Janetta, oh! enviable possessor of her Heart whose hand is destined to another, why do you thus delay a confession of your attachment to the amiable Object of it? Oh! consider that a few weeks will at once put an end to every flattering Hope that you may now entertain, by uniting the unfortunate Victim of her father's Cruelty to the execrable and detested Graham."
"Alas! why do you thus so cruelly connive at the projected Misery of her and of yourself by delaying to communicate that scheme which had doubtless long possessed your imagination? A secret Union will at once secure the felicity of both."
The amiable M'Kenzie, whose modesty, as he afterwards assured us, had been the only reason of his having so long concealed the violence of his affection for Janetta, on receiving this Billet flew on the wings of Love to Macdonald Hall, and so powerfully pleaded his Attachment to her who inspired it, that after a few more private interveiws, Sophia and I experienced the satisfaction of seeing them depart for Gretna-Green, which they chose for the celebration of their Nuptials, in preference to any other place, although it was at a considerable distance from Macdonald-Hall.
Letter the 13th
Laura in continuation
THEY had been gone nearly a couple of Hours, before either Macdonald or Graham had entertained any suspicion of the affair. And they might not even then have suspected it, but for the following little Accident. Sophia, happening one day to open a private Drawer in Macdonald's Library with one of her own keys, discovered that it was the Place where he kept his Papers of consequence, and amongst them some bank notes of considerable amount. This discovery she imparted to me; and having agreed together that it would be a proper treatment of so vile a Wretch as Macdonald to deprive him of Money, perhaps dishonestly gained, it was determined that the next time we should either of us happen to go that way, we would take one or more of the Bank notes from the drawer. This well-meant Plan we had often successfully put in Execution; but alas! on the very day of Janetta's Escape, as Sophia was majestically removing the 5th Bank-note from the Drawer to her own purse, she was suddenly most impertinently interrupted in her employment by the entrance of Macdonald himself, in a most abrupt and precipitate Manner. Sophia (who though naturally all winning sweetness could, when occasions demanded it, call forth the Dignity of her sex) instantly put on a most forbidding look, and darting an angry frown on the undaunted Culprit, demanded in a haughty tone of voice "Wherefore her retirement was thus insolently broken in on?" The unblushing Macdonald, without even endeavouring to exculpate himself from the crime he was charged with, meanly endeavoured to reproach Sophia with ignobly defrauding him of his Money... The dignity of Sophia was wounded; "Wretch (exclaimed she, hastily replacing the Bank-note in the Drawer) how darest thou to accuse me of an Act, of which the bare idea makes me blush?" The base wretch was still unconvinced and continued to upbraid the justly-offended Sophia in such opprobrious Language, that at length he so greatly provoked the gentle sweetness of her Nature, as to induce her to revenge herself on him by informing him of Janetta's Elopement, and of the active Part we had both taken in the Affair. At this period of their Quarrel I entered the Library and was, as you may imagine, equally offended as Sophia at the ill-grounded Accusations of the malevolent and contemptible Macdonald. "Base Miscreant! (cried I) how canst thou thus undauntedly endeavour to sully the spotless reputation of such bright Excellence? Why dost thou not suspect my innocence as soon?" "Be satisfied Madam (replied he) I do suspect it, and therefore must desire that you will both leave this House in less than half an hour."
"We shall go willingly; (answered Sophia) our hearts have long detested thee, and nothing but our freindship for thy Daughter could have induced us to remain so long beneath thy roof."
"Your Freindship for my Daughter has indeed been most powerfully exerted by throwing her into the arms of an unprincipled Fortune-hunter" (replied he).
"Yes, (exclaimed I) amidst every misfortune, it will afford us some consolation to reflect that by this one act of Freindship to Janetta, we have amply discharged every obligation that we have received from her father."
"It must indeed be a most gratefull reflection, to your exalted minds" (said he).
As soon as we had packed up our wardrobe and valuables, we left Macdonald Hall, and after having walked about a mile and a half, we sat down by the side of a clear limpid stream to refresh our exhausted limbs. The place was suited to meditation. A grove of full-grown Elms sheltered us from the East. -- A Bed of full-grown Nettles from the West. -- Before us ran the murmuring brook and behind us ran the turn-pike road. We were in a mood for contemplation and in a Disposition to enjoy so beautifull a spot. A mutual silence which had for some time reigned between us, was at length broke by my exclaiming -- "What a lovely Scene! Alas why are not Edward and Augustus here to enjoy its Beauties with us?"
"Ah! my beloved Laura (cried Sophia) for pity's sake forbear recalling to my remembrance the unhappy situation of my imprisoned Husband. Alas, what would I not give to learn the fate of my Augustus! to know if he is still in Newgate, or if he is yet hung. But never shall I be able so far to conquer my tender sensibility as to enquire after him. Oh! do not, I beseech you ever, let me again hear you repeat his beloved name. -- It affects me too deeply. -- I cannot bear to hear him mentioned, it wounds my feelings."
"Excuse me my Sophia for having thus unwillingly offended you --" replied I -- and then changing the conversation, desired her to admire the noble Grandeur of the Elms which sheltered us from the Eastern Zephyr." Alas! my Laura (returned she) avoid so melancholy a subject, I intreat you. Do not again wound my Sensibility by observations on those elms. They remind me of Augustus. He was like them, tall, magestic -- he possessed that noble grandeur which you admire in them."
I was silent, fearfull lest I might any more unwillingly distress her by fixing on any other subject of conversation which might again remind her of Augustus.
"Why do you not speak my Laura?" (said she after a short pause) "I cannot support this silence -- you must not leave me to my own reflections; they ever recur to Augustus."
"What a beautifull sky! (said I) How charmingly is the azure varied by those delicate streaks of white!"
"Oh! my Laura (replied she, hastily withdrawing her Eyes from a momentary glance at the sky) do not thus distress me by calling my Attention to an object which so cruelly reminds me of my Augustus's blue satin Waistcoat striped with white! In pity to your unhappy freind, avoid a subject so distressing." What could I do? The feelings of Sophia were at that time so exquisite, and the tenderness she felt for Augustus so poignant that I had not power to start any other topic, justly fearing that it might in some unforseen manner again awaken all her sensibility by directing her thoughts to her Husband. Yet to be silent would be cruel; she had intreated me to talk.
From this Dilemma I was most fortunately releived by an accident truly apropos; it was the lucky overturning of a Gentleman's Phaeton, on the road which ran murmuring behind us. It was a most fortunate accident as it diverted the attention of Sophia from the melancholy reflections which she had been before indulging. We instantly quitted our seats and ran to the rescue of those who but a few moments before had been in so elevated a situation as a fashionably high Phaeton, but who were now laid low and sprawling in the Dust. "What an ample subject for reflection on the uncertain Enjoyments of this World, would not that Phaeton and the Life of Cardinal Wolsey afford a thinking Mind!" said I to Sophia as we were hastening to the field of Action.
She had not time to answer me, for every thought was now engaged by the horrid Spectacle before us. Two Gentlemen most elegantly attired, but weltering in their blood, was what first struck our Eyes -- we approached -- they were Edward and Augustus. -- Yes dearest Marianne they were our Husbands. Sophia shreiked and fainted on the Ground -- I screamed and instantly ran mad. -- We remained thus mutually deprived of our Senses some minutes, and on regaining them were deprived of them again. For an Hour and a Quarter did we continue in this unfortunate Situation -- Sophia fainting every moment and I running Mad as often. At length a groan from the hapless Edward (who alone retained any share of Life) restored us to ourselves. Had we indeed before imagined that either of them lived, we should have been more sparing of our Greif -- but as we had supposed when we first beheld them that they were no more, we knew that nothing could remain to be done but what we were about. No sooner, therefore, did we hear my Edward's groan than postponing our Lamentations for the present, we hastily ran to the Dear Youth and kneeling on each side of him implored him not to die. -- "Laura (said He, fixing his now languid Eyes on me) I fear I have been overturned."
I was overjoyed to find him yet sensible.
"Oh! tell me Edward (said I) tell me, I beseech you, before you die, what has befallen you since that unhappy Day in which Augustus was arrested and we were separated --"
"I will" (said he) and instantly fetching a deep sigh, Expired. -- Sophia immediately sunk again into a swoon. -- My greif was more audible. My Voice faltered, My Eyes assumed a vacant stare, my face became as pale as Death, and my Senses were considerably impaired. --
"Talk not to me of Phaetons (said I, raving in a frantic, incoherent manner) -- Give me a violin. -- I'll play to him and sooth him in his melancholy Hours -- Beware ye gentle Nymphs of Cupid's Thunderbolts, avoid the piercing Shafts of Jupiter -- Look at that Grove of Firs -- I see a Leg of Mutton -- They told me Edward was not Dead; but they deceived me -- they took him for a Cucumber --" Thus I continued wildly exclaiming on my Edward's Death. -- For two Hours did I rave thus madly and should not then have left off, as I was not in the least fatigued, had not Sophia who was just recovered from her swoon, intreated me to consider that Night was now approaching and that the Damps began to fall. "And whither shall we go (said I) to shelter us from either?" "To that white Cottage" (replied she pointing to a neat Building which rose up amidst the grove of Elms, and which I had not before observed). -- I agreed and we instantly walked to it -- we knocked at the door -- it was opened by an old Woman; on being requested to afford us a Night's Lodging, she informed us that her House was but small, that she had only two Bedrooms, but that However we should be wellcome to one of them. We were satisfied and followed the good Woman into the House, where we were greatly cheered by the sight of a comfortable fire. -- She was a Widow and had only one Daughter, who was then just seventeen -- One of the best of ages; but alas! she was very plain and her name was Bridget... Nothing, therefore, could be expected from her -- she could not be supposed to possess either exalted Ideas, Delicate Feelings or refined Sensibilities. -- She was nothing more than a mere good-tempered, civil and obliging Young Woman; as such we could scarcely dislike her -- she was only an Object of Contempt. --
Letter the 14th
Laura in continuation
ARM yourself, my amiable Young Freind, with all the philosophy you are Mistress of; summon up all the fortitude you possess, for alas! in the perusal of the following Pages your sensibility will be most severely tried. Ah! what were the Misfortunes I had before experienced, and which I have already related to you, to the one I am now going to inform you of. The Death of my Father, my Mother, and my Husband, though almost more than my gentle Nature could support, were trifles in comparison to the misfortune I am now proceeding to relate. The morning after our arrival at the Cottage, Sophia complained of a violent pain in her delicate limbs, accompanied with a disagreeable Head-ake. She attributed it to a cold caught by her continued faintings in the open air as the Dew was falling the Evening before. This, I feared, was but too probably the case; since how could it be otherwise accounted for that I should have escaped the same indisposition, but by supposing that the bodily Exertions I had undergone in my repeated fits of frenzy had so effectually circulated and warmed my Blood as to make me proof against the chilling Damps of Night, whereas Sophia, lying totally inactive on the Ground, must have been exposed to all their Severity. I was most seriously alarmed by her illness which, trifling as it may appear to you, a certain instinctive Sensibility whispered me, would in the End be fatal to her.
Alas! my fears were but too fully justified; she grew gradually worse -- and I daily became more alarmed for her. At length she was obliged to confine herself solely to the Bed allotted us by our worthy Landlady. -- Her disorder turned to a galloping Consumption and in a few Days carried her off. Amidst all my Lamentations for her (and violent you may suppose they were) I yet received some consolation in the reflection of my having paid every Attention to her that could be offered, in her illness. I had wept over her every Day -- had bathed her sweet face with my tears and had pressed her fair Hands continually in mine. -- "My beloved Laura (said she to me a few Hours before she died) take warning from my unhappy End and avoid the imprudent conduct which had occasioned it... Beware of fainting-fits... Though at the time they may be refreshing and agreeable, yet beleive me they will in the end, if too often repeated and at improper seasons, prove destructive to your Constitution... My fate will teach you this... I die a Martyr to my greif for the loss of Augustus... One fatal swoon has cost me my Life... Beware of swoons, Dear Laura... A frenzy fit is not one quarter so pernicious; it is an exercise to the Body and if not too violent, is, I dare say, conducive to Health in its consequences -- Run mad as often as you chuse; but do not faint --"
These were the last words she ever addressed to me... It was her dieing Advice to her afflicted Laura, who has ever most faithfully adhered to it.
After having attended my lamented freind to her Early Grave, I immediately (tho' late at night) left the detested Village in which she died, and near which had expired my Husband and Augustus. I had not walked many yards from it before I was overtaken by a Stage-coach, in which I instantly took a place, determined to proceed in it to Edinburgh, where I hoped to find some kind some pitying Freind who would receive and comfort me in my afflictions.
It was so dark when I entered the Coach that I could not distinguish the Number of my Fellow-travellers; I could only perceive that they were Many. Regardless, however, of anything concerning them, I gave myself up to my own sad Reflections. A general silence prevailed -- A silence, which was by nothing interrupted, but by the loud and repeated snores of one of the Party.
"What an illiterate villain must that Man be! (thought I to myself) What a total want of delicate refinement must he have, who can thus shock our senses by such a brutal Noise! He must, I am certain, be capable of every bad action! There is no crime too black for such a Character!" Thus reasoned I within myself, and doubtless such were the reflections of my fellow travellers.
At length, returning Day enabled me to behold the unprincipled Scoundrel who had so violently disturbed my feelings. It was Sir Edward, the father of my Deceased Husband. By his side sat Augusta, and on the same seat with me were your Mother and Lady Dorothea. Imagine my Surprise at finding myself thus seated amongst my old Acquaintance. Great as was my astonishment, it was yet increased, when on looking out of Windows, I beheld the Husband of Philippa, with Philippa by his side, on the Coachbox, and when on looking behind I beheld, Philander and Gustavus in the Basket. "Oh! Heavens, (exclaimed I) is it possible that I should so unexpectedly be surrounded by my nearest Relations and Connections?" These words rouzed the rest of the Party, and every eye was directed to the corner in which I sat. "Oh! my Isabel (continued I, throwing myself across Lady Dorothea into her arms) receive once more to your Bosom the unfortunate Laura. Alas! when we last parted in the Vale of Usk, I was happy in being united to the best of Edwards; I had then a Father and a Mother, and had never known misfortunes -- But now, deprived of every freind but you --"
"What! (interrupted Augusta) is my Brother dead, then? Tell us, I intreat you, what is become of him?" "Yes, cold and insensible Nymph, (replied I) that luckless Swain your Brother, is no more, and you may now glory in being the Heiress of Sir Edward's fortune."
Although I had always despised her from the Day I had overheard her conversation with my Edward, yet in civility I complied with hers and Sir Edward's intreaties that I would inform them of the whole melancholy Affair. They were greatly shocked -- even the obdurate Heart of Sir Edward and the insensible one of Augusta, were touched with Sorrow by the unhappy tale. At the request of your Mother, I related to them every other misfortune which had befallen me since we parted. Of the imprisonment of Augustus and the absence of Edward -- of our arrival in Scotland -- of our unexpected Meeting with our Grandfather and our cousins -- of our visit to Macdonald-Hall -- of the singular Service we there performed towards Janetta -- of her Father's ingratitude for it... of his inhuman Behaviour, unaccountable suspicions, and barbarous treatment of us, in obliging us to leave the House... of our Lamentations on the loss of Edward and Augustus, and finally, of the melancholy Death of my beloved Companion.
Pity and surprise were strongly depictured in your Mother's Countenance, during the whole of my narration, but I am sorry to say, that to the eternal reproach of her Sensibility, the latter infinitely predominated. Nay, faultless as my Conduct had certainly been during the whole course of my late Misfortunes and Adventures, she pretended to find fault with my Behaviour in many of the situations in which I had been placed. As I was sensible myself that I had always behaved in a manner which reflected Honour on my Feelings and Refinement, I paid little attention to what she said, and desired her to satisfy my Curiosity by informing me how she came there, instead of wounding my spotless reputation with unjustifiable Reproaches. As soon as she had complyed with my wishes in this particular and had given me an accurate detail of every thing that had befallen her since our separation (the particulars of which, if you are not already acquainted with, your Mother will give you) I applied to Augusta for the same information respecting herself, Sir Edward, and Lady Dorothea.
She told me that having a considerable taste for the Beauties of Nature, her curiosity to behold the delightful scenes it exhibited in that part of the World had been so much raised by Gilpin's Tour to the Highlands, that she had prevailed on her Father to undertake a Tour to Scotland and had persuaded Lady Dorothea to accompany them. That they had arrived at Edinburgh a few Days before, and from thence had made daily Excursions into the Country around in the Stage Coach they were then in, from one of which Excursions they were at that time returning. My next enquiries were concerning Philippa and her Husband, the latter of whom, I learned, having spent all her fortune, had recourse for subsistance to the talent in which, he had always most excelled, namely, Driving, and that having sold every thing which belonged to them except their Coach, had converted it into a Stage, and in order to be removed from any of his former Acquaintance, had driven it to Edinburgh, from whence he went to Sterling every other Day; That Philippa, still retaining her affection for her ungratefull Husband, had followed him to Scotland and generally accompanied him in his little Excursions to Sterling. "It has only been to throw a little money into their Pockets (continued Augusta) that my Father has always travelled in their Coach to veiw the beauties of the Country since our arrival in Scotland -- for it would certainly have been much more agreeable to us to visit the Highlands in a Postchaise, than merely to travel from Edinburgh to Sterling and from Sterling to Edinburgh every other Day in a crouded and uncomfortable Stage." I perfectly agreed with her in her sentiments on the Affair, and secretly blamed Sir Edward for thus sacrificing his Daughter's Pleasure for the sake of a ridiculous old woman, whose folly in marrying so young a man ought to be punished. His Behaviour, however, was entirely of a peice with his general Character; for what could be expected from a man who possessed not the smallest atom of Sensibility, who scarcely knew the meaning of Simpathy, and who actually snored. --
Letter the 15th
Laura in continuation
WHEN we arrived at the town where we were to Breakfast, I was determined to speak with Philander and Gustavus, and to that purpose, as soon as I left the Carriage, I went to the Basket and tenderly enquired after their Health, expressing my fears of the uneasiness of their situation. At first they seemed rather confused at my Appearance, dreading no doubt that I might call them to account for the money which our Grandfather had left me, and which they had unjustly deprived me of, but finding that I mentioned nothing of the Matter, they desired me to step into the Basket, as we might there converse with greater ease. Accordingly I entered, and whilst the rest of the party were devouring green tea and buttered toast, we feasted ourselves in a more refined and sentimental Manner by a confidential Conversation. I informed them of every thing which had befallen me during the course of my life, and at my request they related to me every incident of theirs.
"We are the sons, as you already know, of the two youngest Daughters which Lord St. Clair had by Laurina, an Italian opera girl. Our mothers could neither of them exactly ascertain who were our Fathers, though it is generally beleived that Philander is the son of one Philip Jones, a Bricklayer, and that my Father was Gregory Staves, a Staymaker of Edinburgh. This is, however, of little consequence, for as our Mothers were certainly never married to either of them, it reflects no Dishonour on our Blood, which is of a most ancient and unpolluted kind. Bertha (the Mother of Philander) and Agatha (my own Mother) always lived together. They were neither of them very rich; their united fortunes had originally amounted to nine thousand Pounds, but as they had always lived upon the principal of it, when we were fifteen it was diminished to nine Hundred. This nine Hundred, they always kept in a Drawer in one of the Tables which stood in our common sitting Parlour, for the convenience of having it always at Hand. Whether it was from this circumstance, of its being easily taken, or from a wish of being independant, or from an excess of Sensibility (for which we were always remarkable), I cannot now determine, but certain it is that when we had reached our 15th year, we took the Nine Hundred Pounds and ran away. Having obtained this prize, we were determined to manage it with eoconomy and not to spend it either with folly or Extravagance. To this purpose, we therefore divided it into nine parcels, one of which we devoted to Victuals, the 2d to Drink, the 3d to Housekeeping, the 4th to Carriages, the 5th to Horses, the 6th to Servants, the 7th to Amusements the 8th to Cloathes and the 9th to Silver Buckles. Having thus arranged our Expences for two months (for we expected to make the nine Hundred Pounds last as long), we hastened to London, and had the good luck to spend it in 7 weeks and a Day, which was 6 Days sooner than we had intended. As soon as we had thus happily disencumbered ourselves from the weight of so much Money, we began to think of returning to our Mothers, but accidentally hearing that they were both starved to Death, we gave over the design and determined to engage ourselves to some strolling Company of Players, as we had always a turn for the Stage. Accordingly we offered our Services to one and were accepted; our Company was indeed rather small, as it consisted only of the Manager, his wife, and ourselves, but there were fewer to pay and the only inconvenience attending it was the Scarcity of Plays which, for want of People to fill the Characters, we could perform. We did not mind trifles, however. -- One of our most admired Performances was Macbeth, in which we were truly great. The Manager always played Banquo himself, his Wife my Lady Macbeth. I did the Three Witches and Philander acted all the rest. To say the truth, this tragedy was not only the Best, but the only Play we ever performed; and after having acted it all over England and Wales, we came to Scotland to exhibit it over the remainder of Great Britain. We happened to be quartered in that very Town, where you came and met your Grandfather. -- We were in the Inn-yard when his Carriage entered and perceiving by the Arms to whom it belonged, and knowing that Lord St. Clair was our Grandfather, we agreed to endeavour to get something from him by discovering the Relationship. -- You know how well it succeeded. -- Having obtained the two Hundred Pounds, we instantly left the Town, leaving our Manager and his Wife to act Macbeth by themselves, and took the road to Sterling, where we spent our little fortune with great éclat. We are now returning to Edinburgh in order to get some preferment in the Acting way; and such, my Dear Cousin, is our History."
I thanked the amiable Youth for his entertaining Narration, and after expressing my Wishes for their Welfare and Happiness, left them in their little Habitation and returned to my other Freinds who impatiently expected me.
My adventures are now drawing to a close my dearest Marianne; at least for the present.
When we arrived at Edinburgh Sir Edward told me that as the Widow of his Son, he desired I would accept from his Hands of four Hundred a year. I graciously promised that I would, but could not help observing that the unsimpathetic Baronet offered it more on account of my being the Widow of Edward than in being the refined and amiable Laura.
I took up my Residence in a romantic Village in the Highlands of Scotland where I have ever since continued, and where I can, uninterrupted by unmeaning Visits, indulge in a melancholy solitude my unceasing Lamentations for the Death of my Father, my Mother, my Husband, and my Freind.
Augusta has been for several Years united to Graham, the Man of all others most suited to her; she became acquainted with him during her stay in Scotland.
Sir Edward, in hopes of gaining an Heir to his Title and Estate, at the same time married Lady Dorothea. -- His wishes have been answered.
Philander and Gustavus, after having raised their reputation by their Performances in the Theatrical Line at Edinburgh, removed to Covent Garden, where they still Exhibit under the assumed names of Lewis and Quick.
Philippa has long paid the Debt of Nature; Her Husband, however, still continues to drive the Stage-Coach from Edinburgh to Sterling: --
Adeiu, my Dearest Marianne.
SCENE to be in the Country, Heroine the Daughter of a Clergyman, one who after having lived much in the World had retired from it and settled in a Curacy, with a very small fortune of his own. -- He, the most excellent Man that can be imagined, perfect in Character, Temper, and Manners -- without the smallest drawback or peculiarity to prevent his being the most delightful companion to his Daughter from one year's end to the other. -- Heroine a faultless Character herself, -- perfectly good, with much tenderness and sentiment, and not the least Wit -- very highly accomplished, understanding modern Languages and (generally speaking) everything that the most accomplished young Women learn, but particularly excelling in Music -- her favourite pursuit -- and playing equally well on the PianoForte and Harp -- and singing in the first stile. Her Person quite beautiful -- dark eyes and plump cheeks. -- Book to open with the description of Father and Daughter -- who are to converse in long speeches, elegant Language -- and a tone of high serious sentiment. -- The Father to be induced, at his Daughter's earnest request, to relate to her the past events of his Life. This Narrative will reach through the greatest part of the first volume -- as besides all the circumstances of his attachment to her Mother and their Marriage, it will comprehend his going to sea as Chaplain to a distinguished naval character about the Court, his going afterwards to Court himself, which introduced him to a great variety of Characters and involved him in many interesting situations, concluding with his opinions on the Benefits to result from Tithes being done away, and his having buried his own Mother (Heroine's lamented Grandmother) in consequence of the High Priest of the Parish in which she died refusing to pay her Remains the respect due to them. The Father to be of a very literary turn, an Enthusiast in Literature, nobody's Enemy but his own -- at the same time most zealous in discharge of his Pastoral Duties, the model of an exemplary Parish Priest. -- The heroine's friendship to be sought after by a young woman in the same Neighbourhood, of Talents and Shrewdness, with light eyes and a fair skin, but having a considerable degree of Wit, Heroine shall shrink from the acquaintance.
From this outset, the Story will proceed, and contain a striking variety of adventures. Heroine and her Father never above a fortnight together in one place, he being driven from his Curacy by the vile arts of some totally unprincipled and heart-less young Man, desperately in love with the Heroine, and pursuing her with unrelenting passion. -- No sooner settled in one Country of Europe than they are necessitated to quit it and retire to another -- always making new acquaintance, and always obliged to leave them. -- This will of course exhibit a wide variety of Characters -- but there will be no mixture; the scene will be for ever shifting from one Set of People to another -- but All the Good will be unexceptionable in every respect -- and there will be no foibles or weaknesses but with the Wicked, who will be completely depraved and infamous, hardly a resemblance of humanity left in them. -- Early in her career, in the progress of her first removals, Heroine must meet with the Hero -- all perfection of course -- and only prevented from paying his addresses to her by some excess of refinement. -- Wherever she goes, somebody falls in love with her, and she receives repeated offers of Marriage -- which she refers wholly to her Father, exceedingly angry that he should not be first applied to. -- Often carried away by the anti-hero, but rescued either by her Father or by the Hero -- often reduced to support herself and her Father by her Talents and work for her Bread; continually cheated and defrauded of her hire, worn down to a Skeleton, and now and then starved to death. -- At last, hunted out of civilized Society, denied the poor Shelter of the humblest Cottage, they are compelled to retreat into Kamschatka where the poor Father, quite worn down, finding his end approaching, throws himself on the Ground, and after 4 or 5 hours of tender advice and parental Admonition to his miserable Child, expires in a fine burst of Literary Enthusiasm, intermingled with Invectives against holders of Tithes. -- Heroine inconsolable for some time -- but afterwards crawls back towards her former Country -- having at least 20 narrow escapes from falling into the hands of the Anti-hero -- and at last in the very nick of time, turning a corner to avoid him, runs into the arms of the Hero himself, who having just shaken off the scruples which fetter'd him before, was at the very moment setting off in pursuit of her. -- The Tenderest and completest Eclaircissement takes place, and they are happily united. -- Throughout the whole work, Heroine to be in the most elegant Society and living in high style. The name of the work not to be Emma, but of the same sort as S. & S. and P. & P.
I visited Naples in the year 1818. On the 8th of December of that year, my companion and I crossed the Bay, to visit the antiquities which are scattered on the shores of Baiae. The translucent and shining waters of the calm sea covered fragments of old Roman villas, which were interlaced by sea-weed, and received diamond tints from the chequering of the sun-beams; the blue and pellucid element was such as Galatea might have skimmed in her car of mother of pearl; or Cleopatra, more fitly than the Nile, have chosen as the path of her magic ship. Though it was winter, the atmosphere seemed Page iii more appropriate to early spring; and its genial warmth contributed to inspire those sensations of placid delight, which are the portion of every traveller, as he lingers, loath to quit the tranquil bays and radiant promontories of Baiae.
We visited the so called Elysian Fields and Avernus: and wandered through various ruined temples, baths, and classic spots; at length we entered the gloomy cavern of the Cumaean Sibyl. Our Lazzeroni bore flaring torches, which shone red, and almost dusky, in the murky subterranean passages, whose darkness thirstily surrounding them, seemed eager to imbibe more and more of the element of light. We passed by a natural archway, leading to a second gallery, and enquired, if we could not enter there also. The guides pointed to the reflection of their torches on the water that paved it, leaving us to form our own conclusion; but adding it was a pity, for it led to the Sibyl's Cave. Our curiosity and enthusiasm were excited by this circumstance, and we insisted upon attempting the passage. As is usually the case in the prosecution of such enterprizes, the difficulties decreased on examination. We found, on each side of the humid pathway, "dry land for the sole of the foot." At length we arrived at a large, desert, dark cavern, which the Lazzeroni assured us was the Sibyl's Cave. We were sufficiently disappointed--Yet we examined it with care, as if its blank, rocky walls could still bear trace of celestial visitant. On one side was a small opening. Whither does this lead? we asked: can we enter here?--"Questo poi, no,"--said the wild looking savage, who held the torch; "you can advance but a short distance, and nobody visits it."
"Nevertheless, I will try it," said my companion; "it may lead to the real cavern. Shall I go alone, or will you accompany me?"
I signified my readiness to proceed, but our guides protested against such a measure. With great volubility, in their native Neapolitan dialect, with which we were not very familiar, they told us that there were spectres, that the roof would fall in, that it was too narrow to admit us, that there was a deep hole within, filled with water, and we might be drowned. My friend shortened the harangue, by taking the man's torch from him; and we proceeded alone.
The passage, which at first scarcely admitted us, quickly grew narrower and lower; we were almost bent double; yet still we persisted in making our way through it. At length we entered a wider space, and the low roof heightened; but, as we congratulated ourselves on this change, our torch was extinguished by a current of air, and we were left in utter darkness. The guides bring with them materials for renewing the light, but we had none--our only resource was to return as we came. We groped round the widened space to find the entrance, and after a time fancied that we had succeeded. This proved however to be a second passage, which evidently ascended. It terminated like the former; though something approaching to a ray, we could not tell whence, shed a very doubtful twilight in the space. By degrees, our eyes grew somewhat accustomed to this dimness, and we perceived that there was no direct passage leading us further; but that it was possible to climb one side of the cavern to a low arch at top, which promised a more easy path, from whence we now discovered that this light proceeded. With considerable difficulty we scrambled up, and came to another passage with still more of illumination, and this led to another ascent like the former.
After a succession of these, which our resolution alone permitted us to surmount, we arrived at a wide cavern with an arched dome-like roof. An aperture in the midst let in the light of heaven; but this was overgrown with brambles and underwood, which acted as a veil, obscuring the day, and giving a solemn religious hue to the apartment. It was spacious, and nearly circular, with a raised seat of stone, about the size of a Grecian couch, at one end. The only sign that life had been here, was the perfect snow-white skeleton of a goat, which had probably not perceived the opening as it grazed on the hill above, and had fallen headlong. Ages perhaps had elapsed since this catastrophe; and the ruin it had made above, had been repaired by the growth of vegetation during many hundred summers.
The rest of the furniture of the cavern consisted of piles of leaves, fragments of bark, and a white filmy substance, resembling the inner part of the green hood which shelters the grain of the unripe Indian corn. We were fatigued by our struggles to attain this point, and seated ourselves on the rocky couch, while the sounds of tinkling sheep-bells, and shout of shepherd-boy, reached us from above.
At length my friend, who had taken up some of the leaves strewed about, exclaimed, "This is the Sibyl's cave; these are Sibylline leaves." On examination, we found that all the leaves, bark, and other substances, were traced with written characters. What appeared to us more astonishing, was that these writings were expressed in various languages: some unknown to my companion, ancient Chaldee, and Egyptian hieroglyphics, old as the Pyramids. Stranger still, some were in modern dialects, English and Italian. We could make out little by the dim light, but they seemed to contain prophecies, detailed relations of events but lately passed; names, now well known, but of modern date; and often exclamations of exultation or woe, of victory or defeat, were traced on their thin scant pages. This was certainly the Sibyl's Cave; not indeed exactly as Virgil describes it, but the whole of this land had been so convulsed by earthquake and volcano, that the change was not wonderful, though the traces of ruin were effaced by time; and we probably owed the preservation of these leaves, to the accident which had closed the mouth of the cavern, and the swift-growing vegetation which had rendered its sole opening impervious to the storm. We made a hasty selection of such of the leaves, whose writing one at least of us could understand; and then, laden with our treasure, we bade adieu to the dim hypaethric cavern, and after much difficulty succeeded in rejoining our guides.
During our stay at Naples, we often returned to this cave, sometimes alone, skimming the sun-lit sea, and each time added to our store. Since that period, whenever the world's circumstance has not imperiously called me away, or the temper of my mind impeded such study, I have been employed in deciphering these sacred remains. Their meaning, wondrous and eloquent, has often repaid my toil, soothing me in sorrow, and exciting my imagination to daring flights, through the immensity of nature and the mind of man. For awhile my labours were not solitary; but that time is gone; and, with the selected and matchless companion of my toils, their dearest reward is also lost to me--
Di mie tenere frondi altro lavoro
Credea mostrarte; e qual fero pianeta
Ne' nvidiò insieme, o mio nobil tesoro?*
I present the public with my latest discoveriesPage ix in the slight Sibylline pages. Scattered and unconnected as they were, I have been obliged to add links, and model the work into a consistent form. But the main substance rests on the truths contained in these poetic rhapsodies, and the divine intuition which the Cumaean damsel obtained from heaven.
I have often wondered at the subject of her verses, and at the English dress of the Latin poet. Sometimes I have thought, that, obscure and chaotic as they are, they owe their present form to me, their decipherer. As if we should give to another artist, the painted fragments which form the mosaic copy of Raphael's Transfiguration in St. Peter's; he would put them together in a form, whose mode would be fashioned by his own peculiar mind and talent. Doubtless the leaves of the Cumaean Sibyl have suffered distortion and diminution of interest and excellence in my hands. My only excuse for thus transforming them, is that they were unintelligible in their pristine condition.
My labours have cheered long hours of solitude, and taken me out of a world, which has averted its once benignant face from me, to one glowing with imagination and power. Will my readers ask how I could find solace from the narration of misery and woeful change? This is one of the mysteries of our nature, which holds full sway over me, and from whose influence I cannot escape. I confess, that I have not been unmoved by the development of the tale; and that I have been depressed, nay, agonized, at some parts of the recital, which I have faithfully transcribed from my materials. Yet such is human nature, that the excitement of mind was dear to me, and that the imagination, painter of tempest and earthquake, or, worse, the stormy and ruin-fraught passions of man, softened my real sorrows and endless regrets, by clothing these fictitious ones in that ideality, which takes the mortal sting from pain.
I hardly know whether this apology is necessary. For the merits of my adaptation and translation must decide how far I have well bestowed my time and imperfect powers, in giving form and substance to the frail and attenuated Leaves of the Sibyl.
This is a memorable anniversary for me; on it I complete my three hundred and twenty-third year!
The Wandering Jew?--certainly not. More than eighteen centuries have passed over his head. In comparison with him, I am a very young Immortal.
Am I, then, immortal? This is a question which I have asked myself, by day and night, for now three hundred and three years, and yet cannot answer it. I detected a gray hair amidst my brown locks this very day-- that surely signifies decay. Yet it may have remained concealed there for three hundred years--for some persons have become entirely white headed before twenty years of age.
I will tell my story, and my reader shall judge for me. I will tell my story, and so contrive to pass some few hours of a long eternity, become so wearisome to me. For ever! Can it be? to live for ever! I have heard of enchantments, in which the victims were plunged into a deep sleep, to wake, after a hundred years, as fresh as ever: I have heard of the Seven Sleepers--thus to be immortal would not be so burthensome: but, oh! the weight of never-ending time--the tedious passage of the still-succeeding hours! How happy was the fabled Nourjahad!----But to my task.
All the world has heard of Cornelius Agrippa. His memory is as immortal as his arts have made me. All the world has also heard of his scholar, who, unawares, raised [71] the foul fiend during his master's absence, and was destroyed by him. The report, true or false, of this accident, was attended with many inconveniences to the renowned philosopher. All his scholars at once deserted him--his servants disappeared. He had no one near him to put coals on his ever-burning fires while he slept, or to attend to the changeful colours of his medicines while he studied. Experiment after experiment failed, because one pair of hands was insufficient to complete them: the dark spirits laughed at him for not being able to retain a single mortal in his service.
I was then very young--very poor--and very much. in love. I had been for about a year the pupil of Cornelius, though I was absent when this accident took place. On my return, my friends implored me not to return to the alchymist's abode. I trembled as I listened to the dire tale they told; I required no second warning; and when Cornelius came and offered me a purse of gold if I would remain under his roof, I felt as if Satan himself tempted me. My teeth chattered--my hair stood on end:--I ran off as fast as my trembling knees would permit.
My failing steps were directed whither for two years they had every evening been attracted,--a gently bubbling spring of pure living waters, beside which lingered a dark-haired girl, whose beaming eyes were fixed on the path I was accustomed each night to tread. I cannot remember the hour when I did not love Bertha; we had been neighbours and playmates from infancy--her parents, like mine, were of humble life, yet respectable--our attachment had been a source of pleasure to them. In an evil hour, a malignant fever carried off both her father and mother, and Bertha became an orphan. She would have found a home beneath my paternal roof, but, unfortunately, the old lady of the near castle, rich, childless, and solitary, declared her intention to adopt her. Henceforth Bertha was clad in silk--inhabited a [72] marble palace--and was looked on as being highly favoured by fortune. But in her new situation among her new associates, Bertha remained true to the friend of her humbler days; she often visited the cottage of my father, and when forbidden to go thither, she would stray towards the neighbouring wood, and meet me beside its shady fountain.
She often declared that she owed no duty to her new protectress equal in sanctity to that which bound us. Yet still I was too poor to marry, and she grew weary of being tormented on my account. She had a haughty but an impatient spirit, and grew angry at the obstacles that prevented our union. We met now after an absence, and she had been sorely beset while I was away; she complained bitterly, and almost reproached me for being poor. I replied hastily,--
"I am honest, if I am poor!--were I not, I might soon become rich!"
This exclamation produced a thousand questions. I feared to shock her by owning the truth, but she drew it from me; and then, casting a look of disdain on me, she said--
"You pretend to love, and you fear to face the Devil for my sake!"
I protested that I had only dreaded to offend her;--while she dwelt on the magnitude of the reward that I should receive. Thus encouraged-- shamed by her--led on by love and hope, laughing at my late fears, with quick steps and a light heart, I returned to accept the offers of the alchymist, and was instantly installed in my office.
A year passed away. I became possessed of no insignificant sum of money. Custom had banished my fears. In spite of the most painful vigilance, I had never detected the trace of a cloven foot; nor was the studious silence of our abode ever disturbed by demoniac howls. I still continued my stolen interviews with Bertha, and Hope dawned on me--[73] Hope--but not perfect joy; for Bertha fancied that love and security were enemies, and her pleasure was to divide them in my bosom. Though true of heart, she was somewhat of a coquette in manner; and I was jealous as a Turk. She slighted me in a thousand ways, yet would never acknowledge herself to be in the wrong. She would drive me mad with anger, and then force me to beg her pardon. Sometimes she fancied that I was not sufficiently submissive, and then she had some story of a rival, favoured by her protectress. She was surrounded by silk-clad youths--the rich and gay--What chance had the sad-robed scholar of Cornelius compared with these?
On one occasion, the philosopher made such large demands upon my time, that I was unable to meet her as I was wont. He was engaged in some mighty work, and I was forced to remain, day and night, feeding his furnaces and watching his chemical preparations. Bertha waited for me in vain at the fountain. Her haughty spirit fired at this neglect; and when at last I stole out during the few short minutes allotted to me for slumber, and hoped to be consoled by her, she received me with disdain, dismissed me in scorn, and vowed that any man should possess her hand rather than he who could not be in two places at once for her sake. She would be revenged!--And truly she was. In my dingy retreat I heard that she had been hunting, attended by Albert Hoffer. Albert Hoffer was favoured by her protectress, and the three passed in cavalcade before my smoky window. Methought that they mentioned my name--it was followed by a laugh of derision, as her dark eyes glanced contemptuously towards my abode.
Jealousy, with all its venom, and all its misery, entered my breast. Now I shed a torrent of tears, to think that I should never call her mine; and, anon, I imprecated a thousand [74] curses on her inconstancy. Yet, still I must stir the fires of the alchymist, still attend on the changes of his unintelligible medicines.
Cornelius had watched for three days and nights, nor closed his eyes. The progress of his alembics was slower than he expected: in spite of his anxiety, sleep weighed upon his eyelids. Again and again he threw off drowsiness with more than human energy; again and again it stole away his senses. He eyed his crucibles wistfully. "Not ready yet," he murmured; "will another night pass before the work is accomplished? Winzy, you are vigilant--you are faithful--you have slept, my boy--you slept last night. Look at that glass vessel. The liquid it contains is of a soft rose-colour: the moment it begins to change its hue, awaken me--till then I may close my eyes. First, it will turn white, and then emit golden flashes; but wait not till then; when the rose-colour fades, rouse me." I scarcely heard the last words, muttered, as they were, in sleep. Even then he did not quite yield to nature. "Winzy, my boy," he again said, "do not touch the vessel--do not put it to your lips; it is a philter--a philter to cure love; you would not cease to love your Bertha--beware to drink!"
And he slept. His venerable head sunk on his breast, and I scarce heard his regular breathing. For a few minutes I watched the vessel--the rosy hue of the liquid remained unchanged. Then my thoughts wandered --they visited the fountain, and dwelt on a thousand charming scenes never to be renewed--never! Serpents and adders were in my heart as the word "Never!" half formed itself on my lips. False girl!--false and cruel! Never more would she smile on me as that evening she smiled on Albert. Worthless, detested woman! I would not remain unrevenged--she should see Albert expire at her feet--she should die beneath my vengeance. She had smiled in disdain and triumph--she knew [75] my wretchedness and her power. Yet what power had she?--the power of exciting my hate--my utter scorn--my--oh, all but indifference! Could I attain that--could I regard her with careless eyes, transferring my rejected love to one fairer and more true, that were indeed a victory!
A bright flash darted before my eyes. I had forgotten the medicine of the adept; I gazed on it with wonder: flashes of admirable beauty, more bright than those which the diamond emits when the sun's rays are on it, glanced from the surface of the liquid; an odour the most fragrant and grateful stole over my sense; the vessel seemed one globe of living radiance, lovely to the eye, and most inviting to the taste. The first thought, instinctively inspired by the grosser sense, was, I will--I must drink. I raised the vessel to my lips. "It will cure me of love--of torture!" Already I had quaffed half of the most delicious liquor ever tasted by the palate of man, when the philosopher stirred. I started--I dropped the glass--the fluid flamed and glanced along the floor, while I felt Cornelius's gripe at my throat, as he shrieked aloud, "Wretch! you have destroyed the labour of my life!"
The philosopher was totally unaware that I had drunk any portion of his drug. His idea was, and I gave a tacit assent to it, that I had raised the vessel from curiosity, and that, frighted at its brightness, and the flashes of intense light it gave forth, I had let it fall. I never undeceived him. The fire of the medicine was quenched--the fragrance died away--he grew calm, as a philosopher should under the heaviest trials, and dismissed me to rest.
I will not attempt to describe the sleep of glory and bliss which bathed my soul in paradise during the remaining hours of that memorable night. Words would be faint and shallow types of my enjoyment, or of the gladness that possessed my bosom when I woke. I trod air--my thoughts were in heaven. Earth appeared heaven, and my inheritance upon [76] it was to be one trance of delight. "This it is to be cured of love," I thought; "I will see Bertha this day, and she will find her lover cold and regardless: too happy to be disdainful, yet how utterly indifferent to her!"
The hours danced away. The philosopher, secure that he had once succeeded, and believing that he might again, began to concoct the same medicine once more. He was shut up with his books and drugs, and I had a holiday. I dressed myself with care; I looked in an old but polished shield, which served me for a mirror; methought my good looks had wonderfully improved. I hurried beyond the precincts of the town, joy in my soul, the beauty of heaven and earth around me. I turned my steps towards the castle--I could look on its lofty turrets with lightness of heart, for I was cured of love. My Bertha saw me afar off, as I came up the avenue. I know not what sudden impulse animated her bosom, but at the sight, she sprung with a light fawn-like bound down the marble steps, and was hastening towards me. But I had been perceived by another person. The old high-born hag, who called herself her protectress, and was her tyrant, had seen me, also; she hobbled, panting, up the terrace; a page, as ugly as herself, held up her train, and fanned her as she hurried along, and stopped my fair girl with a "How, now, my bold mistress? whither so fast? Back to your cage--hawks are abroad!"
Bertha clasped her hands--her eyes were still bent on my approaching figure. I saw the contest. How I abhorred the old crone who checked the kind impulses of my Bertha's softening heart. Hitherto, respect for her rank had caused me to avoid the lady of the castle; now I disdained such trivial considerations. I was cured of love, and lifted above all human fears; I hastened forwards, and soon reached the terrace. How lovely Bertha looked! her eyes flashing fire, her cheeks glowing with impatience and anger, she was a [77] thousand times more graceful and charming than ever--I no longer loved--Oh! no, I adored--worshipped--idolized her!
She had that morning been persecuted, with more than usual vehemence, to consent to an immediate marriage with my rival. She was reproached with the encouragement that she had shown him--she was threatened with being turned out of doors with disgrace and shame. Her proud spirit rose in arms at the threat; but when she remembered the scorn that she had heaped upon me, and how, perhaps, she had thus lost one whom she now regarded as her only friend, she wept with remorse and rage. At that moment I appeared. "O, Winzy!" she exclaimed, "take me to your mother's cot; swiftly let me leave the detested luxuries and wretchedness of this noble dwelling--take me to poverty and happiness."
I clasped her in my arms with transport. The old lady was speechless with fury, and broke forth into invective only when we were far on our road to my natal cottage. My mother received the fair fugitive, escaped from a gilt cage to nature and liberty, with tenderness and joy; my father, who loved her, welcomed her heartily; it was a day of rejoicing, which did not need the addition of the celestial potion of the alchymist to steep me in delight.
Soon after this eventful day, I became the husband of Bertha. I ceased to be the scholar of Cornelius, but I continued his friend. I always felt grateful to him for having, unawares, procured me that delicious draught of a divine elixir, which, instead of curing me of love (sad cure! solitary and joyless remedy for evils which seem blessings to the memory), had inspired me with courage and resolution, thus winning for me an inestimable treasure in my Bertha.
I often called to mind that period of trance-like inebriation with wonder. The drink of Cornelius had not fulfilled the task for which he affirmed that it had been prepared, but its [78] effects were more potent and blissful than words can express.

They had faded by degrees, yet they lingered long--and painted life in hues of splendour. Bertha often wondered at my lightness of heart and unaccustomed gaiety; for, before, I had been rather serious, or even sad, in my disposition. She loved me the better for my cheerful temper, and our days were winged by joy.
Five years afterwards I was suddenly summoned to the bedside of the dying Cornelius. He had sent for me in haste, conjuring my instant presence. I found him stretched on his pallet, enfeebled even to death; all of life that yet remained animated his piercing eyes, and they were fixed on a glass vessel, full of a roseate liquid.
"Behold," he said, in a broken and inward voice, "the vanity of human wishes! a second time my hopes are about to be crowned, a second time they are destroyed. Look at that liquor--you remember five years ago I had prepared the same, with the same success;--then, as now, my thirsting lips expected to taste the immortal elixir--you dashed it from me! and at present it is too late."
He spoke with difficulty, and fell back on his pillow. I could not help saying,--
"How, revered master, can a cure for love restore you to life?"
A faint smile gleamed across his face as I listened earnestly to his scarcely intelligible answer. "A cure for love and for all things--the Elixir of Immortality. Ah! if now I might drink, I should live for ever!"
As he spoke, a golden flash gleamed from the fluid; a well-remembered fragrance stole over the air; he raised himself, all weak as he was-- strength seemed miraculously to re-enter his frame--he stretched forth his hand--a loud explosion startled me--a ray of fire shot up from the elixir, and [79] the glass vessel which contained it was shivered to atoms! I turned my eyes towards the philosopher; he had fallen back--his eyes were glassy--his features rigid--he was dead!
But I lived, and was to live for ever! So said the unfortunate alchymist, and for a few days I believed his words. I remembered the glorious drunkenness that had followed my stolen draught. I reflected on the change I had felt in my frame--in my soul. The bounding elasticity of the one--the buoyant lightness of the other. I surveyed myself in a mirror, and could perceive no change in my features during the space of the five years which had elapsed. I remembered the radiant hues and grateful scent of that delicious beverage--worthy the gift it was capable of bestowing----I was, then, IMMORTAL!
A few days after I laughed at my credulity. The old proverb, that "a prophet is least regarded in his own country," was true with respect to me and my defunct master. I loved him as a man--I respected him as a sage--but I derided the notion that he could command the powers of darkness, and laughed at the superstitious fears with which he was regarded by the vulgar. He was a wise philosopher, but had no acquaintance with any spirits but those clad in flesh and blood. His science was simply human; and human science, I soon persuaded myself, could never conquer nature's laws so far as to imprison the soul for ever within its carnal habitation. Cornelius had brewed a soul-refreshing drink--more inebriating than wine--sweeter and more fragrant than any fruit: it possessed probably strong medicinal powers, imparting gladness to the heart and vigor to the limbs; but its effects would wear out; already were they diminished in my frame. I was a lucky fellow to have quaffed health and joyous spirits, and perhaps long life, at my master's hands; but my good fortune ended there: longevity was far different from immortality. [80]
I continued to entertain this belief for many years. Sometimes a thought stole across me--Was the alchymist indeed deceived? But my habitual credence was, that I should meet the fate of all the children of Adam at my appointed time--a little late, but still at a natural age. Yet it was certain that I retained a wonderfully youthful look. I was laughed at for my vanity in consulting the mirror so often, but I consulted it in vain--my brow was untrenched--my cheeks--my eyes--my whole person continued as untarnished as in my twentieth year.
I was troubled. I looked at the faded beauty of Bertha--I seemed more like her son. By degrees our neighbours began to make similar observations, and I found at last that I went by the name of the Scholar bewitched. Bertha herself grew uneasy. She became jealous and peevish, and at length she began to question me. We had no children; we were all in all to each other; and though, as she grew older, her vivacious spirit became a little allied to ill-temper, and her beauty sadly diminished, I cherished her in my heart as the mistress I had idolized, the wife I had sought and won with such perfect love.
At last our situation became intolerable: Bertha was fifty--I twenty years of age. I had, in very shame, in some measure adopted the habits of a more advanced age; I no longer mingled in the dance among the young and gay, but my heart bounded along with them while I restrained my feet; and a sorry figure I cut among the Nestors of our village. But before the time I mention, things were altered--we were universally shunned; we were--at least, I was--reported to have kept up an iniquitous acquaintance with some of my former master's supposed friends. Poor Bertha was pitied, but deserted. I was regarded with horror and detestation.
What was to be done? we sat by our winter fire--poverty [81] had made itself felt, for none would buy the produce of my farm; and often I had been forced to journey twenty miles, to some place where I was not known, to dispose of our property. It is true we had saved something for an evil day--that day was come.
We sat by our lone fireside--the old-hearted youth and his antiquated wife. Again Bertha insisted on knowing the truth; she recapitulated all she had ever heard said about me, and added her own observations. She conjured me to cast off the spell; she described how much more comely grey hairs were than my chestnut locks; she descanted on the reverence and respect due to age--how preferable to the slight regard paid to mere children: could I imagine that the despicable gifts of youth and good looks outweighed disgrace, hatred, and scorn? Nay, in the end I should be burnt as a dealer in the black art, while she, to whom I had not deigned to communicate any portion of my good fortune, might be stoned as my accomplice. At length she insinuated that I must share my secret with her, and bestow on her like benefits to those I myself enjoyed, or she would denounce me--and then she burst into tears.
Thus beset, methought it was the best way to tell the truth. I revealed it as tenderly as I could, and spoke only of a very long life, not of immortality--which representation, indeed, coincided best with my own ideas. When I ended, I rose and said,
"And now, my Bertha, will you denounce the lover of your youth? --You will not, I know. But it is too hard, my poor wife, that you should suffer from my ill-luck and the accursed arts of Cornelius. I will leave you--you have wealth enough, and friends will return in my absence. I will go; young as I seem, and strong as I am, I can work and gain my bread among strangers, unsuspected and unknown. I loved you in youth; God is my witness that I would [82] not desert you in age, but that your safety and happiness require it."
I took my cap and moved towards the door; in a moment Bertha's arms were round my neck, and her lips were pressed to mine. "No, my husband, my Winzy," she said, "you shall not go alone--take me with you; we will remove from this place, and, as you say, among strangers we shall be unsuspected and safe. I am not so very old as quite to shame you, my Winzy; and I dare say the charm will soon wear off, and, with the blessing of God, you will become more elderly-looking, as is fitting; you shall not leave me."
I returned the good soul's embrace heartily. "I will not, my Bertha; but for your sake I had not thought of such a thing. I will be your true, faithful husband while you are spared to me, and do my duty by you to the last."
The next day we prepared secretly for our emigration. We were obliged to make great pecuniary sacrifices--it could not be helped. We realised a sum sufficient, at least, to maintain us while Bertha lived; and, without saying adieu to any one, quitted our native country to take refuge in a remote part of western France.
It was a cruel thing to transport poor Bertha from her native village, and the friends of her youth, to a new country, new language, new customs. The strange secret of my destiny rendered this removal immaterial to me; but I compassionated her deeply, and was glad to perceive that she found compensation for her misfortunes in a variety of little ridiculous circumstances. Away from all tell-tale chroniclers, she sought to decrease the apparent disparity of our ages by a thousand feminine arts--rouge, youthful dress, and assumed juvenility of manner. I could not be angry-- Did not I myself wear a mask? Why quarrel with hers, because it was less successful? I grieved deeply when I remembered that this was my Bertha, whom I had loved so fondly, and won [83] with such transport--the dark eyed, dark-haired girl, with smiles of enchanting archness and a step like a fawn--this mincing, simpering, jealous old woman. I should have revered her gray locks and withered cheeks; but thus!----It was my, work, I knew; but I did not the less deplore this type of human weakness.
Her jealousy never slept. Her chief occupation was to discover that, in spite of outward appearances, I was myself growing old. I verily believe that the poor soul loved me truly in her heart, but never had woman so tormenting a mode of displaying fondness. She would discern wrinkles in my face and decrepitude in my walk, while I bounded along in youthful vigour, the youngest looking of twenty youths. I never dared address another woman: on one occasion, fancying that the belle of the village regarded me with favouring eyes, she bought me a gray wig. Her constant discourse among her acquaintances was, that though I looked so young, there was ruin at work within my frame; and she affirmed that the worst symptom about me was my apparent health. My youth was a disease, she said, and I ought at all times to prepare, if not for a sudden and awful death, at least to awake some morning white-headed, and bowed down with all the marks of advanced years. I let her talk--I often joined in her conjectures. Her warnings chimed in with my never-ceasing speculations concerning my state, and I took an earnest, though painful, interest in listening to all that her quick wit and excited imagination could say on the subject.
Why dwell on these minute circumstances? We lived on for many long years. Bertha became bed-rid and paralytic: I nursed her as mother might a child. She grew peevish, and still harped upon one string--of how long I should survive her. It has ever been a source of consolation to me, that I performed my duty scrupulously towards her. She had been mine in youth, she was mine in age, and at last, when [84] I heaped the sod over her corpse, I wept to feel that I had lost all that really bound me to humanity.
Since then how many have been my cares and woes, how few and empty my enjoyments! I pause here in my history--I will pursue it no further. A sailor without rudder or compass, tossed on a stormy sea--a traveller lost on a wide-spread heath, without landmark or star to him--such have I been: more lost, more hopeless than either. A nearing ship, a gleam from some far cot, may save them; but I have no beacon except the hope of death.
Death! mysterious, ill-visaged friend of weak humanity! Why alone of all mortals have you cast me from your sheltering fold? O, for the peace of the grave! the deep silence of the iron-bound tomb! that thought would cease to work in my brain, and my heart beat no more with emotions varied only by new forms of sadness!
Am I immortal? I return to my first question. In the first place, is it not more probable that the beverage of the alchymist was fraught rather with longevity than eternal life? Such is my hope. And then be it remembered that I only drank half of the potion prepared by him. Was not the whole necessary to complete the charm? To have drained half the Elixir of Immortality is but to be half immortal--my For-ever is thus truncated and null.
But again, who shall number the years of the half of eternity? I often try to imagine by what rule the infinite may be divided. Sometimes I fancy age advancing upon me. One gray hair I have found. Fool! Do I lament? Yes, the fear of age and death often creeps coldly into my heart; and the more I live, the more I dread death, even while I abhor life. Such an enigma is man--born to perish--when he wars, as I do, against the established laws of his nature.
But for this anomaly of feeling surely I might die: the [85] medicine of the alchymist would not be proof against fire--sword--and the strangling waters. I have gazed upon the blue depths of many a placid lake, and the tumultuous rushing of many a mighty river, and have said, peace inhabits those waters; yet I have turned my steps away, to live yet another day. I have asked myself, whether suicide would be a crime in one to whom thus only the portals of the other world could be opened. I have done all, except presenting myself as a soldier or duellist, an object of destruction to my--no, not my fellow-mortals, and therefore I have shrunk away. They are not my fellows. The inextinguishable power of life in my frame, and their ephemeral existence, place us wide as the poles asunder. I could not raise a hand against the meanest or the most powerful among them.
Thus I have lived on for many a year--alone, and weary of myself-- desirous of death, yet never dying--a mortal immortal. Neither ambition nor avarice can enter my mind, and the ardent love that gnaws at my heart, never to be returned--never to find an equal on which to expend itself--lives there only to torment me.
This very day I conceived a design by which I may end all--without self-slaughter, without making another man a Cain--an expedition, which mortal frame can never survive, even endued with the youth and strength that inhabits mine. Thus I shall put my immortality to the test, and rest for ever--or return, the wonder and benefactor of the human species.
Before I go, a miserable vanity has caused me to pen these pages. I would not die, and leave no name behind. Three centuries have passed since I quaffed the fatal beverage: another year shall not elapse before, encountering gigantic dangers--warring with the powers of frost in their home--beset by famine, toil, and tempest--I yield this body, too tenacious [86] a cage for a soul which thirsts for freedom, to the destructive elements of air and water--or, if I survive, my name shall be recorded as one of the most famous among the sons of men; and, my task achieved, I shall adopt more resolute means, and, by scattering and annihilating the atoms that compose my frame, set at liberty the life imprisoned within, and so cruelly prevented from soaring from this dim earth to a sphere more congenial to its immortal essence.
As it was now evening the servant who conducted Isabella bore a torch before her. When they came to Manfred, who was walking impatiently about the gallery, he started, and said hastily—
"Take away that light, and begone."
Then shutting the door impetuously, he flung himself upon a bench against the wall, and bade Isabella sit by him. She obeyed trembling.
"I sent for you, Lady," said he—and then stopped under great appearance of confusion.
"My Lord!"
"Yes, I sent for you on a matter of great moment," resumed he. "Dry your tears, young Lady—you have lost your bridegroom. Yes, cruel fate! and I have lost the hopes of my race! But Conrad was not worthy of your beauty."
"How, my Lord!" said Isabella; "sure you do not suspect me of not feeling the concern I ought: my duty and affection would have always—"
"Think no more of him," interrupted Manfred; "he was a sickly, puny child, and Heaven has perhaps taken him away, that I might not trust the honours of my house on so frail a foundation. The line of Manfred calls for numerous supports. My foolish fondness for that boy blinded the eyes of my prudence—but it is better as it is. I hope, in a few years, to have reason to rejoice at the death of Conrad."
Words cannot paint the astonishment of Isabella. At first she apprehended that grief had disordered Manfred's understanding. Her next thought suggested that this strange discourse was designed to ensnare her: she feared that Manfred had perceived her indifference for his son: and in consequence of that idea she replied—
"Good my Lord, do not doubt my tenderness: my heart would have accompanied my hand. Conrad would have engrossed all my care; and wherever fate shall dispose of me, I shall always cherish his memory, and regard your Highness and the virtuous Hippolita as my parents."
"Curse on Hippolita!" cried Manfred. "Forget her from this moment, as I do. In short, Lady, you have missed a husband undeserving of your charms: they shall now be better disposed of. Instead of a sickly boy, you shall have a husband in the prime of his age, who will know how to value your beauties, and who may expect a numerous offspring."
"Alas, my Lord!" said Isabella, "my mind is too sadly engrossed by the recent catastrophe in your family to think of another marriage. If ever my father returns, and it shall be his pleasure, I shall obey, as I did when I consented to give my hand to your son: but until his return, permit me to remain under your hospitable roof, and employ the melancholy hours in assuaging yours, Hippolita's, and the fair Matilda's affliction."
"I desired you once before," said Manfred angrily, "not to name that woman: from this hour she must be a stranger to you, as she must be to me. In short, Isabella, since I cannot give you my son, I offer you myself."
"Heavens!" cried Isabella, waking from her delusion, "what do I hear? You! my Lord! You! My father-in-law! the father of Conrad! the husband of the virtuous and tender Hippolita!"
"I tell you," said Manfred imperiously, "Hippolita is no longer my wife; I divorce her from this hour. Too long has she cursed me by her unfruitfulness. My fate depends on having sons, and this night I trust will give a new date to my hopes."
At those words he seized the cold hand of Isabella, who was half dead with fright and horror. She shrieked, and started from him, Manfred rose to pursue her, when the moon, which was now up, and gleamed in at the opposite casement, presented to his sight the plumes of the fatal helmet, which rose to the height of the windows, waving backwards and forwards in a tempestuous manner, and accompanied with a hollow and rustling sound. Isabella, who gathered courage from her situation, and who dreaded nothing so much as Manfred's pursuit of his declaration, cried—
"Look, my Lord! see, Heaven itself declares against your impious intentions!"
"Heaven nor Hell shall impede my designs," said Manfred, advancing again to seize the Princess.
At that instant the portrait of his grandfather, which hung over the bench where they had been sitting, uttered a deep sigh, and heaved its breast.
Isabella, whose back was turned to the picture, saw not the motion, nor knew whence the sound came, but started, and said—
"Hark, my Lord! What sound was that?" and at the same time made towards the door.
Manfred, distracted between the flight of Isabella, who had now reached the stairs, and yet unable to keep his eyes from the picture, which began to move, had, however, advanced some steps after her, still looking backwards on the portrait, when he saw it quit its panel, and descend on the floor with a grave and melancholy air.
"Do I dream?" cried Manfred, returning; "or are the devils themselves in league against me? Speak, internal spectre! Or, if thou art my grandsire, why dost thou too conspire against thy wretched descendant, who too dearly pays for—" Ere he could finish the sentence, the vision sighed again, and made a sign to Manfred to follow him.
"Lead on!" cried Manfred; "I will follow thee to the gulf of perdition."
The spectre marched sedately, but dejected, to the end of the gallery, and turned into a chamber on the right hand. Manfred accompanied him at a little distance, full of anxiety and horror, but resolved. As he would have entered the chamber, the door was clapped to with violence by an invisible hand. The Prince, collecting courage from this delay, would have forcibly burst open the door with his foot, but found that it resisted his utmost efforts.
"Since Hell will not satisfy my curiosity," said Manfred, "I will use the human means in my power for preserving my race; Isabella shall not escape me."
The lady, whose resolution had given way to terror the moment she had quitted Manfred, continued her flight to the bottom of the principal staircase. There she stopped, not knowing whither to direct her steps, nor how to escape from the impetuosity of the Prince. The gates of the castle, she knew, were locked, and guards placed in the court. Should she, as her heart prompted her, go and prepare Hippolita for the cruel destiny that awaited her, she did not doubt but Manfred would seek her there, and that his violence would incite him to double the injury he meditated, without leaving room for them to avoid the impetuosity of his passions. Delay might give him time to reflect on the horrid measures he had conceived, or produce some circumstance in her favour, if she could—for that night, at least—avoid his odious purpose. Yet where conceal herself? How avoid the pursuit he would infallibly make throughout the castle?
As these thoughts passed rapidly through her mind, she recollected a subterraneous passage which led from the vaults of the castle to the church of St. Nicholas. Could she reach the altar before she was overtaken, she knew even Manfred's violence would not dare to profane the sacredness of the place; and she determined, if no other means of deliverance offered, to shut herself up for ever among the holy virgins whose convent was contiguous to the cathedral. In this resolution, she seized a lamp that burned at the foot of the staircase, and hurried towards the secret passage.
The lower part of the castle was hollowed into several intricate cloisters; and it was not easy for one under so much anxiety to find the door that opened into the cavern. An awful silence reigned throughout those subterraneous regions, except now and then some blasts of wind that shook the doors she had passed, and which, grating on the rusty hinges, were re-echoed through that long labyrinth of darkness. Every murmur struck her with new terror; yet more she dreaded to hear the wrathful voice of Manfred urging his domestics to pursue her.
She trod as softly as impatience would give her leave, yet frequently stopped and listened to hear if she was followed. In one of those moments she thought she heard a sigh. She shuddered, and recoiled a few paces. In a moment she thought she heard the step of some person. Her blood curdled; she concluded it was Manfred. Every suggestion that horror could inspire rushed into her mind. She condemned her rash flight, which had thus exposed her to his rage in a place where her cries were not likely to draw anybody to her assistance. Yet the sound seemed not to come from behind. If Manfred knew where she was, he must have followed her. She was still in one of the cloisters, and the steps she had heard were too distinct to proceed from the way she had come. Cheered with this reflection, and hoping to find a friend in whoever was not the Prince, she was going to advance, when a door that stood ajar, at some distance to the left, was opened gently: but ere her lamp, which she held up, could discover who opened it, the person retreated precipitately on seeing the light.
Isabella, whom every incident was sufficient to dismay, hesitated whether she should proceed. Her dread of Manfred soon outweighed every other terror. The very circumstance of the person avoiding her gave her a sort of courage. It could only be, she thought, some domestic belonging to the castle. Her gentleness had never raised her an enemy, and conscious innocence made her hope that, unless sent by the Prince's order to seek her, his servants would rather assist than prevent her flight. Fortifying herself with these reflections, and believing by what she could observe that she was near the mouth of the subterraneous cavern, she approached the door that had been opened; but a sudden gust of wind that met her at the door extinguished her lamp, and left her in total darkness.
Adeline retired early to her room, which adjoined on one side to Madame La Motte's, and on the other to the closet formerly mentioned. It was spacious and lofty, and what little furniture it contained was falling to decay; but, perhaps, the present tone of her spirits might contribute more than these circumstances to give that air of melancholy, which seemed to reign in it. She was unwilling to go to bed, left the dreams that had lately pursued her should return; and determined to sit up till she found herself oppressed by sleep, when it was probable her rest would be profound. She placed the light on a small table, and, taking a book, continued to read for above an hour, till her mind refused any longer to abstract itself from its own cares, and she sat for some time leaning pensively on her arm.
The wind was high, and as it whistled through the desolate apartment, and shook the feeble doors, she often started, and sometimes even thought she heard sighs between the pauses of the gust; but she checked these illusions, which the hour of the night and her own melancholy imagination conspired to raise. As she sat musing, her eyes fixed on the opposite wall, she perceived the arras, with which the room was hung, wave backwards and forwards; she continued to observe it for some minutes, and then rose to examine it farther. It was moved by the wind; and she blushed at the momentary fear it had excited: but she observed that the tapestry was more strongly agitated in one particular place than elsewhere, and a noise that seemed something more than that of the wind issued thence. The old bedstead, which La Motte had found in this apartment, had been removed to accommodate Adeline, and it was behind the place where this had stood, that the wind seemed to rush with particular force: curiosity prompted her to examine still farther; she felt about the tapestry, and perceiving the wall behind shake under her hand, she lifted the arras, and discovered a small door, whose loosened hinges admitted the wind, and occasioned the noise she had heard.
The door was held only by a bolt, having undrawn which, and brought the light, she descended by a few steps into another chamber: she instantly remembered her dreams. The chamber was not much like that in which she had seen the dying Chevalier, and afterwards the bier; but it gave her a confused remembrance of one through which she had passed. Holding up the light to examine it more fully, she was convinced by its structure that it was part of the ancient foundation. A shattered casement, placed high from the floor, seemed to be the only opening to admit light. She observed a door on the opposite side of the apartment; and after some moments of hesitation, gained courage, and determined to pursue the inquiry. "A mystery seems to hang over these chambers," said she, "which it is, perhaps, my lot to develope; I will, at least, see to what that door leads."
She stepped forward, and having unclosed it, proceeded with faltering steps along a suite of apartments, resembling the first in style and condition, and terminating in one exactly like that where her dream had represented the dying person; the remembrance struck so forcibly upon her imagination, that she was in danger of fainting; and looking round the room, almost expected to see the phantom of her dream.
Unable to quit the place, she sat down on some old lumber to recover herself, while her spirits were nearly overcome by a superstitious dread, such as she had never felt before. She wondered to what part of the abbey these chambers belonged, and that they had so long escaped detection. The casements were all too high to afford any information from without. When she was sufficiently composed to consider the direction of the rooms, and the situation of the abbey, there appeared not a doubt that they formed an interior part of the original building.
As these reflections passed over her mind, a sudden gleam of moonlight fell upon some object without the casement. Being now sufficiently composed to wish to pursue the inquiry; and believing this object might afford her some means of learning the situation of these rooms, she combated her remaining terrors, and, in order to distinguish it more clearly, removed the light to an outer chamber; but before she could return, a heavy cloud was driven over the face of the moon, and all without was perfectly dark: she stood for some moments waiting a returning gleam, but the obscurity continued. As she went softly back for the light, her foot stumbled over something on the floor, and while she stooped to examine it, the moon again shone, so that she could distinguish, through the casement, the eastern towers of the abbey. This discovery confirmed her former conjectures concerning the interior situation of these apartments. The obscurity of the place prevented her discovering what it was that had impeded her steps, but having brought the light forward, she perceived on the floor an old dagger: with a trembling hand she took it up, and upon a closer view perceived, that it was spotted and stained with rust.
Shocked and surprised, she looked round the room for some object that might confirm or destroy the dreadful suspicion which now rushed upon her mind; but she saw only a great chair, with broken arms, that stood in one corner of the room, and a table in a condition equally shattered, except that in another part lay a confused heap of things, which appeared to be old lumber. She went up to it, and perceived a broken bedstead, with some decayed remnants of furniture, covered with dust and cobwebs, and which seemed, indeed, as if they had not been moved for many years. Desirous, however, of examining farther, she attempted to raise what appeared to have been part of the bedstead, but it slipped from her hand, and, rolling to the floor, brought with it some of the remaining lumber. Adeline started aside and saved herself, and when the noise it made had ceased, she heard a small rustling sound, and as she was about to leave the chamber, saw something falling gently among the lumber.
It was a small roll of paper, tied with a string, and covered with dust. Adeline took it up, and on opening it perceived an handwriting. She attempted to read it, but the part of the manuscript she looked at was so much obliterated, that she found this difficult, though what few words were legible impressed her with curiosity and terror, and induced her to return with it immediately to her chamber.
Towards the close of day, the road wound into a deep valley. Mountains, whose shaggy steeps appeared to be inaccessible, almost surrounded it. To the east, a vista opened, that exhibited the Apennines in their darkest horrors; and the long perspective of retiring summits, rising over each other, their ridges clothed with pines, exhibited a stronger image of grandeur, than any that Emily had yet seen. The sun had just sunk below the top of the mountains she was descending, whose long shadow stretched athwart the valley, but his sloping rays, shooting through an opening of the cliffs, touched with a yellow gleam the summits of the forest, that hung upon the opposite steeps, and streamed in full splendour upon the towers and battlements of a castle, that spread its extensive ramparts along the brow of a precipice above. The splendour of these illumined objects was heightened by the contrasted shade, which involved the valley below.
'There,' said Montoni, speaking for the first time in several hours, 'is Udolpho.'
Emily gazed with melancholy awe upon the castle, which she understood to be Montoni's; for, though it was now lighted up by the setting sun, the gothic greatness of its features, and its mouldering walls of dark grey stone, rendered it a gloomy and sublime object. As she gazed, the light died away on its walls, leaving a melancholy purple tint, which spread deeper and deeper, as the thin vapour crept up the mountain, while the battlements above were still tipped with splendour. From those, too, the rays soon faded, and the whole edifice was invested with the solemn duskiness of evening. Silent, lonely, and sublime, it seemed to stand the sovereign of the scene, and to frown defiance on all, who dared to invade its solitary reign. As the twilight deepened, its features became more awful in obscurity, and Emily continued to gaze, till its clustering towers were alone seen, rising over the tops of the woods, beneath whose thick shade the carriages soon after began to ascend.
The extent and darkness of these tall woods awakened terrific images in her mind, and she almost expected to see banditti start up from under the trees. At length, the carriages emerged upon a heathy rock, and, soon after, reached the castle gates, where the deep tone of the portal bell, which was struck upon to give notice of their arrival, increased the fearful emotions, that had assailed Emily. While they waited till the servant within should come to open the gates, she anxiously surveyed the edifice: but the gloom, that overspread it, allowed her to distinguish little more than a part of its outline, with the massy walls of the ramparts, and to know, that it was vast, ancient and dreary. From the parts she saw, she judged of the heavy strength and extent of the whole. The gateway before her, leading into the courts, was of gigantic size, and was defended by two round towers, crowned by overhanging turrets, embattled, where, instead of banners, now waved long grass and wild plants, that had taken root among the mouldering stones, and which seemed to sigh, as the breeze rolled past, over the desolation around them. The towers were united by a curtain, pierced and embattled also, below which appeared the pointed arch of a huge portcullis, surmounting the gates: from these, the walls of the ramparts extended to other towers, overlooking the precipice, whose shattered outline, appearing on a gleam, that lingered in the west, told of the ravages of war.—Beyond these all was lost in the obscurity of evening.
While Emily gazed with awe upon the scene, footsteps were heard within the gates, and the undrawing of bolts; after which an ancient servant of the castle appeared, forcing back the huge folds of the portal, to admit his lord. As the carriage-wheels rolled heavily under the portcullis, Emily's heart sunk, and she seemed, as if she was going into her prison; the gloomy court, into which she passed, served to confirm the idea, and her imagination, ever awake to circumstance, suggested even more terrors, than her reason could justify.
We will now discuss in a little more detail the struggle for existence. In my future work this subject shall be treated, as it well deserves, at much greater length. The elder De Candolle and Lyell have largely and philosophically shown that all organic beings are exposed to severe competition. In regard to plants, no one has treated this subject with more spirit and ability than W. Herbert, Dean of Manchester, evidently the result of his great horticultural knowledge. Nothing is easier than to admit in words the truth of the universal struggle for life, or more difficult—at least I have found it so—than constantly to bear this conclusion in mind. Yet unless it be thoroughly engrained in the mind, I am convinced that the whole economy of nature, with every fact on distribution, rarity, abundance, extinction, and variation, will be dimly seen or quite misunderstood. We behold the face of nature bright with gladness, we often see superabundance of food; we do not see, or we forget, that the birds which are idly singing round us mostly live on insects or seeds, and are thus constantly destroying life; or we forget how largely these songsters, or their eggs, or their nestlings, are destroyed by birds and beasts of prey; we do not always bear in mind, that though food may be now superabundant, it is not so at all seasons of each recurring year.

I should premise that I use the term Struggle for Existence in a large and metaphorical sense, including dependence of one being on another, and including (which is more important) not only the life of the individual, but success in leaving progeny. Two canine animals in a time of dearth, may be truly said to struggle with each other which shall get food and live. But a plant on the edge of a desert is said to struggle for life against the drought, though more properly it should be said to be dependent on the moisture. A plant which annually produces a thousand seeds, of which on an average only one comes to maturity, may be more truly said to struggle with the plants of the same and other kinds which already clothe the ground. The missletoe is dependent on the apple and a few other trees, but can only in a far-fetched sense be said to struggle with these trees, for if too many of these parasites grow on the same tree, it will languish and die. But several seedling missletoes, growing close together on the same branch, may more truly be said to struggle with each other. As the missletoe is disseminated by birds, its existence depends on birds; and it may metaphorically be said to struggle with other fruit-bearing plants, in order to tempt birds to devour and thus disseminate its seeds rather than those of other plants. In these several senses, which pass into each other, I use for convenience sake the general term of struggle for existence.

A struggle for existence inevitably follows from the high rate at which all organic beings tend to increase. Every being, which during its natural lifetime produces several eggs or seeds, must suffer destruction during some period of its life, and during some season or occasional year, otherwise, on the principle of geometrical increase, its numbers would quickly become so inordinately great that no country could support the product. Hence, as more individuals are produced than can possibly survive, there must in every case be a struggle for existence, either one individual with another of the same species, or with the individuals of distinct species, or with the physical conditions of life. It is the doctrine of Malthus applied with manifold force to the whole animal and vegetable kingdoms; for in this case there can be no artificial increase of food, and no prudential restraint from marriage. Although some species may be now increasing, more or less rapidly, in numbers, all cannot do so, for the world would not hold them.

There is no exception to the rule that every organic being naturally increases at so high a rate, that if not destroyed, the earth would soon be covered by the progeny of a single pair. Even slow-breeding man has doubled in twenty-five years, and at this rate, in a few thousand years, there would literally not be standing room for his progeny. Linnaeus has calculated that if an annual plant produced only two seeds—and there is no plant so unproductive as this—and their seedlings next year produced two, and so on, then in twenty years there would be a million plants. The elephant is reckoned to be the slowest breeder of all known animals, and I have taken some pains to estimate its probable minimum rate of natural increase: it will be under the mark to assume that it breeds when thirty years old, and goes on breeding till ninety years old, bringing forth three pair of young in this interval; if this be so, at the end of the fifth century there would be alive fifteen million elephants, descended from the first pair.

Many cases are on record showing how complex and unexpected are the checks and relations between organic beings, which have to struggle together in the same country.

Nearly all of our orchidaceous plants absolutely require the visits of moths to remove their pollen-masses and thus to fertilise them. I have, also, reason to believe that humble-bees are indispensable to the fertilisation of the heartsease (Viola tricolor), for other bees do not visit this flower. From experiments which I have tried, I have found that the visits of bees, if not indispensable, are at least highly beneficial to the fertilisation of our clovers; but humble-bees alone visit the common red clover (Trifolium pratense), as other bees cannot reach the nectar. Hence I have very little doubt, that if the whole genus of humble-bees became extinct or very rare in England, the heartsease and red clover would become very rare, or wholly disappear. The number of humble-bees in any district depends in a great degree on the number of field-mice, which destroy their combs and nests; and Mr. H. Newman, who has long attended to the habits of humble-bees, believes that "more than two thirds of them are thus destroyed all over England." Now the number of mice is largely dependent, as every one knows, on the number of cats; and Mr. Newman says, "Near villages and small towns I have found the nests of humble-bees more numerous than elsewhere, which I attribute to the number of cats that destroy the mice." Hence it is quite credible that the presence of a feline animal in large numbers in a district might determine, through the intervention first of mice and then of bees, the frequency of certain flowers in that district!

In the case of every species, many different checks, acting at different periods of life, and during different seasons or years, probably come into play; some one check or some few being generally the most potent, but all concurring in determining the average number or even the existence of the species. In some cases it can be shown that widely-different checks act on the same species in different districts. When we look at the plants and bushes clothing an entangled bank, we are tempted to attribute their proportional numbers and kinds to what we call chance. But how false a view is this! Every one has heard that when an American forest is cut down, a very different vegetation springs up; but it has been observed that the trees now growing on the ancient Indian mounds, in the Southern United States, display the same beautiful diversity and proportion of kinds as in the surrounding virgin forests. What a struggle between the several kinds of trees must here have gone on during long centuries, each annually scattering its seeds by the thousand; what war between insect and insect—between insects, snails, and other animals with birds and beasts of prey—all striving to increase, and all feeding on each other or on the trees or their seeds and seedlings, or on the other plants which first clothed the ground and thus checked the growth of the trees! Throw up a handful of feathers, and all must fall to the ground according to definite laws; but how simple is this problem compared to the action and reaction of the innumerable plants and animals which have determined, in the course of centuries, the proportional numbers and kinds of trees now growing on the old Indian ruins!
Perhaps we could not select a better instance of the spirit which pervades the whole book than the passages in which Mr. Southey gives his opinion of the manufacturing system. There is nothing which he hates so bitterly. It is, according to him, a system more tyrannical than that of the feudal ages, a system of actual servitude, a system which destroys the bodies and degrades the minds of those who are engaged in it. He expresses a hope that the competition of other nations may drive us out of the field; that our foreign trade may decline; and that we may thus enjoy a restoration of national sanity and strength. But he seems to think that the extermination of the whole manufacturing population would be a blessing, if the evil could be removed in no other way.

Mr. Southey does not bring forward a single fact in support of these views; and, as it seems to us, there are facts which lead to a very different conclusion. In the first place, the poor-rate is very decidedly lower in the manufacturing than in the agricultural districts. If Mr. Southey will look over the Parliamentary returns on this subject, he will find that the amount of parochial relief required by the labourers in the different counties of England is almost exactly in inverse proportion to the degree in which the manufacturing system has been introduced into those counties. The returns for the years ending in March 1825, and in March 1828, are now before us. In the former year we find the poor-rate highest in Sussex, about twenty shillings to every inhabitant. Then come Buckinghamshire, Essex, Suffolk, Bedfordshire, Huntingdonshire, Kent, and Norfolk. In all these the rate is above fifteen shillings a head. We will not go through the whole. Even in Westmoreland and the North Riding of Yorkshire, the rate is at more than eight shillings. In Cumberland and Monmouthshire, the most fortunate of all the agricultural districts, it is at six shillings. But in the West Riding of Yorkshire, it is as low as five shillings; and when we come to Lancashire, we find it at four shillings, one fifth of what it is in Sussex. The returns of the year ending in March 1828 are a little, and but a little, more unfavourable to the manufacturing districts. Lancashire, even in that season of distress, required a smaller poor-rate than any other district, and little more than one fourth of the poor-rate raised in Sussex. Cumberland alone, of the agricultural districts, was as well off as the West Riding of Yorkshire. These facts seem to indicate that the manufacturer is both in a more comfortable and in a less dependent situation than the agricultural labourer.

As to the effect of the manufacturing system on the bodily health, we must beg leave to estimate it by a standard far too low and vulgar for a mind so imaginative as that of Mr. Southey, the proportion of births and deaths. We know that, during the growth of this atrocious system, this new misery, to use the phrases of Mr. Southey, this new enormity, this birth of a portentous age, this pest which no man can approve whose heart is not seared or whose understanding has not been darkened, there has been a great diminution of mortality, and that this diminution has been greater in the manufacturing towns than anywhere else. The mortality still is, as it always was, greater in towns than in the country. But the difference has diminished in an extraordinary degree. There is the best reason to believe that the annual mortality of Manchester, about the middle of the last century, was one in twenty-eight. It is now reckoned at one in forty-five. In Glasgow and Leeds a similar improvement has taken place. Nay, the rate of mortality in those three great capitals of the manufacturing districts is now considerably less than it was, fifty years ago, over England and Wales taken together, open country and all. We might with some plausibility maintain that the people live longer because they are better fed, better lodged, better clothed, and better attended in sickness, and that these improvements are owing to that increase of national wealth which the manufacturing system has produced.

Much more might be said on this subject. But to what end? It is not from bills of mortality and statistical tables that Mr. Southey has learned his political creed. He cannot stoop to study the history of the system which he abuses, to strike the balance between the good and evil which it has produced, to compare district with district, or generation with generation. We will give his own reason for his opinion, the only reason which he gives for it, in his own words:

"We remained awhile in silence looking upon the assemblage of dwellings below. Here, and in the adjoining hamlet of Millbeck, the effects of manufactures and of agriculture may be seen and compared. The old cottages are such as the poet and the painter equally delight in beholding. Substantially built of the native stone without mortar, dirtied with no white lime, and their long low roofs covered with slate; if they had been raised by the magic of some indigenous Amphion's music, the materials could not have adjusted themselves more beautifully in accord with the surrounding scene; and time has still further harmonized them with weather-stains, lichens, and moss, short grasses, and short fern, and stone-plants of various kinds. The ornamented chimneys, round or square, less adorned than those which, like little turrets, crest the houses of the Portuguese peasantry, and yet not less happily suited to their place; the hedge of clipt box beneath the windows, the rose-bushes beside the door, the little patch of flower-ground, with its tall hollyhocks in front; the garden beside, the bee-hives, and the orchard with its bank of daffodils and snow-drops, the earliest and the profusest in these parts, indicate in the owners some portion of ease and leisure, some regard to neatness and comfort, some sense of natural, and innocent, and healthful enjoyment. The new cottages of the manufacturers are upon the manufacturing pattern—naked, and in a row.
'How is it,' said I, 'that everything which is connected with manufactures presents such features of unqualified deformity? From the largest of Mammon's temples down to the poorest hovel in which his helotry are stalled, these edifices have all one character. Time will not mellow them; nature will neither clothe nor conceal them; and they will remain always as offensive to the eye as to the mind.'"

Here is wisdom. Here are the principles on which nations are to be governed. Rose-bushes and poor-rates, rather than steam-engines and independence. Mortality and cottages with weather-stains, rather than health and long life with edifices which time cannot mellow. We are told that our age has invented atrocities beyond the imagination of our fathers; that society has been brought into a state, compared with which extermination would be a blessing; and all because the dwellings of cotton spinners are naked and rectangular. Mr. Southey has found out a way, he tells us, in which the effects of manufactures and agriculture may be compared. And what is this way? To stand on a hill, to look at a cottage and a factory, and to see which is the prettier. Does Mr. Southey think that the body of the English peasantry live, or ever lived, in substantial or ornamented cottages, with box-hedges, flower-gardens, bee-hives, and orchards? If not, what is his parallel worth? We despise those mock philosophers, who think that they serve the cause of science by depreciating literature and the fine arts. But if anything could excuse their narrowness of mind, it would be such a book as this. It is not strange that, when one enthusiast makes the picturesque the test of political good, another should feel inclined to proscribe altogether the pleasures of taste and imagination.

It is not strange that, differing so widely from Mr. Southey as to the past progress of society, we should differ from him also as to its probable destiny. He thinks, that to all outward appearance, the country is hastening to destruction; but he relies firmly on the goodness of God. We do not see either the piety or the rationality of thus confidently expecting that the Supreme Being will interfere to disturb the common succession of causes and effects. We, too, rely on his goodness, on his goodness as manifested, not in extraordinary interpositions, but in those general laws which it has pleased him to establish in the physical and in the moral world. We rely on the natural tendency of the human intellect to truth, and of the natural tendency of society to improvement. We know no well authenticated instance of a people which has decidedly retrograded in civilization and prosperity, except from the influence of violent and terrible calamities, such as those which laid the Roman empire in ruins, or those which, about the beginning of the sixteenth century, desolated Italy. We know of no country which, at the end of fifty years of peace and tolerably good government, has been less prosperous than at the beginning of that period. The political importance of a state may decline, as the balance of power is disturbed by the introduction of new forces. Thus the influence of Holland and of Spain is much diminished. But are Holland and Spain poorer than formerly? We doubt it. Other countries have outrun them. But we suspect that they have been positively, though not relatively, advancing. We suspect that Holland is richer than when she sent her navies up the Thames, that Spain is richer than when a French king was brought captive to the footstool of Charles the Fifth.

History is full of the signs of this natural progress of society. We see in almost every part of the annals of mankind how the industry of individuals, struggling up against wars, taxes, famines, conflagrations, mischievous prohibitions, and more mischievous protections, creates faster than governments can squander, and repairs whatever invaders can destroy. We see the wealth of nations increasing, and all the arts of life approaching nearer and nearer to perfection, in spite of the grossest corruption and the wildest profusion on the part of rulers.

The present moment is one of great distress. But how small will that distress appear when we think over the history of the last forty years; a war, compared with which all other wars sink into insignificance; taxation, such as the most heavily taxed people of former times could not have conceived; a debt larger than all the public debts that ever existed in the world added together; the food of the people studiously rendered dear; the currency imprudently debased, and imprudently restored. Yet is the country poorer than in 1790? We firmly believe that, in spite of all the misgovernment of her rulers, she has been almost constantly becoming richer and richer. Now and then there has been a stoppage, now and then a short retrogression; but as to the general tendency there can be no doubt. A single breaker may recede; but the tide is evidently coming in.

If we were to prophesy that in the year 1930 a population of fifty millions, better fed, clad, and lodged than the English of our time, will cover these islands, that Sussex and Huntingdonshire will be wealthier than the wealthiest parts of the West Riding of Yorkshire now are, that cultivation, rich as that of a flower-garden, will be carried up to the very tops of Ben Nevis and Helvellyn, that machines constructed on principles yet undiscovered, will be in every house, that there will be no highways but railroads, no travelling but by steam, that our debt, vast as it seems to us, will appear to our great-grandchildren a trifling incumbrance, which might easily be paid off in a year or two, many people would think us insane. We prophesy nothing; but this we say: If any person had told the Parliament which met in perplexity and terror after the crash in 1720 that in 1830 the wealth of England would surpass all their wildest dreams, that the annual revenue would equal the principal of that debt which they considered as an intolerable burden, that for one man of ten thousand pounds then living there would be five men of fifty thousand pounds, that London would be twice as large and twice as populous, and that nevertheless the rate of mortality would have diminished to one half of what it then was, that the post-office would bring more into the exchequer than the excise and customs had brought in together under Charles the Second, that stage-coaches would run from London to York in twenty-four hours, that men would be in the habit of sailing without wind, and would be beginning to ride without horses, our ancestors would have given as much credit to the prediction as they gave to Gulliver's Travels. Yet the prediction would have been true; and they would have perceived that it was not altogether absurd, if they had considered that the country was then raising every year a sum which would have purchased the fee-simple of the revenue of the Plantagenets, ten times what supported the government of Elizabeth, three times what, in the time of Oliver Cromwell, had been thought intolerably oppressive. To almost all men the state of things under which they have been used to live seems to be the necessary state of things. We have heard it said that five per cent. is the natural interest of money, that twelve is the natural number of a jury, that forty shillings is the natural qualification of a county voter. Hence it is that, though in every age everybody knows that up to his own time progressive improvement has been taking place, nobody seems to reckon on any improvement during the next generation. We cannot absolutely prove that those are in error who tell us that society has reached a turning point, that we have seen our best days. But so said all who came before us, and with just as much apparent reason. 'A million a year will beggar us,' said the patriots of 1640. 'Two millions a year will grind the country to powder,' was the cry in 1660. 'Six millions a year, and a debt of fifty millions!' exclaimed Swift; 'the high allies have been the ruin of us.' 'A hundred and forty millions of debt!' said Junius; 'well may we say that we owe Lord Chatham more than we shall ever pay, if we owe him such a load as this.' 'Two hundred and forty millions of debt!' cried all the statesmen of 1783 in chorus; 'what abilities, or what economy on the part of a minister, can save a country so burdened?' We know that if, since 1783, no fresh debt had been incurred, the increased resources of the country would have enabled us to defray that debt at which Pitt, Fox, and Burke stood aghast, nay, to defray it over and over again, and that with much lighter taxation than what we have actually borne. On what principle is it that, when we see nothing but improvement behind us, we are to expect nothing but deterioration before us?

It is not by the intermeddling of Mr. Southey's idol, the omniscient and omnipotent State, but by the prudence and energy of the people, that England has hitherto been carried forward in civilization; and it is to the same prudence and the same energy that we now look with comfort and good hope. Our rulers will best promote the improvement of the nation by strictly confining themselves to their own legitimate duties, by leaving capital to find its most lucrative course, commodities their fair price, industry and intelligence their natural reward, idleness and folly their natural punishment, by maintaining peace, by defending property, by diminishing the price of law, and by observing strict economy in every department of the state. Let the Government do this: the People will assuredly do the rest.
It was a town of red brick, or of brick that would have been red if the smoke and ashes had allowed it; but as matters stood, it was a town of unnatural red and black like the painted face of a savage. It was a town of machinery and tall chimneys, out of which interminable serpents of smoke trailed themselves for ever and ever, and never got uncoiled. It had a black canal in it, and a river that ran purple with ill-smelling dye, and vast piles of building full of windows where there was a rattling and a trembling all day long, and where the piston of the steam-engine worked monotonously up and down, like the head of an elephant in a state of melancholy madness. It contained several large streets all very like one another, and many small streets still more like one another, inhabited by people equally like one another, who all went in and out at the same hours, with the same sound upon the same pavements, to do the same work, and to whom every day was the same as yesterday and to-morrow, and every year the counterpart of the last and the next.

These attributes of Coketown were in the main inseparable from the work by which it was sustained; against them were to be set off, comforts of life which found their way all over the world, and elegancies of life which made, we will not ask how much of the fine lady, who could scarcely bear to hear the place mentioned. The rest of its features were voluntary, and they were these.

You saw nothing in Coketown but what was severely workful. If the members of a religious persuasion built a chapel there—as the members of eighteen religious persuasions had done—they made it a pious warehouse of red brick, with sometimes (but this is only in highly ornamental examples) a bell in a birdcage on the top of it. The solitary exception was the New Church; a stuccoed edifice with a square steeple over the door, terminating in four short pinnacles like florid wooden legs. All the public inscriptions in the town were painted alike, in severe characters of black and white. The jail might have been the infirmary, the infirmary might have been the jail, the town-hall might have been either, or both, or anything else, for anything that appeared to the contrary in the graces of their construction. Fact, fact, fact, everywhere in the material aspect of the town; fact, fact, fact, everywhere in the immaterial. The M'Choakumchild school was all fact, and the school of design was all fact, and the relations between master and man were all fact, and everything was fact between the lying-in hospital and the cemetery, and what you couldn't state in figures, or show to be purchaseable in the cheapest market and saleable in the dearest, was not, and never should be, world without end, Amen.
Poverty poverty knock, the loom it is saying all day
Poverty poverty knock, gaffer's too skinny to pay
Poverty poverty knock, keepin' one eye on th clock
I know ah can guttle when ah hear me shuttle go poverty poverty knock.

Up ev'ry morning at five,
It's a wonder that we keep alive.
Tired and yawning
On the cold mornin'
It's back to that dreary old drive.
Poverty poverty knock, the loom it is saying all day
Poverty poverty knock, gaffer's too skinny to pay
Poverty poverty knock, keepin' one eye on th clock
I know ah can guttle when ah hear me shuttle go poverty poverty knock.
Oh dear, we're goin' to be late;
Gaffer is stood at the gate.
We're out o' pocket,
our wages they're docket
We'll 'a' to buy grub on the slate.
Poverty poverty knock, the loom it is saying all day
Poverty poverty knock, gaffer's too skinny to pay
Poverty poverty knock, keepin' one eye on th clock
I know ah can guttle when ah hear me shuttle go poverty poverty knock.
And when our wages they'll bring,
We're often short of a string;
And while we are fratchin'
Wi' gaffer for snatchin',
We know to his brass he will cling.
Poverty poverty knock, the loom it is saying all day
Poverty poverty knock, gaffer's too skinny to pay
Poverty poverty knock, keepin' one eye on th clock
I know ah can guttle when ah hear me shuttle go poverty poverty knock.
We've got to wet our own yarn
By dippin' it into the tarn;
It's wet and soggy
And makes us feel groggy,
And there's mice in that dirty old barn.
Poverty poverty knock, the loom it is saying all day
Poverty poverty knock, gaffer's too skinny to pay
Poverty poverty knock, keepin' one eye on th clock
I know ah can guttle when ah hear me shuttle go poverty poverty knock.
Oh dear, my poor 'ead it sings;
I should have woven three strings,
But threads are breakin'
And my back is achin',
Oh dear, I wish I had wings.
Poverty poverty knock, the loom it is saying all day
Poverty poverty knock, gaffer's too skinny to pay
Poverty poverty knock, keepin' one eye on th clock
I know ah can guttle when ah hear me shuttle go poverty poverty knock.
Sometimes a shuttle flies out
And gives some poor woman a clout.
There she lies bleedin',
But nobody's 'eedin';
Who's goin' to carry her out?
Poverty poverty knock, the loom it is saying all day
Poverty poverty knock, gaffer's too skinny to pay
Poverty poverty knock, keepin' one eye on th clock
I know ah can guttle when ah hear me shuttle go poverty poverty knock.
Tuner should tackle my loom
But he'd rather sit on his bum.
He's far too busy
A-courtin' our Lizzie,
And I cannot get him to come.
Poverty poverty knock, the loom it is saying all day
Poverty poverty knock, gaffer's too skinny to pay
Poverty poverty knock, keepin' one eye on th clock
I know ah can guttle when ah hear me shuttle go poverty poverty knock.
Lizzie is so easy led,
I think that he takes her to bed,
She always was skinny,
Now look at her pinny,
It's just about time they was wed.
I am now seventeen. My father was a cotton-spinner in Manchester, but has been dead ten years; and soon after that my mother went into the workhouse, leaving me with an aunt; and I had work in a cotton factory. As young as I was, I earned 2s. 2d. a-week at first. I can read well, and can write a little. I worked at the factory two years, and was then earning 7s. a-week. I then ran away, for I had always a roving mind; but I should have stayed if my master hadn"t knocked me about so. I thought I should make my fortune in London—I"d heard it was such a grand place. I had read in novels and romances,—halfpenny and penny books—about such things, but I"ve met with nothing of the kind. I started without money, and begged my way from Manchester to London, saying I was going up to look for work. I wanted to see the place more than anything else. I suffered very much on the road, having to be out all night often; and the nights were cold, though it was summer. When I got to London all my hopes were blighted. I could get no further. I never tried for work in London, for I believe there are no cotton factories in it; besides, I wanted to see life. I begged, and slept in the unions. I got acquainted with plenty of boys like myself. We met at the casual wards, both in London and the country. I have now been five years at this life. We were merry enough in the wards, we boys, singing and telling stories.

I liked a roving life, at first, being my own master. I was fond of going to plays, and such-like, when I got money; but now I"m getting tired of it, and wish for something else. I have tried for work at cotton factories in Lancashire and Yorkshire, but never could get any. I"ve been all over the country. I"m sure I could settle now. I couldn"t have done that two years ago, the roving spirit was so strong upon me, and the company I kept got a strong hold on me. Two winters back, there was a regular gang of us boys in London. After sleeping at a union, we would fix where to meet at night to get into another union to sleep. There were thirty of us that way, all boys; besides forty young men, and thirty young women. Sometimes we walked the streets all night. We didn"t rob, at least I never saw any robbing. We had pleasure in chaffing the policemen, and some of us got taken up. I always escaped. We got broken up in time, —some"s dead, some"s gone to sea, some into the country, some home, and some lagged. Among them were many lads very expert in reading, writing, and arithmetic. One young man—he was only twenty-five,—could speak several languages: he had been to sea. He was then begging, though a strong young man. I suppose he liked that life. some soon got tired of it. I often have suffered from cold and hunger. I never made more than 3d. a-day in money, take the year round, by begging; some make more than 6d.: but then, I"ve had meat and bread given besides. I say nothing when I beg, but that I am a poor boy out of work and starving. I never stole anything in my life. I"ve often been asked to do so by my mates. I never would. The young women steal the most. I know, least, I did know, two that kept young men, their partners, going about the country with them, chiefly by their stealing. Some do so by their prostitution. Those that go as partners are all prostitutes. There is a great deal of sickness among the young men and women, but I never was ill these last seven years. Fevers, colds, and venereal diseases, are very common.
Bryant and May, now a limited liability company, paid last year a dividend of 23 per cent. to its shareholders; two years ago it paid a dividend of 25 per cent., and the original £5 shares were then quoted for sale at £18 7s. 6d. The highest dividend paid has been 38 per cent.

Let us see how the money is made with which these monstrous dividends are paid. [The figures quoted were all taken down by myself, in the presence of three witnesses, from persons who had themselves been in the prison-house whose secrets they disclosed.]

The hour for commencing work is 6.30 in summer and 8 in winter; work concludes at 6 p.m. Half-an-hour is allowed for breakfast and an hour for dinner. This long day of work is performed by young girls, who have to stand the whole of the time. A typical case is that of a girl of 16, a piece-worker; she earns 4s. a week, and lives with a sister, employed by the same firm, who "earns good money, as much as 8s. or 9s. per week". Out of the earnings 2s. is paid for the rent of one room; the child lives on only bread-and-butter and tea, alike for breakfast and dinner, but related with dancing eyes that once a month she went to a meal where "you get coffee, and bread and butter, and jam, and marmalade, and lots of it"; now and then she goes to the Paragon, someone "stands treat, you know", and that appeared to be the solitary bit of color in her life. The splendid salary of 4s. is subject to deductions in the shape of fines; if the feet are dirty, or the ground under the bench is left untidy, a fine of 3d. is inflicted; for putting "burnts" - matches that have caught fire during the work - on the bench 1s. has been forfeited, and one unhappy girl was once fined 2s. 6d for some unknown crime. If a girl leaves four or five matches on her bench when she goes for a fresh "frame" she is fined 3d., and in some departments a fine of 3d. is inflicted for talking. If a girl is late she is shut out for "half the day", that is for the morning six hours, and 5d. is deducted out of her day's 8d. One girl was fined 1s. for letting the web twist round a machine in the endeavor to save her fingers from being cut, and was sharply told to take care of the machine, "never mind your fingers". Another, who carried out the instructions and lost a finger thereby, was left unsupported while she was helpless. The wage covers the duty of submitting to an occasional blow from a foreman; one, who appears to be a gentleman of variable temper, "clouts" them "when he is mad".

One department of the work consists in taking matches out of a frame and putting them into boxes; about three frames can be done in an hour, and ½d. is paid for each frame emptied; only one frame is given out at a time, and the girls have to run downstairs and upstairs each time to fetch the frame, thus much increasing their fatigue. One of the delights of the frame work is the accidental firing of the matches: when this happens the worker loses the work, and if the frame is injured she is fined or "sacked". 5s. a week had been earned at this by one girl I talked to.

The "fillers" get ¾d. a gross for filling boxes; at "boxing," i.e. wrapping papers round the boxes, they can earn from 4s. 6d. to 5s. a week. A very rapid "filler" has been known to earn once "as much as 9s." in a week, and 6s. a week "sometimes". The making of boxes is not done in the factory; for these 2¼d. a gross is paid to people who work in their own homes, and "find your own paste". Daywork is a little better paid than piecework, and is done chiefly by married women, who earn as much sometimes as 10s. a week, the piecework falling to the girls. Four women day workers, spoken of with reverent awe, earn - 13s. a week.

A very bitter memory survives in the factory. Mr. Theodore Bryant, to show his admiration of Mr. Gladstone and the greatness of his own public spirit, bethought him to erect a statue to that eminent statesman. In order that his workgirls might have the privilege of contributing, he stopped 1s. each out of their wages, and further deprived them of half-a-day's work by closing the factory, "giving them a holiday". ("We don't want no holidays", said one of the girls pathetically, for - needless to say - the poorer employees of such a firm lose their wages when a holiday is "given".) So furious were the girls at this cruel plundering, that many went to the unveiling of the statue with stones and bricks in their pockets, and I was conscious of a wish that some of those bricks had made an impression on Mr. Bryant's - conscience. Later they surrounded the statue - "we paid for it" they cried savagely - shouting and yelling, and a gruesome story is told that some cut their arms and let their blood trickle on the marble paid for, in very truth, by their blood. There seems to be a curious feeling that the nominal wages are 1s. higher than the money paid, but that 1s. a week is still kept back to pay for the statue and for a fountain erected by the same Mr. Bryant. This, however, appears to me to be only of the nature of a pious opinion.

Such is a bald account of one form of white slavery as it exists in London. With chattel slaves Mr. Bryant could not have made his huge fortune, for he could not have fed, clothed, and housed them for 4s. a week each, and they would have had a definite money value which would have served as a protection. But who cares for the fate of these white wage slaves? Born in slums, driven to work while still children, undersized because underfed, oppressed because helpless, flung aside as soon as worked out, who cares if they die or go on the streets, provided only that the Bryant and May shareholders get their 23 per cent., and Mr. Theodore Bryant can erect statues and buy parks? Oh if we had but a people's Dante, to make a special circle in the Inferno for those who live on this misery, and suck wealth out of the starvation of helpless girls.

Failing a poet to hold up their conduct to the execration of posterity, enshrined in deathless verse, let us strive to touch their consciences, i.e. their pockets, and let us at least avoid being "partakers of their sins", by abstaining from using their commodities.
We have suffered centuries of outrage, enforced poverty, and bitter misery. Our rights and liberties have been trampled on by an alien aristocracy, who treating us as foes, usurped our lands, and drew away from our unfortunate country all material riches. The real owners of the soil were removed to make room for cattle, and driven across the ocean to seek the means of living, and the political rights denied to them at home, while our men of thought and action were condemned to loss of life and liberty. But we never lost the memory and hope of a national existence. We appealed in vain to the reason and sense of justice of the dominant powers. Our mildest remonstrance's were met with sneers and contempt. Our appeals to arms were always unsuccessful.

Today, having no honourable alternative left, we again appeal to force as our last resource. We accept the conditions of appeal, manfully deeming it better to die in the struggle for freedom than to continue an existence of utter serfdom.

All men are born with equal rights, and in associating to protect one another and share public burdens, justice demands that such associations should rest upon a basis which maintains equality instead of destroying it.

We therefore declare that, unable longer to endure the curse of Monarchical Government, we aim at founding a Republic based on universal suffrage, which shall secure to all the intrinsic value of their labour.

The soil of Ireland, at present in the possession of an oligarchy, belongs to us, the Irish people, and to us it must be restored.

We declare, also, in favour of absolute liberty of conscience, and complete separation of Church and State.

We appeal to the Highest Tribunal for evidence of the justness of our cause. History bears testimony to the integrity of our sufferings, and we declare, in the face of our brethren, that we intend no war against the people of England - our war is against the aristocratic locusts, whether English or Irish, who have eaten the verdure of our fields - against the aristocratic leeches who drain alike our fields and theirs.

Republicans of the entire world, our cause is your cause. Our enemy is your enemy. Let your hearts be with us. As for you, workmen of England, it is not only your hearts we wish, but your arms. Remember the starvation and degradation brought to your firesides by the oppression of labour. Remember the past, look well to the future, and avenge yourselves by giving liberty to your children in the coming struggle for human liberty.

Herewith we proclaim the Irish Republic.

And as in material civilisation he has been in-
effectual, so has the Celt been ineffectual in politics.
This colossal, impetuous, adventurous wanderer, the
Titan of the early world, who in primitive times
fills so large a place on earth's scene, dwindles and
dwindles as history goes on, and at last is shrunk to
what we now see him. For ages and ages the world
has been constantly slipping, ever more and more,
out of the Celt's grasp. " They went forth to the
war," Ossian says most truly, ** but they always fell!'
And yet, if one sets about constituting an ideal
genius, what a great deal of the Celt does one find
oneself drawn to put into it ! Of an ideal genius
one does not want the elements, any of them, to be
in a state of weakness ; on the contrary, one wants
all of them to be in the highest state of power ; but
with a law of measure, of harmony, presiding over
the whole. So the sensibility of the Celt, if every-
thing else were not sacrificed to it, is a beautiful and
admirable force. For sensibility, the power of quick
and strong perception and emotion, is one of the
very prime constituents of genius, perhaps its most
positive constituent ; it is to the soul what good
senses are to the body, the grand natural condition
of successful activity. Sensibility gives genius its
materials ; one cannot have too much of it, if one
can but keep its master and not be its slave. Do
not let us wish that the Celt had had less sensibility,
but that he had been more master of it. Even as it
is, if his sensibility has been a source of weakness
to him, it has been a source of power too, and a
source of happiness. Some people have found in
the Celtic nature and its sensibility the main root
out of which chivalry and romance and the glorifica-
tion of a feminine ideal spring ; this is a great ques-
tion, with which I cannot deal here. Let me notice
in passing, however, that there is, in truth, a Celtic
air about the extravagance of chivalry, its reaction
against the despotism of fact, its straining human
nature further than it will stand. But putting all
this question of chivalry and its origin on one side,
no doubt the sensibility of the Celtic nature, its
nervous exaltation, have something feminine in them,
and the Celt is thus peculiarly disposed to feel the
spell of the feminine idiosyncrasy ; he has an affinity
to it ; he is not far from its secret. Again, his sensi-
bility gives him a peculiarly near and intimate feeling
of nature and the life of nature ; here, too, he seems
in a special way attracted by the secret before him,
the secret of natural beauty and natural magic, and
to be close to it, to half-divine it. In the produc-
tions of the Celtic genius, nothing, perhaps, is so
interesting as the evidences of this power : I shall
have occasion to give specimens of them by-and-by.
The same sensibility made the Celts full of reverence
and enthusiasm for genius, learning, and the things of
the niind ; to be a bard, freed a man, — that is a cha-
racteristic stroke of this generous and ennoUing
ardour of theirs, which no race has ever shown more
strongly. Even the extravagance and exaggeration
of the sentimental Celtic nature has often something
romantic and attractive about it, something which
has a sort of smack of misdirected good. The Celt,
undisciplinable, anarchical, and turbulent by nature,
but out of affection and admiration giving himself
body and soul to some leader, that is not a promising
political temperament, it is just the opposite of the
Anglo-Saxon temperament, disciplinable and steadily
obedient within certain limits, but retaining an in-
alienable part of freedom and self-dependence ; but
it is a temperament for which one has a kind of
sympathy notwithstanding. And very often, for the
gay defiant reaction against fact of the lively Celtic
nature one has more than sympathy ; one feels, in
spite of the extravagance, in spite of good sense dis-

, approving, magnetised and exhilarated by it. The
Gauls had a rule inflicting a fine on every warrior

. who, when he appeared on parade, was found to stick
out too much in front, — to be corpulent, in short.
Such a rule is surely the maddest article of war ever

framed, and to people to whom nature has assigned
£i large volume of intestines, must appear, no doubt,
horrible ; but yet has it not an audacious, sparkling,
immaterial manner with it, which lifts one out of
routine, and sets one's spirits in a glow ?

All tendencies of human nature are in them-
selves vital and profitable ; when they are blamed,
they are only to be blamed relatively, not abso-
lutely. This holds true of the Saxon's phlegm
as well as of the Celt's sentiment. Out of the
steady humdrum habit of the creeping Saxon, as
the Celt calls him, — out of his way of going near
the ground, — has come, no doubt, Philistinism, that
plant of essentially Germanic growth, flourishing
with its genuine marks only in the German father-
land, Great Britain and her colonies, and the United
States of America ; but what a soul of goodness
there is in Philistinism itself ! and this soul of good-
ness I, who am often supposed to be Philistinism s
mortal enemy merely because I do not wish it to
have things all its own way, cherish as much as
anybody. This steady-going habit leads at last, as
I have said, up to science, up to the comprehension
and interpretation of the world. With us in Great

Britain, it is true, it does not seem to lead so far as
that ; it is in Germany, where the habit is more
unmixed, that it can lead to science. Here with us
it seems at a certain point to meet with a conflicting
force, which checks it and prevents its pushing on to
science ; but before reaching this point what con-
quests has it not won ! and all the more, perhaps,
for stopping short at this point, for spending its
exertions within a bounded field, the field of plain
sense, of direct practical utility. How it has augmented the comforts and conveniences of life for us !
Doors that open, windows that shut, locks that turn,
razors that shave, coats that wear, watches that go,
and a thousand more such good things, are the
invention of the Philistines.
It seems to me that there are three distinct stages in our imperial history. We began to be, and we ultimately became a great imperial power in the eighteenth century, but, during the greater part of that time, the colonies were regarded, not only by us, but by every European power that possessed them, as possessions valuable in proportion to the pecuniary advantage which they brought to the mother country, which, under that order of ideas, was, not truly a mother at all, but appeared rather in the light of a grasping and absentee landlord desiring to take from his tenants the utmost rents he could exact. The colonies were valued and maintained because it was thought that they would be a source of profit - of direct profit - to the mother country.

That was the first stage, and when we were rudely awakened by the War of Independence in America from this dream that the colonies could be held for our profit alone, the second chapter was entered upon, and public opinion seems then to have drifted to the opposite extreme; and, because the colonies were no longer a source of revenue, it seems to have been believed and argued by many people that their separation from us was only a matter of time, and that the separation should be desired and encouraged lest haply they might prove an encumbrance and a source of weakness.

It was while those views were still entertained, while the little Englanders were in their full career, that this institute was founded to protest against doctrines so injurious to our interests and so derogatory to our honour; and I rejoice that what was then, as it were, "a voice crying in the wilderness" is now the expressed and determined will of the overwhelming majority of the British people. Partly by the efforts of this institute and similar organizations, partly by the writings of such men as Froude and Seeley, but mainly by the instinctive good sense and patriotism of the people at large, we have now reached the third stage in our history, and the true conception of our empire.

What is that conception? As regards the self-governing colonies we no longer talk of them as dependencies. The sense of possession has given place to the sentiment of kinship. We think and speak of them as part of ourselves, as part of the British Empire, united to us, although they may be dispersed throughout the world, by ties of kinship, of religion, of history, and of language, and joined to us by the seas that formerly seemed to divide us.

But the British Empire is not confined to the self-governing colonies and the United Kingdom. It includes a much greater area, a much more numerous population in tropical climes, where no considerable European settlement is possible, and where the native population must always vastly outnumber the white inhabitants; and in these cases also the same change has come over the imperial idea. Here also the sense of possession has given place to a different sentiment - the sense of obligation. We feel now that our rule over these territories can only be justified if we show that it adds to the happiness and prosperity of the people, and I maintain that our rule does, and has, brought security and peace and comparative prosperity to countries that never knew these blessings before.

In carrying out this work of civilization we are fulfilling what I believe to be our national mission, and we are finding scope for the exercise of those faculties and qualities which have made of us a great and governing race. I do not say that our success has been perfect in every case, I do not say that all methods have been beyond reproach; but I do say that in almost every instance in which the rule of the Queen has been established and the great Pax Britannica has been enforced, there has come with it the greater security to life and property, and a material improvement in the condition of the bulk of the population. No doubt, in the first instance, when these conquests have been made, there has been bloodshed, there has been loss of life among the native populations, loss of still more precious lives among those who have been sent out to bring these countries into some kind of disciplined order, but it must be remembered that that is the condition of the mission we have to fulfil. There are, of course, among us - there always are among us, I think - a very small minority of men who are ready to be the advocates of the most detestable tyrants, provided their skin is black - men who sympathize with the sorrows of Prempeh and Lobengula [African kings who resisted the British], and who denounce as murderers those of their countrymen who have gone forth at the command of the Queen, and who have redeemed districts as large as Europe from the barbarism and the superstition in which they had been steeped for centuries. I remember a picture by Mr. Selous of a philanthropist - an imaginary philanthropist, I will hope - sitting cozily by his fireside and denouncing the methods by which British civilization was promoted. This philanthropist complained of the use of the Maxim guns and other instruments of warfare, and asked why we could not proceed by more conciliatory methods, and why the impis [warriors] of Lobengula could not be brought before a magistrate, and fined five shillings and bound over to keep the peace.

No doubt there is a humorous exaggeration in this picture, but there is gross exaggeration in the frame of mind against which it was directed. You cannot have omelettes without breaking eggs, you cannot destroy the practices of barbarism, of slavery, of superstition, which for centuries have desolated the interior of Africa, without the use of force; but if you will fairly contrast the gain to humanity with the price which we are bound to pay for it, I think you may well rejoice in the result of such expeditions as those which may have, and indeed have, cost valuable lives, but as to which we may rest assured that for one life lost a hundred will be gained, and the cause of civilization and the prosperity of the people will in the long run be eminently advanced. But no doubt such a state of things, such a mission as I have described, involves heavy responsibility. In the wide dominions of the Queen the doors of the temple of Janus are never closed, and it is a gigantic task that we have undertaken when we have determined to wield the sceptre of empire. Great is the task, great is the responsibility, but great is the honour; and I am convinced that the conscience and the spirit of the country will rise to the height of its obligations, and that we shall have the strength to fulfill the mission which our history and our national character have imposed upon us.
The curious ignorance which prevails regarding the political character and tendencies of Imperialism cannot be better illustrated than by the following passage from a learned work upon "The History of Colonisation":
"The extent of British dominion may perhaps be better imagined than described, when the fact is appreciated that, of the entire land surface of the globe, approximately one-fifth is actually or theoretically under that flag, while more than one-sixth of all the human beings living in this planet reside under one or the other type of English colonisation. The names by which authority is exerted are numerous, and processes are distinct, but the goals to which this manifold mechanism is working are very similar. According to the climate, the natural conditions and the inhabitants of the regions affected, procedure and practice differ. The means are adapted to the situation; there is not any irrevocable, immutable line of policy; from time to time, from decade to decade, English statesmen have applied different treatments to the same territory. Only one fixed rule of action seems to exist; it is to promote the interests of the colony to the utmost, to develop its scheme of government as rapidly as possible, and eventually to elevate it from the position of inferiority to that of association. Under the charm of this beneficent spirit the chief colonial establishments of Great Britain have already achieved substantial freedom, without dissolving nominal ties; the other subordinate possessions are aspiring to it, while, on the other hand, this privilege of local independence has enabled England to assimilate with ease many feudatory States into the body politic of her system." Here then is the theory that Britons are a race endowed, like the Romans, with a genius for government, that our colonial and imperial policy is animated by a resolve to spread throughout the world the arts of free self-government which we enjoy at home, and that in truth we are accomplishing this work.

Now, without discussing here the excellencies or the defects of the British theory and practice of representative self-government, to assert that our "fixed rule of action" has been to educate our dependencies in this theory and practice is quite the largest misstatement of the facts of our colonial and imperial policy that is possible. Upon the vast majority of the populations throughout our Empire we have bestowed no real powers of self-government, nor have we any serious intention of doing so, or any serious belief that it is possible for us to do so.

Of the three hundred and sixty-seven millions of British subjects outside these isles, not more than ten millions, or one in thirty-seven, have any real self-government for purposes of legislation and administration.

Political freedom, and civil freedom, so far as it rests upon the other, are simply non-existent for the overwhelming majority of British subjects. In the self-governing colonies of Australasia and North America alone is responsible representative government a reality, and even there considerable populations of outlanders, as in West Australia, or servile labour, as in Queensland, temper the genuineness of democracy. In Cape Colony and Natal recent events testify how feebly the forms and even the spirit of the free British institutions have taken root in States where the great majority of the population were always excluded from political rights. The franchise and the rights it carries will remain virtually a white monopoly in so-called self-governing colonies, where the coloured population is to the white as four to one and ten to one respectively.

In certain of our older Crown colonies there exists a representative element in the government. While the administration is entirely vested in a governor appointed by the Crown, assisted by a council nominated by him, the colonists elect a portion of the legislative assembly. The following colonies belong to this order: Jamaica, Barbados, Trinidad, Bahamas, British Guiana, Windward Islands, Bermudas, Malta, Mauritius, Ceylon.

The representative element differs considerably in size and influence in these colonies, but nowhere does it outnumber the non-elected element. It thus becomes an advisory rather than a really legislative factor. Not merely is the elected always dominated in numbers by the non-elected element, but in all cases the veto of the Colonial Office is freely exercised upon measures passed by the assemblies. To this it should be added that in nearly all cases a fairly high property qualification is attached to the franchise, precluding the coloured people from exercising an elective power proportionate to their numbers and their stake in the country.

The entire population of these modified Crown colonies amounted to 5,700,000 in 1898.

The overwhelming majority of the subjects of the British Empire are under Crown colony government, or under protectorates. In neither case do they enjoy any of the important political rights of British citizens; in neither case are they being trained in the arts of free British institutions. In the Crown colony the population exercises no political privileges. The governor, appointed by the Colonial Office, is absolute, alike for legislation and administration; he is aided by a council of local residents usually chosen by himself or by home authority, but its function is merely advisory, and its advice can be and frequently is ignored. In the vast protectorates we have assumed in Africa and Asia there is no tincture of British representative government; the British factor consists in arbitrary acts of irregular interference with native government. Exceptions to this exist in the case of districts assigned to Chartered Companies, where business men, animated avowedly by business ends, are permitted to exercise arbitrary powers of government over native populations under the imperfect check of some British Imperial Commissioner.

Again, in certain native and feudatory States of India our Empire is virtually confined to government of foreign relations, military protection, and a veto upon grave internal disorder, the real administration of the countries being left in the hands of native princes or headmen. However excellent this arrangement may be, it lends little support to the general theory of the British Empire as an educator of free political institutions.

Where British government is real, it does not carry freedom or self-government; where it does carry a certain amount of freedom and self-government, it is not real. Not five per cent. of the population of our Empire are possessed of any appreciable portion of the political and civil liberties which are the basis of British civilisation. Outside the ten millions of British subjects in Canada, Australia, and New Zealand, no considerable body is endowed with full self-government in the more vital matters, or is being "elevated from the position of inferiority to that of association."

This is the most important of all facts for students of the present and probable future of the British Empire. We have taken upon ourselves in these little islands the responsibility of governing huge aggregations of lower races in all parts of the world by methods which are antithetic to the methods of government which we most value for ourselves.
Under the strange nebulous envelopment, wherein our Professor has now shrouded himself, no doubt but his spiritual nature is nevertheless progressive, and growing: for how can the "Son of Time," in any case, stand still? We behold him, through those dim years, in a state of crisis, of transition: his mad Pilgrimings, and general solution into aimless Discontinuity, what is all this but a mad Fermentation; wherefrom the fiercer it is, the clearer product will one day evolve itself?

Such transitions are ever full of pain: thus the Eagle when he moults is sickly; and, to attain his new beak, must harshly dash off the old one upon rocks. What Stoicism soever our Wanderer, in his individual acts and motions, may affect, it is clear that there is a hot fever of anarchy and misery raging within; coruscations of which flash out: as, indeed, how could there be other? Have we not seen him disappointed, bemocked of Destiny, through long years? All that the young heart might desire and pray for has been denied; nay, as in the last worst instance, offered and then snatched away. Ever an "excellent Passivity;" but of useful, reasonable Activity, essential to the former as Food to Hunger, nothing granted: till at length, in this wild Pilgrimage, he must forcibly seize for himself an Activity, though useless, unreasonable. Alas, his cup of bitterness, which had been filling drop by drop, ever since that first "ruddy morning" in the Hinterschlag Gymnasium, was at the very lip; and then with that poison-drop, of the Towgood-and-Blumine business, it runs over, and even hisses over in a deluge of foam.

He himself says once, with more justness than originality: "Men is, properly speaking, based upon Hope, he has no other possession but Hope; this world of his is emphatically the Place of Hope." What, then, was our Professor's possession? We see him, for the present, quite shut out from Hope; looking not into the golden orient, but vaguely all round into a dim copper firmament, pregnant with earthquake and tornado.

Alas, shut out from Hope, in a deeper sense than we yet dream of! For, as he wanders wearisomely through this world, he has now lost all tidings of another and higher. Full of religion, or at least of religiosity, as our Friend has since exhibited himself, he hides not that, in those days, he was wholly irreligious: "Doubt had darkened into Unbelief," says he; "shade after shade goes grimly over your soul, till you have the fixed, starless, Tartarean black." To such readers as have reflected, what can be called reflecting, on man's life, and happily discovered, in contradiction to much Profit-and-Loss Philosophy, speculative and practical, that Soul is not synonymous with Stomach; who understand, therefore, in our Friend's words, "that, for man's well-being, Faith is properly the one thing needful; how, with it, Martyrs, otherwise weak, can cheerfully endure the shame and the cross; and without it, Worldlings puke up their sick existence, by suicide, in the midst of luxury:" to such it will be clear that, for a pure moral nature, the loss of his religious Belief was the loss of everything. Unhappy young man! All wounds, the crush of long-continued Destitution, the stab of false Friendship and of false Love, all wounds in thy so genial heart, would have healed again, had not its life-warmth been withdrawn. Well might he exclaim, in his wild way: "Is there no God, then; but at best an absentee God, sitting idle, ever since the first Sabbath, at the outside of his Universe, and seeing it go? Has the word Duty no meaning; is what we call Duty no divine Messenger and Guide, but a false earthly Phantasm, made up of Desire and Fear, of emanations from the Gallows and from Doctor Graham's Celestial-Bed? Happiness of an approving Conscience! Did not Paul of Tarsus, whom admiring men have since named Saint, feel that he was 'the chief of sinners;' and Nero of Rome, jocund in spirit (wohlgemuth), spend much of his time in fiddling? Foolish Wordmonger and Motive-grinder, who in thy Logic-mill hast an earthly mechanism for the Godlike itself, and wouldst fain grind me out Virtue from the husks of Pleasure,—I tell thee, Nay! To the unregenerate Prometheus Vinctus of a man, it is ever the bitterest aggravation of his wretchedness that he is conscious of Virtue, that he feels himself the victim not of suffering only, but of injustice. What then? Is the heroic inspiration we name Virtue but some Passion; some bubble of the blood, bubbling in the direction others profit by? I know not: only this I know, If what thou namest Happiness be our true aim, then are we all astray. With Stupidity and sound Digestion man may front much. But what, in these dull unimaginative days, are the terrors of Conscience to the diseases of the Liver! Not on Morality, but on Cookery, let us build our stronghold: there brandishing our frying-pan, as censer, let us offer sweet incense to the Devil, and live at ease on the fat things he has provided for his Elect!"

Thus has the bewildered Wanderer to stand, as so many have done, shouting question after question into the Sibyl-cave of Destiny, and receive no Answer but an Echo. It is all a grim Desert, this once-fair world of his; wherein is heard only the howling of wild beasts, or the shrieks of despairing, hate-filled men; and no Pillar of Cloud by day, and no Pillar of Fire by night, any longer guides the Pilgrim. To such length has the spirit of Inquiry carried him. "But what boots it (was thut's)?" cries he: "it is but the common lot in this era. Not having come to spiritual majority prior to the Siecle de Louis Quinze, and not being born purely a Loghead (Dummkopf ), thou hadst no other outlook. The whole world is, like thee, sold to Unbelief; their old Temples of the Godhead, which for long have not been rain-proof, crumble down; and men ask now: Where is the Godhead; our eyes never saw him?"

Pitiful enough were it, for all these wild utterances, to call our Diogenes wicked. Unprofitable servants as we all are, perhaps at no era of his life was he more decisively the Servant of Goodness, the Servant of God, than even now when doubting God's existence. "One circumstance I note," says he: "after all the nameless woe that Inquiry, which for me, what it is not always, was genuine Love of Truth, had wrought me! I nevertheless still loved Truth, and would bate no jot of my allegiance to her. 'Truth!' I cried, 'though the Heavens crush me for following her: no Falsehood! though a whole celestial Lubberland were the price of Apostasy.' In conduct it was the same. Had a divine Messenger from the clouds, or miraculous Handwriting on the wall, convincingly proclaimed to me This thou shalt do, with what passionate readiness, as I often thought, would I have done it, had it been leaping into the infernal Fire. Thus, in spite of all Motive-grinders, and Mechanical Profit-and-Loss Philosophies, with the sick ophthalmia and hallucination they had brought on, was the Infinite nature of Duty still dimly present to me: living without God in the world, of God's light I was not utterly bereft; if my as yet sealed eyes, with their unspeakable longing, could nowhere see Him, nevertheless in my heart He was present, and His heaven-written Law still stood legible and sacred there."

Meanwhile, under all these tribulations, and temporal and spiritual destitutions, what must the Wanderer, in his silent soul, have endured! "The painfullest feeling," writes he, "is that of your own Feebleness (Unkraft); ever, as the English Milton says, to be weak is the true misery. And yet of your Strength there is and can be no clear feeling, save by what you have prospered in, by what you have done. Between vague wavering Capability and fixed indubitable Performance, what a difference! A certain inarticulate Self-consciousness dwells dimly in us; which only our Works can render articulate and decisively discernible. Our Works are the mirror wherein the spirit first sees its natural lineaments. Hence, too, the folly of that impossible Precept, Know thyself; till it be translated into this partially possible one, Know what thou canst work at.

"But for me, so strangely unprosperous had I been, the net-result of my Workings amounted as yet simply to—Nothing. How then could I believe in my Strength, when there was as yet no mirror to see it in? Ever did this agitating, yet, as I now perceive, quite frivolous question, remain to me insoluble: Hast thou a certain Faculty, a certain Worth, such even as the most have not; or art thou the completest Dullard of these modern times? Alas, the fearful Unbelief is unbelief in yourself; and how could I believe? Had not my first, last Faith in myself, when even to me the Heavens seemed laid open, and I dared to love, been all too cruelly belied? The speculative Mystery of Life grew ever more mysterious to me: neither in the practical Mystery had I made the slightest progress, but been everywhere buffeted, foiled, and contemptuously cast out. A feeble unit in the middle of a threatening Infinitude, I seemed to have nothing given me but eyes, whereby to discern my own wretchedness. Invisible yet impenetrable walls, as of Enchantment, divided me from all living: was there, in the wide world, any true bosom I could press trustfully to mine? O Heaven, No, there was none! I kept a lock upon my lips: why should I speak much with that shifting variety of so-called Friends, in whose withered, vain and too-hungry souls Friendship was but an incredible tradition? In such cases, your resource is to talk little, and that little mostly from the Newspapers. Now when I look back, it was a strange isolation I then lived in. The men and women around me, even speaking with me, were but Figures; I had, practically, forgotten that they were alive, that they were not merely automatic. In the midst of their crowded streets and assemblages, I walked solitary; and (except as it was my own heart, not another's, that I kept devouring) savage also, as the tiger in his jungle. Some comfort it would have been, could I, like a Faust, have fancied myself tempted and tormented of the Devil; for a Hell, as I imagine, without Life, though only diabolic Life, were more frightful: but in our age of Down-pulling and Disbelief, the very Devil has been pulled down, you cannot so much as believe in a Devil. To me the Universe was all void of Life, of Purpose, of Volition, even of Hostility: it was one huge, dead, immeasurable Steam-engine, rolling on, in its dead indifference, to grind me limb from limb. Oh, the vast, gloomy, solitary Golgotha, and Mill of Death! Why was the Living banished thither companionless, conscious? Why, if there is no Devil; nay, unless the Devil is your God?"

A prey incessantly to such corrosions, might not, moreover, as the worst aggravation to them, the iron constitution even of a Teufelsdrockh threaten to fail? We conjecture that he has known sickness; and, in spite of his locomotive habits, perhaps sickness of the chronic sort. Hear this, for example: "How beautiful to die of broken-heart, on Paper! Quite another thing in practice; every window of your Feeling, even of your Intellect, as it were, begrimed and mud-bespattered, so that no pure ray can enter; a whole Drug-shop in your inwards; the fordone soul drowning slowly in quagmires of Disgust!"

Putting all which external and internal miseries together, may we not find in the following sentences, quite in our Professor's still vein, significance enough? "From Suicide a certain after-shine (Nachschein) of Christianity withheld me: perhaps also a certain indolence of character; for, was not that a remedy I had at any time within reach? Often, however, was there a question present to me: Should some one now, at the turning of that corner, blow thee suddenly out of Space, into the other World, or other No-world, by pistol-shot,—how were it? On which ground, too, I have often, in sea-storms and sieged cities and other death-scenes, exhibited an imperturbability, which passed, falsely enough, for courage."

"So had it lasted," concludes the Wanderer, "so had it lasted, as in bitter protracted Death-agony, through long years. The heart within me, unvisited by any heavenly dew-drop, was smouldering in sulphurous, slow-consuming fire. Almost since earliest memory I had shed no tear; or once only when I, murmuring half-audibly, recited Faust's Death-song, that wild Selig der den er im Siegesglanze findet (Happy whom he finds in Battle's splendor), and thought that of this last Friend even I was not forsaken, that Destiny itself could not doom me not to die. Having no hope, neither had I any definite fear, were it of Man or of Devil: nay, I often felt as if it might be solacing, could the Arch-Devil himself, though in Tartarean terrors, but rise to me, that I might tell him a little of my mind. And yet, strangely enough, I lived in a continual, indefinite, pining fear; tremulous, pusillanimous, apprehensive of I knew not what: it seemed as if all things in the Heavens above and the Earth beneath would hurt me; as if the Heavens and the Earth were but boundless jaws of a devouring monster, wherein I, palpitating, waited to be devoured.

"Full of such humor, and perhaps the miserablest man in the whole French Capital or Suburbs, was I, one sultry Dog-day, after much perambulation, toiling along the dirty little Rue Saint-Thomas de l'Enfer, among civic rubbish enough, in a close atmosphere, and over pavements hot as Nebuchadnezzar's Furnace; whereby doubtless my spirits were little cheered; when, all at once, there rose a Thought in me, and I asked myself: 'What art thou afraid of? Wherefore, like a coward, dost thou forever pip and whimper, and go cowering and trembling? Despicable biped! what is the sum-total of the worst that lies before thee? Death? Well, Death; and say the pangs of Tophet too, and all that the Devil and Man may, will or can do against thee! Hast thou not a heart; canst thou not suffer whatsoever it be; and, as a Child of Freedom, though outcast, trample Tophet itself under thy feet, while it consumes thee? Let it come, then; I will meet it and defy it!' And as I so thought, there rushed like a stream of fire over my whole soul; and I shook base Fear away from me forever. I was strong, of unknown strength; a spirit, almost a god. Ever from that time, the temper of my misery was changed: not Fear or whining Sorrow was it, but Indignation and grim fire-eyed Defiance.

"Thus had the EVERLASTING NO (das ewige Nein) pealed authoritatively through all the recesses of my Being, of my ME; and then was it that my whole ME stood up, in native God-created majesty, and with emphasis recorded its Protest. Such a Protest, the most important transaction in Life, may that same Indignation and Defiance, in a psychological point of view, be fitly called. The Everlasting No had said: 'Behold, thou art fatherless, outcast, and the Universe is mine (the Devil's);' to which my whole Me now made answer: 'I am not thine, but Free, and forever hate thee!'

"It is from this hour that I incline to date my Spiritual New-birth, or Baphometic Fire-baptism; perhaps I directly thereupon began to be a Man."

Though, after this "Baphometic Fire-baptism" of his, our Wanderer signifies that his Unrest was but increased; as, indeed, "Indignation and Defiance," especially against things in general, are not the most peaceable inmates; yet can the Psychologist surmise that it was no longer a quite hopeless Unrest; that henceforth it had at least a fixed centre to revolve round. For the fire-baptized soul, long so scathed and thunder-riven, here feels its own Freedom, which feeling is its Baphometic Baptism: the citadel of its whole kingdom it has thus gained by assault, and will keep inexpugnable; outwards from which the remaining dominions, not indeed without hard battling, will doubtless by degrees be conquered and pacificated. Under another figure, we might say, if in that great moment, in the Rue Saint-Thomas de l'Enfer, the old inward Satanic School was not yet thrown out of doors, it received peremptory judicial notice to quit;—whereby, for the rest, its howl-chantings, Ernulphus-cursings, and rebellious gnashings of teeth, might, in the mean while, become only the more tumultuous, and difficult to keep secret.

Accordingly, if we scrutinize these Pilgrimings well, there is perhaps discernible henceforth a certain incipient method in their madness. Not wholly as a Spectre does Teufelsdrockh now storm through the world; at worst as a spectra-fighting Man, nay who will one day be a Spectre-queller. If pilgriming restlessly to so many "Saints' Wells," and ever without quenching of his thirst, he nevertheless finds little secular wells, whereby from time to time some alleviation is ministered. In a word, he is now, if not ceasing, yet intermitting to "eat his own heart;" and clutches round him outwardly on the NOT-ME for wholesomer food. Does not the following glimpse exhibit him in a much more natural state?

"Towns also and Cities, especially the ancient, I failed not to look upon with interest. How beautiful to see thereby, as through a long vista, into the remote Time; to have, as it were, an actual section of almost the earliest Past brought safe into the Present, and set before your eyes! There, in that old City, was a live ember of Culinary Fire put down, say only two thousand years ago; and there, burning more or less triumphantly, with such fuel as the region yielded, it has burnt, and still burns, and thou thyself seest the very smoke thereof. Ah! and the far more mysterious live ember of Vital Fire was then also put down there; and still miraculously burns and spreads; and the smoke and ashes thereof (in these Judgment-Halls and Churchyards), and its bellows-engines (in these Churches), thou still seest; and its flame, looking out from every kind countenance, and every hateful one, still warms thee or scorches thee.

"Of Man's Activity and Attainment the chief results are aeriform, mystic, and preserved in Tradition only: such are his Forms of Government, with the Authority they rest on; his Customs, or Fashions both of Cloth-habits and of Soul-habits; much more his collective stock of Handicrafts, the whole Faculty he has acquired of manipulating Nature: all these things, as indispensable and priceless as they are, cannot in any way be fixed under lock and key, but must flit, spirit-like, on impalpable vehicles, from Father to Son; if you demand sight of them, they are nowhere to be met with. Visible Ploughmen and Hammermen there have been, ever from Cain and Tubal-cain downwards: but where does your accumulated Agricultural, Metallurgic, and other Manufacturing SKILL lie warehoused? It transmits itself on the atmospheric air, on the sun's rays (by Hearing and by Vision); it is a thing aeriform, impalpable, of quite spiritual sort. In like manner, ask me not, Where are the LAWS; where is the GOVERNMENT? In vain wilt thou go to Schonbrunn, to Downing Street, to the Palais Bourbon; thou findest nothing there but brick or stone houses, and some bundles of Papers tied with tape. Where, then, is that same cunningly devised almighty GOVERNMENT of theirs to be laid hands on? Everywhere, yet nowhere: seen only in its works, this too is a thing aeriform, invisible; or if you will, mystic and miraculous. So spiritual (geistig) is our whole daily Life: all that we do springs out of Mystery, Spirit, invisible Force; only like a little Cloud-image, or Armida's Palace, air-built, does the Actual body itself forth from the great mystic Deep.

"Visible and tangible products of the Past, again, I reckon up to the extent of three: Cities, with their Cabinets and Arsenals; then tilled Fields, to either or to both of which divisions Roads with their Bridges may belong; and thirdly—Books. In which third truly, the last invented, lies a worth far surpassing that of the two others. Wondrous indeed is the virtue of a true Book. Not like a dead city of stones, yearly crumbling, yearly needing repair; more like a tilled field, but then a spiritual field: like a spiritual tree, let me rather say, it stands from year to year, and from age to age (we have Books that already number some hundred and fifty human ages); and yearly comes its new produce of leaves (Commentaries, Deductions, Philosophical, Political Systems; or were it only Sermons, Pamphlets, Journalistic Essays), every one of which is talismanic and thaumaturgic, for it can persuade men. O thou who art able to write a Book, which once in the two centuries or oftener there is a man gifted to do, envy not him whom they name City-builder, and inexpressibly pity him whom they name Conqueror or City-burner! Thou too art a Conqueror and Victor; but of the true sort, namely over the Devil: thou too hast built what will outlast all marble and metal, and be a wonder-bringing City of the Mind, a Temple and Seminary and Prophetic Mount, whereto all kindreds of the Earth will pilgrim.—Fool! why journeyest thou wearisomely, in thy antiquarian fervor, to gaze on the stone pyramids of Geeza, or the clay ones of Sacchara? These stand there, as I can tell thee, idle and inert, looking over the Desert, foolishly enough, for the last three thousand years: but canst thou not open thy Hebrew BIBLE, then, or even Luther's Version thereof?"

No less satisfactory is his sudden appearance not in Battle, yet on some Battle-field; which, we soon gather, must be that of Wagram; so that here, for once, is a certain approximation to distinctness of date. Omitting much, let us impart what follows:—

"Horrible enough! A whole Marchfeld strewed with shell-splinters, cannon-shot, ruined tumbrils, and dead men and horses; stragglers still remaining not so much as buried. And those red mould heaps; ay, there lie the Shells of Men, out of which all the Life and Virtue has been blown; and now are they swept together, and crammed down out of sight, like blown Egg-shells!—Did Nature, when she bade the Donau bring down his mould-cargoes from the Carinthian and Carpathian Heights, and spread them out here into the softest, richest level,—intend thee, O Marchfeld, for a corn-bearing Nursery, whereon her children might be nursed; or for a Cockpit, wherein they might the more commodiously be throttled and tattered? Were thy three broad Highways, meeting here from the ends of Europe, made for Ammunition-wagons, then? Were thy Wagrams and Stillfrieds but so many ready-built Casemates, wherein the house of Hapsburg might batter with artillery, and with artillery be battered? Konig Ottokar, amid yonder hillocks, dies under Rodolf's truncheon; here Kaiser Franz falls a-swoon under Napoleon's: within which five centuries, to omit the others, how has thy breast, fair Plain, been defaced and defiled! The greensward is torn up and trampled down; man's fond care of it, his fruit-trees, hedge-rows, and pleasant dwellings, blown away with gunpowder; and the kind seedfield lies a desolate, hideous Place of Skulls.—Nevertheless, Nature is at work; neither shall these Powder-Devilkins with their utmost devilry gainsay her: but all that gore and carnage will be shrouded in, absorbed into manure; and next year the Marchfeld will be green, nay greener. Thrifty unwearied Nature, ever out of our great waste educing some little profit of thy own,—how dost thou, from the very carcass of the Killer, bring Life for the Living!

"What, speaking in quite unofficial language, is the net purport and upshot of war? To my own knowledge, for example, there dwell and toil, in the British village of Dumdrudge, usually some five hundred souls. From these, by certain 'Natural Enemies' of the French, there are successively selected, during the French war, say thirty able-bodied men; Dumdrudge, at her own expense, has suckled and nursed them: she has, not without difficulty and sorrow, fed them up to manhood, and even trained them to crafts, so that one can weave, another build, another hammer, and the weakest can stand under thirty stone avoirdupois. Nevertheless, amid much weeping and swearing, they are selected; all dressed in red; and shipped away, at the public charges, some two thousand miles, or say only to the south of Spain; and fed there till wanted. And now to that same spot, in the south of Spain, are thirty similar French artisans, from a French Dumdrudge, in like manner wending: till at length, after infinite effort, the two parties come into actual juxtaposition; and Thirty stands fronting Thirty, each with a gun in his hand. Straightaway the word 'Fire!' is given; and they blow the souls out of one another; and in place of sixty brisk useful craftsmen, the world has sixty dead carcasses, which it must bury, and anew shed tears for. Had these men any quarrel? Busy as the Devil is, not the smallest! They lived far enough apart; were the entirest strangers; nay, in so wide a Universe, there was even, unconsciously, by Commerce, some mutual helpfulness between them. How then? Simpleton! their Governors had fallen out; and instead of shooting one another, had the cunning to make these poor blockheads shoot.—Alas, so is it in Deutschland, and hitherto in all other lands; still as of old, 'what devilry soever Kings do, the Greeks must pay the piper!'—In that fiction of the English Smollett, it is true, the final Cessation of War is perhaps prophetically shadowed forth; where the two Natural Enemies, in person, take each a Tobacco-pipe, filled with Brimstone; light the same, and smoke in one another's faces, till the weaker gives in: but from such predicted Peace-Era, what blood-filled trenches, and contentious centuries, may still divide us!"

Thus can the Professor, at least in lucid intervals, look away from his own sorrows, over the many-colored world, and pertinently enough note what is passing there. We may remark, indeed, that for the matter of spiritual culture, if for nothing else, perhaps few periods of his life were richer than this. Internally, there is the most momentous instructive Course of Practical Philosophy, with Experiments, going on; towards the right comprehension of which his Peripatetic habits, favorable to Meditation, might help him rather than hinder. Externally, again, as he wanders to and fro, there are, if for the longing heart little substance, yet for the seeing eye sights enough in these so boundless Travels of his, granting that the Satanic School was even partially kept down, what an incredible knowledge of our Planet, and its Inhabitants and their Works, that is to say, of all knowable things, might not Teufelsdrockh acquire!

"I have read in most Public Libraries," says he, "including those of Constantinople and Samarcand: in most Colleges, except the Chinese Mandarin ones, I have studied, or seen that there was no studying. Unknown Languages have I oftenest gathered from their natural repertory, the Air, by my organ of Hearing; Statistics, Geographics, Topographics came, through the Eye, almost of their own accord. The ways of Man, how he seeks food, and warmth, and protection for himself, in most regions, are ocularly known to me. Like the great Hadrian, I meted out much of the terraqueous Globe with a pair of Compasses that belonged to myself only.

"Of great Scenes why speak? Three summer days, I lingered reflecting, and even composing (dichtete), by the Pine-chasms of Vaucluse; and in that clear Lakelet moistened my bread. I have sat under the Palm-trees of Tadmor; smoked a pipe among the ruins of Babylon. The great Wall of China I have seen; and can testify that it is of gray brick, coped and covered with granite, and shows only second-rate masonry.—Great Events, also, have not I witnessed? Kings sweated down (ausgemergelt) into Berlin-and-Milan Customhouse-Officers; the World well won, and the World well lost; oftener than once a hundred thousand individuals shot (by each other) in one day. All kindreds and peoples and nations dashed together, and shifted and shovelled into heaps, that they might ferment there, and in time unite. The birth-pangs of Democracy, wherewith convulsed Europe was groaning in cries that reached Heaven, could not escape me.

"For great Men I have ever had the warmest predilection; and can perhaps boast that few such in this era have wholly escaped me. Great Men are the inspired (speaking and acting) Texts of that divine BOOK OF REVELATIONS, whereof a Chapter is completed from epoch to epoch, and by some named HISTORY; to which inspired Texts your numerous talented men, and your innumerable untalented men, are the better or worse exegetic Commentaries, and wagon-load of too-stupid, heretical or orthodox, weekly Sermons. For my study, the inspired Texts themselves! Thus did not I, in very early days, having disguised me as tavern-waiter, stand behind the field-chairs, under that shady Tree at Treisnitz by the Jena Highway; waiting upon the great Schiller and greater Goethe; and hearing what I have not forgotten. For—"

—But at this point the Editor recalls his principle of caution, some time ago laid down, and must suppress much. Let not the sacredness of Laurelled, still more, of Crowned Heads, be tampered with. Should we, at a future day, find circumstances altered, and the time come for Publication, then may these glimpses into the privacy of the Illustrious be conceded; which for the present were little better than treacherous, perhaps traitorous Eavesdroppings. Of Lord Byron, therefore, of Pope Pius, Emperor Tarakwang, and the "White Water-roses" (Chinese Carbonari) with their mysteries, no notice here! Of Napoleon himself we shall only, glancing from afar, remark that Teufelsdrockh's relation to him seems to have been of very varied character. At first we find our poor Professor on the point of being shot as a spy; then taken into private conversation, even pinched on the ear, yet presented with no money; at last indignantly dismissed, almost thrown out of doors, as an "Ideologist." "He himself," says the Professor, "was among the completest Ideologists, at least Ideopraxists: in the Idea (in der Idee) he lived, moved and fought. The man was a Divine Missionary, though unconscious of it; and preached, through the cannon's throat, that great doctrine, La carriere ouverte aux talens (The Tools to him that can handle them), which is our ultimate Political Evangel, wherein alone can liberty lie. Madly enough he preached, it is true, as Enthusiasts and first Missionaries are wont, with imperfect utterance, amid much frothy rant; yet as articulately perhaps as the case admitted. Or call him, if you will, an American Backwoodsman, who had to fell unpenetrated forests, and battle with innumerable wolves, and did not entirely forbear strong liquor, rioting, and even theft; whom, notwithstanding, the peaceful Sower will follow, and, as he cuts the boundless harvest, bless."

More legitimate and decisively authentic is Teufelsdrockh's appearance and emergence (we know not well whence) in the solitude of the North Cape, on that June Midnight. He has a "light-blue Spanish cloak" hanging round him, as his "most commodious, principal, indeed sole upper-garment;" and stands there, on the World-promontory, looking over the infinite Brine, like a little blue Belfry (as we figure), now motionless indeed, yet ready, if stirred, to ring quaintest changes.

"Silence as of death," writes he; "for Midnight, even in the Arctic latitudes, has its character: nothing but the granite cliffs ruddy-tinged, the peaceable gurgle of that slow-heaving Polar Ocean, over which in the utmost North the great Sun hangs low and lazy, as if he too were slumbering. Yet is his cloud-couch wrought of crimson and cloth-of-gold; yet does his light stream over the mirror of waters, like a tremulous fire-pillar, shooting downwards to the abyss, and hide itself under my feet. In such moments, Solitude also is invaluable; for who would speak, or be looked on, when behind him lies all Europe and Africa, fast asleep, except the watchmen; and before him the silent Immensity, and Palace of the Eternal, whereof our Sun is but a porch-lamp?

"Nevertheless, in this solemn moment comes a man, or monster, scrambling from among the rock-hollows; and, shaggy, huge as the Hyperborean Bear, hails me in Russian speech: most probably, therefore, a Russian Smuggler. With courteous brevity, I signify my indifference to contraband trade, my humane intentions, yet strong wish to be private. In vain: the monster, counting doubtless on his superior stature, and minded to make sport for himself, or perhaps profit, were it with murder, continues to advance; ever assailing me with his importunate train-oil breath; and now has advanced, till we stand both on the verge of the rock, the deep Sea rippling greedily down below. What argument will avail? On the thick Hyperborean, cherubic reasoning, seraphic eloquence were lost. Prepared for such extremity, I, deftly enough, whisk aside one step; draw out, from my interior reservoirs, a sufficient Birmingham Horse-pistol, and say, 'Be so obliging as retire, Friend (Er ziehe sich zuruck, Freund), and with promptitude!' This logic even the Hyperborean understands: fast enough, with apologetic, petitionary growl, he sidles off; and, except for suicidal as well as homicidal purposes, need not return.

"Such I hold to be the genuine use of Gunpowder: that it makes all men alike tall. Nay, if thou be cooler, cleverer than I, if thou have more Mind, though all but no Body whatever, then canst thou kill me first, and art the taller. Hereby, at last, is the Goliath powerless, and the David resistless; savage Animalism is nothing, inventive Spiritualism is all.

"With respect to Duels, indeed, I have my own ideas. Few things, in this so surprising world, strike me with more surprise. Two little visual Spectra of men, hovering with insecure enough cohesion in the midst of the UNFATHOMABLE, and to dissolve therein, at any rate, very soon,—make pause at the distance of twelve paces asunder; whirl round; and, simultaneously by the cunningest mechanism, explode one another into Dissolution; and off-hand become Air, and Non-extant! Deuce on it (verdammt), the little spitfires!—Nay, I think with old Hugo von Trimberg: 'God must needs laugh outright, could such a thing be, to see his wondrous Manikins here below.'"

But amid these specialties, let us not forget the great generality, which is our chief quest here: How prospered the inner man of Teufelsdrockh, under so much outward shifting! Does Legion still lurk in him, though repressed; or has he exorcised that Devil's Brood? We can answer that the symptoms continue promising. Experience is the grand spiritual Doctor; and with him Teufelsdrockh has now been long a patient, swallowing many a bitter bolus. Unless our poor Friend belong to the numerous class of Incurables, which seems not likely, some cure will doubtless be effected. We should rather say that Legion, or the Satanic School, was now pretty well extirpated and cast out, but next to nothing introduced in its room; whereby the heart remains, for the while, in a quiet but no comfortable state.

"At length, after so much roasting," thus writes our Autobiographer, "I was what you might name calcined. Pray only that it be not rather, as is the more frequent issue, reduced to a caput-mortuum! But in any case, by mere dint of practice, I had grown familiar with many things. Wretchedness was still wretched; but I could now partly see through it, and despise it. Which highest mortal, in this inane Existence, had I not found a Shadow-hunter, or Shadow-hunted; and, when I looked through his brave garnitures, miserable enough? Thy wishes have all been sniffed aside, thought I: but what, had they even been all granted! Did not the Boy Alexander weep because he had not two Planets to conquer; or a whole Solar System; or after that, a whole Universe? Ach Gott, when I gazed into these Stars, have they not looked down on me as if with pity, from their serene spaces; like Eyes glistening with heavenly tears over the little lot of man! Thousands of human generations, all as noisy as our own, have been swallowed up of Time, and there remains no wreck of them any more; and Arcturus and Orion and Sirius and the Pleiades are still shining in their courses, clear and young, as when the Shepherd first noted them in the plain of Shinar. Pshaw! what is this paltry little Dog-cage of an Earth; what art thou that sittest whining there? Thou art still Nothing, Nobody: true; but who, then, is Something, Somebody? For thee the Family of Man has no use; it rejects thee; thou art wholly as a dissevered limb: so be it; perhaps it is better so!"

Too-heavy-laden Teufelsdrockh! Yet surely his bands are loosening; one day he will hurl the burden far from him, and bound forth free and with a second youth.

"This," says our Professor, "was the CENTRE OF INDIFFERENCE I had now reached; through which whoso travels from the Negative Pole to the Positive must necessarily pass."

"Temptations in the Wilderness!" exclaims Teufelsdrockh, "Have we not all to be tried with such? Not so easily can the old Adam, lodged in us by birth, be dispossessed. Our Life is compassed round with Necessity; yet is the meaning of Life itself no other than Freedom, than Voluntary Force: thus have we a warfare; in the beginning, especially, a hard-fought battle. For the God-given mandate, Work thou in Well-doing, lies mysteriously written, in Promethean Prophetic Characters, in our hearts; and leaves us no rest, night or day, till it be deciphered and obeyed; till it burn forth, in our conduct, a visible, acted Gospel of Freedom. And as the clay-given mandate, Eat thou and be filled, at the same time persuasively proclaims itself through every nerve,—must not there be a confusion, a contest, before the better Influence can become the upper?

"To me nothing seems more natural than that the Son of Man, when such God-given mandate first prophetically stirs within him, and the Clay must now be vanquished or vanquish,—should be carried of the spirit into grim Solitudes, and there fronting the Tempter do grimmest battle with him; defiantly setting him at naught till he yield and fly. Name it as we choose: with or without visible Devil, whether in the natural Desert of rocks and sands, or in the populous moral Desert of selfishness and baseness,—to such Temptation are we all called. Unhappy if we are not! Unhappy if we are but Half-men, in whom that divine handwriting has never blazed forth, all-subduing, in true sun-splendor; but quivers dubiously amid meaner lights: or smoulders, in dull pain, in darkness, under earthly vapors!—Our Wilderness is the wide World in an Atheistic Century; our Forty Days are long years of suffering and fasting: nevertheless, to these also comes an end. Yes, to me also was given, if not Victory, yet the consciousness of Battle, and the resolve to persevere therein while life or faculty is left. To me also, entangled in the enchanted forests, demon-peopled, doleful of sight and of sound, it was given, after weariest wanderings, to work out my way into the higher sunlit slopes—of that Mountain which has no summit, or whose summit is in Heaven only!"

He says elsewhere, under a less ambitious figure; as figures are, once for all, natural to him: "Has not thy Life been that of most sufficient men (tuchtigen Manner) thou hast known in this generation? An outflush of foolish young Enthusiasm, like the first fallow-crop, wherein are as many weeds as valuable herbs: this all parched away, under the Droughts of practical and spiritual Unbelief, as Disappointment, in thought and act, often-repeated gave rise to Doubt, and Doubt gradually settled into Denial! If I have had a second-crop, and now see the perennial greensward, and sit under umbrageous cedars, which defy all Drought (and Doubt); herein too, be the Heavens praised, I am not without examples, and even exemplars."

So that, for Teufelsdrockh, also, there has been a "glorious revolution:" these mad shadow-hunting and shadow-hunted Pilgrimings of his were but some purifying "Temptation in the Wilderness," before his apostolic work (such as it was) could begin; which Temptation is now happily over, and the Devil once more worsted! Was "that high moment in the Rue de l'Enfer," then, properly the turning-point of the battle; when the Fiend said, Worship me, or be torn in shreds; and was answered valiantly with an Apage Satana?—Singular Teufelsdrockh, would thou hadst told thy singular story in plain words! But it is fruitless to look there, in those Paper-bags, for such. Nothing but innuendoes, figurative crotchets: a typical Shadow, fitfully wavering, prophetico-satiric; no clear logical Picture. "How paint to the sensual eye," asks he once, "what passes in the Holy-of-Holies of Man's Soul; in what words, known to these profane times, speak even afar-off of the unspeakable?" We ask in turn: Why perplex these times, profane as they are, with needless obscurity, by omission and by commission? Not mystical only is our Professor, but whimsical; and involves himself, now more than ever, in eye-bewildering chiaroscuro. Successive glimpses, here faithfully imparted, our more gifted readers must endeavor to combine for their own behoof.

He says: "The hot Harmattan wind had raged itself out; its howl went silent within me; and the long-deafened soul could now hear. I paused in my wild wanderings; and sat me down to wait, and consider; for it was as if the hour of change drew nigh. I seemed to surrender, to renounce utterly, and say: Fly, then, false shadows of Hope; I will chase you no more, I will believe you no more. And ye too, haggard spectres of Fear, I care not for you; ye too are all shadows and a lie. Let me rest here: for I am way-weary and life-weary; I will rest here, were it but to die: to die or to live is alike to me; alike insignificant."—And again: "Here, then, as I lay in that CENTRE OF INDIFFERENCE; cast, doubtless by benignant upper Influence, into a healing sleep, the heavy dreams rolled gradually away, and I awoke to a new Heaven and a new Earth. The first preliminary moral Act, Annihilation of Self (Selbst-todtung), had been happily accomplished; and my mind's eyes were now unsealed, and its hands ungyved."

Might we not also conjecture that the following passage refers to his Locality, during this same "healing sleep;" that his Pilgrim-staff lies cast aside here, on "the high table-land;" and indeed that the repose is already taking wholesome effect on him? If it were not that the tone, in some parts, has more of riancy, even of levity, than we could have expected! However, in Teufelsdrockh, there is always the strangest Dualism: light dancing, with guitar-music, will be going on in the fore-court, while by fits from within comes the faint whimpering of woe and wail. We transcribe the piece entire.

"Beautiful it was to sit there, as in my skyey Tent, musing and meditating; on the high table-land, in front of the Mountains; over me, as roof, the azure Dome, and around me, for walls, four azure-flowing curtains,—namely, of the Four azure Winds, on whose bottom-fringes also I have seen gilding. And then to fancy the fair Castles that stood sheltered in these Mountain hollows; with their green flower-lawns, and white dames and damosels, lovely enough: or better still, the straw-roofed Cottages, wherein stood many a Mother baking bread, with her children round her:—all hidden and protectingly folded up in the valley-folds; yet there and alive, as sure as if I beheld them. Or to see, as well as fancy, the nine Towns and Villages, that lay round my mountain-seat, which, in still weather, were wont to speak to me (by their steeple-bells) with metal tongue; and, in almost all weather, proclaimed their vitality by repeated Smoke-clouds; whereon, as on a culinary horologe, I might read the hour of the day. For it was the smoke of cookery, as kind housewives at morning, midday, eventide, were boiling their husbands' kettles; and ever a blue pillar rose up into the air, successively or simultaneously, from each of the nine, saying, as plainly as smoke could say: Such and such a meal is getting ready here. Not uninteresting! For you have the whole Borough, with all its love-makings and scandal-mongeries, contentions and contentments, as in miniature, and could cover it all with your hat.—If, in my wide Way-farings, I had learned to look into the business of the World in its details, here perhaps was the place for combining it into general propositions, and deducing inferences therefrom.

"Often also could I see the black Tempest marching in anger through the Distance: round some Schreckhorn, as yet grim-blue, would the eddying vapor gather, and there tumultuously eddy, and flow down like a mad witch's hair; till, after a space, it vanished, and, in the clear sunbeam, your Schreckhorn stood smiling grim-white, for the vapor had held snow. How thou fermentest and elaboratest, in thy great fermenting-vat and laboratory of an Atmosphere, of a World, O Nature!—Or what is Nature? Ha! why do I not name thee GOD? Art not thou the 'Living Garment of God'? O Heavens, is it, in very deed, HE, then, that ever speaks through thee; that lives and loves in thee, that lives and loves in me?

"Fore-shadows, call them rather fore-splendors, of that Truth, and Beginning of Truths, fell mysteriously over my soul. Sweeter than Dayspring to the Shipwrecked in Nova Zembla; ah, like the mother's voice to her little child that strays bewildered, weeping, in unknown tumults; like soft streamings of celestial music to my too-exasperated heart, came that Evangel. The Universe is not dead and demoniacal, a charnel-house with spectres; but godlike, and my Father's!

"With other eyes, too, could I now look upon my fellowman: with an infinite Love, an infinite Pity. Poor, wandering, wayward man! Art thou not tried, and beaten with stripes, even as I am? Ever, whether thou bear the royal mantle or the beggar's gabardine, art thou not so weary, so heavy-laden; and thy Bed of Rest is but a Grave. O my Brother, my Brother, why cannot I shelter thee in my bosom, and wipe away all tears from thy eyes!—Truly, the din of many-voiced Life, which, in this solitude, with the mind's organ, I could hear, was no longer a maddening discord, but a melting one; like inarticulate cries, and sobbings of a dumb creature, which in the ear of Heaven are prayers. The poor Earth, with her poor joys, was now my needy Mother, not my cruel Stepdame; Man, with his so mad Wants and so mean Endeavors, had become the dearer to me; and even for his sufferings and his sins, I now first named him Brother. Thus was I standing in the porch of that 'Sanctuary of Sorrow;' by strange, steep ways had I too been guided thither; and ere long its sacred gates would open, and the 'Divine Depth of Sorrow' lie disclosed to me."

The Professor says, he here first got eye on the Knot that had been strangling him, and straightway could unfasten it, and was free. "A vain interminable controversy," writes he, "touching what is at present called Origin of Evil, or some such thing, arises in every soul, since the beginning of the world; and in every soul, that would pass from idle Suffering into actual Endeavoring, must first be put an end to. The most, in our time, have to go content with a simple, incomplete enough Suppression of this controversy; to a few some Solution of it is indispensable. In every new era, too, such Solution comes out in different terms; and ever the Solution of the last era has become obsolete, and is found unserviceable. For it is man's nature to change his Dialect from century to century; he cannot help it though he would. The authentic Church-Catechism of our present century has not yet fallen into my hands: meanwhile, for my own private behoof I attempt to elucidate the matter so. Man's Unhappiness, as I construe, comes of his Greatness; it is because there is an Infinite in him, which with all his cunning he cannot quite bury under the Finite. Will the whole Finance Ministers and Upholsterers and Confectioners of modern Europe undertake, in joint-stock company, to make one Shoeblack HAPPY? They cannot accomplish it, above an hour or two: for the Shoeblack also has a Soul quite other than his Stomach; and would require, if you consider it, for his permanent satisfaction and saturation, simply this allotment, no more, and no less: God's infinite Universe altogether to himself, therein to enjoy infinitely, and fill every wish as fast as it rose. Oceans of Hochheimer, a Throat like that of Ophiuchus: speak not of them; to the infinite Shoeblack they are as nothing. No sooner is your ocean filled, than he grumbles that it might have been of better vintage. Try him with half of a Universe, of an Omnipotence, he sets to quarrelling with the proprietor of the other half, and declares himself the most maltreated of men.—Always there is a black spot in our sunshine: it is even, as I said, the Shadow of Ourselves.

"But the whim we have of Happiness is somewhat thus. By certain valuations, and averages, of our own striking, we come upon some sort of average terrestrial lot; this we fancy belongs to us by nature, and of indefeasible right. It is simple payment of our wages, of our deserts; requires neither thanks nor complaint; only such overplus as there may be do we account Happiness; any deficit again is Misery. Now consider that we have the valuation of our own deserts ourselves, and what a fund of Self-conceit there is in each of us,—do you wonder that the balance should so often dip the wrong way, and many a Blockhead cry: See there, what a payment; was ever worthy gentleman so used!—I tell thee, Blockhead, it all comes of thy Vanity; of what thou fanciest those same deserts of thine to be. Fancy that thou deservest to be hanged (as is most likely), thou wilt feel it happiness to be only shot: fancy that thou deservest to be hanged in a hair-halter, it will be a luxury to die in hemp.

"So true is it, what I then said, that the Fraction of Life can be increased in value not so much by increasing your Numerator as by lessening your Denominator. Nay, unless my Algebra deceive me, Unity itself divided by Zero will give Infinity. Make thy claim of wages a zero, then; thou hast the world under thy feet. Well did the Wisest of our time write: 'It is only with Renunciation (Entsagen) that Life, properly speaking, can be said to begin.'

"I asked myself: What is this that, ever since earliest years, thou hast been fretting and fuming, and lamenting and self-tormenting, on account of? Say it in a word: is it not because thou art not HAPPY? Because the THOU (sweet gentleman) is not sufficiently honored, nourished, soft-bedded, and lovingly cared for? Foolish soul! What Act of Legislature was there that thou shouldst be Happy? A little while ago thou hadst no right to be at all. What if thou wert born and predestined not to be Happy, but to be Unhappy! Art thou nothing other than a Vulture, then, that fliest through the Universe seeking after somewhat to eat; and shrieking dolefully because carrion enough is not given thee? Close thy Byron; open thy Goethe."

"Es leuchtet mir ein, I see a glimpse of it!" cries he elsewhere: "there is in man a HIGHER than Love of Happiness: he can do without Happiness, and instead thereof find Blessedness! Was it not to preach forth this same HIGHER that sages and martyrs, the Poet and the Priest, in all times, have spoken and suffered; bearing testimony, through life and through death, of the Godlike that is in Man, and how in the Godlike only has he Strength and Freedom? Which God-inspiredd Doctrine art thou also honored to be taught; O Heavens! and broken with manifold merciful Afflictions, even till thou become contrite and learn it! Oh, thank thy Destiny for these; thankfully bear what yet remain: thou hadst need of them; the Self in thee needed to be annihilated. By benignant fever-paroxysms is Life rooting out the deep-seated chronic Disease, and triumphs over Death. On the roaring billows of Time, thou art not engulfed, but borne aloft into the azure of Eternity. Love not Pleasure; love God. This is the EVERLASTING YEA, wherein all contradiction is solved: wherein whoso walks and works, it is well with him."

And again: "Small is it that thou canst trample the Earth with its injuries under thy feet, as old Greek Zeno trained thee: thou canst love the Earth while it injures thee, and even because it injures thee; for this a Greater than Zeno was needed, and he too was sent. Knowest thou that 'Worship of Sorrow'? The Temple thereof, founded some eighteen centuries ago, now lies in ruins, overgrown with jungle, the habitation of doleful creatures: nevertheless, venture forward; in a low crypt, arched out of falling fragments, thou findest the Altar still there, and its sacred Lamp perennially burning."

Without pretending to comment on which strange utterances, the Editor will only remark, that there lies beside them much of a still more questionable character; unsuited to the general apprehension; nay wherein he himself does not see his way. Nebulous disquisitions on Religion, yet not without bursts of splendor; on the "perennial continuance of Inspiration;" on Prophecy; that there are "true Priests, as well as Baal-Priests, in our own day:" with more of the like sort. We select some fractions, by way of finish to this farrago.

"Cease, my much-respected Herr von Voltaire," thus apostrophizes the Professor: "shut thy sweet voice; for the task appointed thee seems finished. Sufficiently hast thou demonstrated this proposition, considerable or otherwise: That the Mythus of the Christian Religion looks not in the eighteenth century as it did in the eighth. Alas, were thy six-and-thirty quartos, and the six-and-thirty thousand other quartos and folios, and flying sheets or reams, printed before and since on the same subject, all needed to convince us of so little! But what next? Wilt thou help us to embody the divine Spirit of that Religion in a new Mythus, in a new vehicle and vesture, that our Souls, otherwise too like perishing, may live? What! thou hast no faculty in that kind? Only a torch for burning, no hammer for building? Take our thanks, then, and—thyself away.

"Meanwhile what are antiquated Mythuses to me? Or is the God present, felt in my own heart, a thing which Herr von Voltaire will dispute out of me; or dispute into me? To the 'Worship of Sorrow' ascribe what origin and genesis thou pleasest, has not that Worship originated, and been generated; is it not here? Feel it in thy heart, and then say whether it is of God! This is Belief; all else is Opinion,—for which latter whoso will, let him worry and be worried."

"Neither," observes he elsewhere, "shall ye tear out one another's eyes, struggling over 'Plenary Inspiration,' and such like: try rather to get a little even Partial Inspiration, each of you for himself. One BIBLE I know, of whose Plenary Inspiration doubt is not so much as possible; nay with my own eyes I saw the God's-Hand writing it: thereof all other Bibles are but Leaves,—say, in Picture-Writing to assist the weaker faculty."

Or, to give the wearied reader relief, and bring it to an end, let him take the following perhaps more intelligible passage:—

"To me, in this our life," says the Professor, "which is an internecine warfare with the Time-spirit, other warfare seems questionable. Hast thou in any way a contention with thy brother, I advise thee, think well what the meaning thereof is. If thou gauge it to the bottom, it is simply this: 'Fellow, see! thou art taking more than thy share of Happiness in the world, something from my share: which, by the Heavens, thou shalt not; nay I will fight thee rather.'—Alas, and the whole lot to be divided is such a beggarly matter, truly a 'feast of shells,' for the substance has been spilled out: not enough to quench one Appetite; and the collective human species clutching at them!—Can we not, in all such cases, rather say: 'Take it, thou too-ravenous individual; take that pitiful additional fraction of a share, which I reckoned mine, but which thou so wantest; take it with a blessing: would to Heaven I had enough for thee!'—If Fichte's Wissenschaftslehre be, 'to a certain extent, Applied Christianity,' surely to a still greater extent, so is this. We have here not a Whole Duty of Man, yet a Half Duty, namely the Passive half: could we but do it, as we can demonstrate it!

"But indeed Conviction, were it never so excellent, is worthless till it convert itself into Conduct. Nay properly Conviction is not possible till then; inasmuch as all Speculation is by nature endless, formless, a vortex amid vortices, only by a felt indubitable certainty of Experience does it find any centre to revolve round, and so fashion itself into a system. Most true is it, as a wise man teaches us, that 'Doubt of any sort cannot be removed except by Action.' On which ground, too, let him who gropes painfully in darkness or uncertain light, and prays vehemently that the dawn may ripen into day, lay this other precept well to heart, which to me was of invaluable service: 'Do the Duty which lies nearest thee,' which thou knowest to be a Duty! Thy second Duty will already have become clearer.

"May we not say, however, that the hour of Spiritual Enfranchisement is even this: When your Ideal World, wherein the whole man has been dimly struggling and inexpressibly languishing to work, becomes revealed, and thrown open; and you discover, with amazement enough, like the Lothario in Wilhelm Meister, that your 'America is here or nowhere'? The Situation that has not its Duty, its Ideal, was never yet occupied by man. Yes here, in this poor, miserable, hampered, despicable Actual, wherein thou even now standest, here or nowhere is thy Ideal: work it out therefrom; and working, believe, live, be free. Fool! the Ideal is in thyself, the impediment too is in thyself: thy Condition is but the stuff thou art to shape that same Ideal out of: what matters whether such stuff be of this sort or that, so the Form thou give it be heroic, be poetic? O thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create, know this of a truth: the thing thou seekest is already with thee, 'here or nowhere,' couldst thou only see!

"But it is with man's Soul as it was with Nature: the beginning of Creation is—Light. Till the eye have vision, the whole members are in bonds. Divine moment, when over the tempest-tost Soul, as once over the wild-weltering Chaos, it is spoken: Let there be Light! Ever to the greatest that has felt such moment, is it not miraculous and God-announcing; even as, under simpler figures, to the simplest and least. The mad primeval Discord is hushed; the rudely jumbled conflicting elements bind themselves into separate Firmaments: deep silent rock-foundations are built beneath; and the skyey vault with its everlasting Luminaries above: instead of a dark wasteful Chaos, we have a blooming, fertile, heaven-encompassed World.

"I too could now say to myself: Be no longer a Chaos, but a World, or even Worldkin. Produce! Produce! Were it but the pitifullest infinitesimal fraction of a Product, produce it, in God's name! 'Tis the utmost thou hast in thee: out with it, then. Up, up! Whatsoever thy hand findeth to do, do it with thy whole might. Work while it is called To-day; for the Night cometh, wherein no man can work."
Few persons, out of Germany, even comprehend the meaning of the doctrine which Wilhelm von Humboldt, so eminent both as a savant and as a politician, made the text of a treatise--that "the end of man, or that which is prescribed by the eternal or immutable dictates of reason, and not suggested by vague and transient desires, is the highest and most harmonious development of his powers to a complete and consistent whole;" that, therefore, the object "towards which every human being must ceaselessly direct his efforts, and on which especially those who design to influence their fellow-men must ever keep their eyes, is the individuality of power and development;" that for this there are two requisites, "freedom, and a variety of situations;" and that from the union of these arise "individual vigor and manifold diversity," which combine themselves in "originality."[1]

Little, however, as people are accustomed to a doctrine like that of Von Humboldt, and surprising as it may be to them to find so high a value attached to individuality, the question, one must nevertheless think, can only be one of degree. No one's idea of excellence in conduct is that people should do absolutely nothing but copy one another. No one would assert that people ought not to put into their mode of life, and into the conduct of their concerns, any impress whatever of their own judgment, or of their own individual character. On the other hand, it would be absurd to pretend that people ought to live as if nothing whatever had been known in the world before they came into it; as if experience had as yet done nothing towards showing that one mode of existence, or of conduct, is preferable to another. Nobody denies that people should be so taught and trained in youth, as to know and benefit by the ascertained results of human experience. But it is the privilege and proper condition of a human being, arrived at the maturity of his faculties, to use and interpret experience in his own way. It is for him to find out what part of recorded experience is properly applicable to his own circumstances and character. The traditions and customs of other people are, to a certain extent, evidence of what their experience has taught them; presumptive evidence, and as such, have a claim to this deference: but, in the first place, their experience may be too narrow; or they may not have interpreted it rightly. Secondly, their interpretation of experience may be correct but unsuitable to him. Customs are made for customary circumstances, and customary characters: and his circumstances or his character may be uncustomary. Thirdly, though the customs be both good as customs, and suitable to him, yet to conform to custom, merely as custom, does not educate or develop in him any of the qualities which are the distinctive endowment of a human being. The human faculties of perception, judgment, discriminative feeling, mental activity, and even moral preference, are exercised only in making a choice. He who does anything because it is the custom, makes no choice. He gains no practice either in discerning or in desiring what is best. The mental and moral, like the muscular powers, are improved only by being used. The faculties are called into no exercise by doing a thing merely because others do it, no more than by believing a thing only because others believe it. If the grounds of an opinion are not conclusive to the person's own reason, his reason cannot be strengthened, but is likely to be weakened by his adopting it: and if the inducements to an act are not such as are consentaneous to his own feelings and character (where affection, or the rights of others are not concerned), it is so much done towards rendering his feelings and character inert and torpid, instead of active and energetic.

He who lets the world, or his own portion of it, choose his plan of life for him, has no need of any other faculty than the ape-like one of imitation. He who chooses his plan for himself, employs all his faculties. He must use observation to see, reasoning and judgment to foresee, activity to gather materials for decision, discrimination to decide, and when he has decided, firmness and self-control to hold to his deliberate decision. And these qualities he requires and exercises exactly in proportion as the part of his conduct which he determines according to his own judgment and feelings is a large one. It is possible that he might be guided in some good path, and kept out of harm's way, without any of these things. But what will be his comparative worth as a human being? It really is of importance, not only what men do, but also what manner of men they are that do it. Among the works of man, which human life is rightly employed in perfecting and beautifying, the first in importance surely is man himself. Supposing it were possible to get houses built, corn grown, battles fought, causes tried, and even churches erected and prayers said, by machinery--by automatons in human form--it would be a considerable loss to exchange for these automatons even the men and women who at present inhabit the more civilized parts of the world, and who assuredly are but starved specimens of what nature can and will produce. Human nature is not a machine to be built after a model, and set to do exactly the work prescribed for it, but a tree, which requires to grow and develop itself on all sides, according to the tendency of the inward forces which make it a living thing.

It will probably be conceded that it is desirable people should exercise their understandings, and that an intelligent following of custom, or even occasionally an intelligent deviation from custom, is better than a blind and simply mechanical adhesion to it. To a certain extent it is admitted, that our understanding should be our own: but there is not the same willingness to admit that our desires and impulses should be our own likewise; or that to possess impulses of our own, and of any strength, is anything but a peril and a snare. Yet desires and impulses are as much a part of a perfect human being, as beliefs and restraints: and strong impulses are only perilous when not properly balanced; when one set of aims and inclinations is developed into strength, while others, which ought to coexist with them, remain weak and inactive. It is not because men's desires are strong that they act ill; it is because their consciences are weak. There is no natural connection between strong impulses and a weak conscience. The natural connection is the other way. To say that one person's desires and feelings are stronger and more various than those of another, is merely to say that he has more of the raw material of human nature, and is therefore capable, perhaps of more evil, but certainly of more good. Strong impulses are but another name for energy. Energy may be turned to bad uses; but more good may always be made of an energetic nature, than of an indolent and impassive one. Those who have most natural feeling, are always those whose cultivated feelings may be made the strongest. The same strong susceptibilities which make the personal impulses vivid and powerful, are also the source from whence are generated the most passionate love of virtue, and the sternest self-control. It is through the cultivation of these, that society both does its duty and protects its interests: not by rejecting the stuff of which heroes are made, because it knows not how to make them. A person whose desires and impulses are his own--are the expression of his own nature, as it has been developed and modified by his own culture--is said to have a character. One whose desires and impulses are not his own, has no character, no more than a steam-engine has a character. If, in addition to being his own, his impulses are strong, and are under the government of a strong will, he has an energetic character. Whoever thinks that individuality of desires and impulses should not be encouraged to unfold itself, must maintain that society has no need of strong natures--is not the better for containing many persons who have much character--and that a high general average of energy is not desirable.

In some early states of society, these forces might be, and were, too much ahead of the power which society then possessed of disciplining and controlling them. There has been a time when the element of spontaneity and individuality was in excess, and the social principle had a hard struggle with it. The difficulty then was, to induce men of strong bodies or minds to pay obedience to any rules which required them to control their impulses. To overcome this difficulty, law and discipline, like the Popes struggling against the Emperors, asserted a power over the whole man, claiming to control all his life in order to control his character--which society had not found any other sufficient means of binding. But society has now fairly got the better of individuality; and the danger which threatens human nature is not the excess, but the deficiency, of personal impulses and preferences. Things are vastly changed, since the passions of those who were strong by station or by personal endowment were in a state of habitual rebellion against laws and ordinances, and required to be rigorously chained up to enable the persons within their reach to enjoy any particle of security. In our times, from the highest class of society down to the lowest every one lives as under the eye of a hostile and dreaded censorship. Not only in what concerns others, but in what concerns only themselves, the individual, or the family, do not ask themselves--what do I prefer? or, what would suit my character and disposition? or, what would allow the best and highest in me to have fair play, and enable it to grow and thrive? They ask themselves, what is suitable to my position? what is usually done by persons of my station and pecuniary circumstances? or (worse still) what is usually done by persons of a station and circumstances superior to mine? I do not mean that they choose what is customary, in preference to what suits their own inclination. It does not occur to them to have any inclination, except for what is customary. Thus the mind itself is bowed to the yoke: even in what people do for pleasure, conformity is the first thing thought of; they like in crowds; they exercise choice only among things commonly done: peculiarity of taste, eccentricity of conduct, are shunned equally with crimes: until by dint of not following their own nature, they have no nature to follow: their human capacities are withered and starved: they become incapable of any strong wishes or native pleasures, and are generally without either opinions or feelings of home growth, or properly their own. Now is this, or is it not, the desirable condition of human nature?

It is so, on the Calvinistic theory. According to that, the one great offence of man is Self-will. All the good of which humanity is capable, is comprised in Obedience. You have no choice; thus you must do, and no otherwise; "whatever is not a duty is a sin." Human nature being radically corrupt, there is no redemption for any one until human nature is killed within him. To one holding this theory of life, crushing out any of the human faculties, capacities, and susceptibilities, is no evil: man needs no capacity, but that of surrendering himself to the will of God: and if he uses any of his faculties for any other purpose but to do that supposed will more effectually, he is better without them. That is the theory of Calvinism; and it is held, in a mitigated form, by many who do not consider themselves Calvinists; the mitigation consisting in giving a less ascetic interpretation to the alleged will of God; asserting it to be his will that mankind should gratify some of their inclinations; of course not in the manner they themselves prefer, but in the way of obedience, that is, in a way prescribed to them by authority; and, therefore, by the necessary conditions of the case, the same for all.

In some such insidious form there is at present a strong tendency to this narrow theory of life, and to the pinched and hidebound type of human character which it patronizes. Many persons, no doubt, sincerely think that human beings thus cramped and dwarfed, are as their Maker designed them to be; just as many have thought that trees are a much finer thing when clipped into pollards, or cut out into figures of animals, than as nature made them. But if it be any part of religion to believe that man was made by a good Being, it is more consistent with that faith to believe, that this Being gave all human faculties that they might be cultivated and unfolded, not rooted out and consumed, and that he takes delight in every nearer approach made by his creatures to the ideal conception embodied in them, every increase in any of their capabilities of comprehension, of action, or of enjoyment. There is a different type of human excellence from the Calvinistic; a conception of humanity as having its nature bestowed on it for other purposes than merely to be abnegated. "Pagan self-assertion" is one of the elements of human worth, as well as "Christian self-denial."[2] There is a Greek ideal of self-development, which the Platonic and Christian ideal of self-government blends with, but does not supersede. It may be better to be a John Knox than an Alcibiades, but it is better to be a Pericles than either; nor would a Pericles, if we had one in these days, be without anything good which belonged to John Knox.

It is not by wearing down into uniformity all that is individual in themselves, but by cultivating it and calling it forth, within the limits imposed by the rights and interests of others, that human beings become a noble and beautiful object of contemplation; and as the works partake the character of those who do them, by the same process human life also becomes rich, diversified, and animating, furnishing more abundant aliment to high thoughts and elevating feelings, and strengthening the tie which binds every individual to the race, by making the race infinitely better worth belonging to. In proportion to the development of his individuality, each person becomes more valuable to himself, and is therefore capable of being more valuable to others. There is a greater fulness of life about his own existence, and when there is more life in the units there is more in the mass which is composed of them. As much compression as is necessary to prevent the stronger specimens of human nature from encroaching on the rights of others, cannot be dispensed with; but for this there is ample compensation even in the point of view of human development. The means of development which the individual loses by being prevented from gratifying his inclinations to the injury of others, are chiefly obtained at the expense of the development of other people. And even to himself there is a full equivalent in the better development of the social part of his nature, rendered possible by the restraint put upon the selfish part. To be held to rigid rules of justice for the sake of others, develops the feelings and capacities which have the good of others for their object. But to be restrained in things not affecting their good, by their mere displeasure, develops nothing valuable, except such force of character as may unfold itself in resisting the restraint. If acquiesced in, it dulls and blunts the whole nature. To give any fair play to the nature of each, it is essential that different persons should be allowed to lead different lives. In proportion as this latitude has been exercised in any age, has that age been noteworthy to posterity. Even despotism does not produce its worst effects, so long as Individuality exists under it; and whatever crushes individuality is despotism, by whatever name it may be called, and whether it professes to be enforcing the will of God or the injunctions of men.

Having said that Individuality is the same thing with development, and that it is only the cultivation of individuality which produces, or can produce, well-developed human beings, I might here close the argument: for what more or better can be said of any condition of human affairs, than that it brings human beings themselves nearer to the best thing they can be? or what worse can be said of any obstruction to good, than that it prevents this? Doubtless, however, these considerations will not suffice to convince those who most need convincing; and it is necessary further to show, that these developed human beings are of some use to the undeveloped--to point out to those who do not desire liberty, and would not avail themselves of it, that they may be in some intelligible manner rewarded for allowing other people to make use of it without hindrance.

In the first place, then, I would suggest that they might possibly learn something from them. It will not be denied by anybody, that originality is a valuable element in human affairs. There is always need of persons not only to discover new truths, and point out when what were once truths are true no longer, but also to commence new practices, and set the example of more enlightened conduct, and better taste and sense in human life. This cannot well be gainsaid by anybody who does not believe that the world has already attained perfection in all its ways and practices. It is true that this benefit is not capable of being rendered by everybody alike: there are but few persons, in comparison with the whole of mankind, whose experiments, if adopted by others, would be likely to be any improvement on established practice. But these few are the salt of the earth; without them, human life would become a stagnant pool. Not only is it they who introduce good things which did not before exist; it is they who keep the life in those which already existed. If there were nothing new to be done, would human intellect cease to be necessary? Would it be a reason why those who do the old things should forget why they are done, and do them like cattle, not like human beings? There is only too great a tendency in the best beliefs and practices to degenerate into the mechanical; and unless there were a succession of persons whose ever-recurring originality prevents the grounds of those beliefs and practices from becoming merely traditional, such dead matter would not resist the smallest shock from anything really alive, and there would be no reason why civilization should not die out, as in the Byzantine Empire. Persons of genius, it is true, are, and are always likely to be, a small minority; but in order to have them, it is necessary to preserve the soil in which they grow. Genius can only breathe freely in an atmosphere of freedom. Persons of genius are, ex vi termini, more individual than any other people--less capable, consequently, of fitting themselves, without hurtful compression, into any of the small number of moulds which society provides in order to save its members the trouble of forming their own character. If from timidity they consent to be forced into one of these moulds, and to let all that part of themselves which cannot expand under the pressure remain unexpanded, society will be little the better for their genius. If they are of a strong character, and break their fetters they become a mark for the society which has not succeeded in reducing them to common-place, to point at with solemn warning as "wild," "erratic," and the like; much as if one should complain of the Niagara river for not flowing smoothly between its banks like a Dutch canal.

I insist thus emphatically on the importance of genius, and the necessity of allowing it to unfold itself freely both in thought and in practice, being well aware that no one will deny the position in theory, but knowing also that almost every one, in reality, is totally indifferent to it. People think genius a fine thing if it enables a man to write an exciting poem, or paint a picture. But in its true sense, that of originality in thought and action, though no one says that it is not a thing to be admired, nearly all, at heart, think they can do very well without it. Unhappily this is too natural to be wondered at. Originality is the one thing which unoriginal minds cannot feel the use of. They cannot see what it is to do for them: how should they? If they could see what it would do for them, it would not be originality. The first service which originality has to render them, is that of opening their eyes: which being once fully done, they would have a chance of being themselves original. Meanwhile, recollecting that nothing was ever yet done which some one was not the first to do, and that all good things which exist are the fruits of originality, let them be modest enough to believe that there is something still left for it to accomplish, and assure themselves that they are more in need of originality, the less they are conscious of the want.

In sober truth, whatever homage may be professed, or even paid, to real or supposed mental superiority, the general tendency of things throughout the world is to render mediocrity the ascendant power among mankind. In ancient history, in the Middle Ages, and in a diminishing degree through the long transition from feudality to the present time, the individual was a power in himself; and If he had either great talents or a high social position, he was a considerable power. At present individuals are lost in the crowd. In politics it is almost a triviality to say that public opinion now rules the world. The only power deserving the name is that of masses, and of governments while they make themselves the organ of the tendencies and instincts of masses. This is as true in the moral and social relations of private life as in public transactions. Those whose opinions go by the name of public opinion, are not always the same sort of public: in America, they are the whole white population; in England, chiefly the middle class. But they are always a mass, that is to say, collective mediocrity. And what is still greater novelty, the mass do not now take their opinions from dignitaries in Church or State, from ostensible leaders, or from books. Their thinking is done for them by men much like themselves, addressing them or speaking in their name, on the spur of the moment, through the newspapers. I am not complaining of all this. I do not assert that anything better is compatible, as a general rule, with the present low state of the human mind. But that does not hinder the government of mediocrity from being mediocre government. No government by a democracy or a numerous aristocracy, either in its political acts or in the opinions, qualities, and tone of mind which it fosters, ever did or could rise above mediocrity, except in so far as the sovereign Many have let themselves be guided (which in their best times they always have done) by the counsels and influence of a more highly gifted and instructed One or Few. The initiation of all wise or noble things, comes and must come from individuals; generally at first from some one individual. The honor and glory of the average man is that he is capable of following that initiative; that he can respond internally to wise and noble things, and be led to them with his eyes open. I am not countenancing the sort of "hero-worship" which applauds the strong man of genius for forcibly seizing on the government of the world and making it do his bidding in spite of itself. All he can claim is, freedom to point out the way. The power of compelling others into it, is not only inconsistent with the freedom and development of all the rest, but corrupting to the strong man himself. It does seem, however, that when the opinions of masses of merely average men are everywhere become or becoming the dominant power, the counterpoise and corrective to that tendency would be, the more and more pronounced individuality of those who stand on the higher eminences of thought. It Is in these circumstances most especially, that exceptional individuals, instead of being deterred, should be encouraged in acting differently from the mass. In other times there was no advantage in their doing so, unless they acted not only differently, but better. In this age the mere example of non-conformity, the mere refusal to bend the knee to custom, is itself a service. Precisely because the tyranny of opinion is such as to make eccentricity a reproach, it is desirable, in order to break through that tyranny, that people should be eccentric. Eccentricity has always abounded when and where strength of character has abounded; and the amount of eccentricity in a society has generally been proportional to the amount of genius, mental vigor, and moral courage which it contained. That so few now dare to be eccentric, marks the chief danger of the time.

There is one characteristic of the present direction of public opinion, peculiarly calculated to make it intolerant of any marked demonstration of individuality. The general average of mankind are not only moderate in intellect, but also moderate in inclinations: they have no tastes or wishes strong enough to incline them to do anything unusual, and they consequently do not understand those who have, and class all such with the wild and intemperate whom they are accustomed to look down upon. Now, in addition to this fact which is general, we have only to suppose that a strong movement has set in towards the improvement of morals, and it is evident what we have to expect. In these days such a movement has set in; much has actually been effected in the way of increased regularity of conduct, and discouragement of excesses; and there is a philanthropic spirit abroad, for the exercise of which there is no more inviting field than the moral and prudential improvement of our fellow-creatures. These tendencies of the times cause the public to be more disposed than at most former periods to prescribe general rules of conduct, and endeavor to make every one conform to the approved standard. And that standard, express or tacit, is to desire nothing strongly. Its ideal of character is to be without any marked character; to maim by compression, like a Chinese lady's foot, every part of human nature which stands out prominently, and tends to make the person markedly dissimilar in outline to common-place humanity.

As is usually the case with ideals which exclude one half of what is desirable, the present standard of approbation produces only an inferior imitation of the other half. Instead of great energies guided by vigorous reason, and strong feelings strongly controlled by a conscientious will, its result is weak feelings and weak energies, which therefore can be kept in outward conformity to rule without any strength either of will or of reason. Already energetic characters on any large scale are becoming merely traditional. There is now scarcely any outlet for energy in this country except business. The energy expended in that may still be regarded as considerable. What little is left from that employment, is expended on some hobby; which may be a useful, even a philanthropic hobby, but is always some one thing, and generally a thing of small dimensions. The greatness of England is now all collective: individually small, we only appear capable of anything great by our habit of combining; and with this our moral and religious philanthropists are perfectly contented. But it was men of another stamp than this that made England what it has been; and men of another stamp will be needed to prevent its decline.

The despotism of custom is everywhere the standing hindrance to human advancement, being in unceasing antagonism to that disposition to aim at something better than customary, which is called, according to circumstances, the spirit of liberty, or that of progress or improvement. The spirit of improvement is not always a spirit of liberty, for it may aim at forcing improvements on an unwilling people; and the spirit of liberty, in so far as it resists such attempts, may ally itself locally and temporarily with the opponents of improvement; but the only unfailing and permanent source of improvement is liberty, since by it there are as many possible independent centres of improvement as there are individuals. The progressive principle, however, in either shape, whether as the love of liberty or of improvement, is antagonistic to the sway of Custom, involving at least emancipation from that yoke; and the contest between the two constitutes the chief interest of the history of mankind. The greater part of the world has, properly speaking, no history, because the despotism of Custom is complete. This is the case over the whole East. Custom is there, in all things, the final appeal; Justice and right mean conformity to custom; the argument of custom no one, unless some tyrant intoxicated with power, thinks of resisting. And we see the result. Those nations must once have had originality; they did not start out of the ground populous, lettered, and versed in many of the arts of life; they made themselves all this, and were then the greatest and most powerful nations in the world. What are they now? The subjects or dependents of tribes whose forefathers wandered in the forests when theirs had magnificent palaces and gorgeous temples, but over whom custom exercised only a divided rule with liberty and progress. A people, it appears, may be progressive for a certain length of time, and then stop: when does it stop? When it ceases to possess individuality. If a similar change should befall the nations of Europe, it will not be in exactly the same shape: the despotism of custom with which these nations are threatened is not precisely stationariness. It proscribes singularity, but it does not preclude change, provided all change together. We have discarded the fixed costumes of our forefathers; every one must still dress like other people, but the fashion may change once or twice a year. We thus take care that when there is change, it shall be for change's sake, and not from any idea of beauty or convenience; for the same idea of beauty or convenience would not strike all the world at the same moment, and be simultaneously thrown aside by all at another moment. But we are progressive as well as changeable: we continually make new inventions in mechanical things, and keep them until they are again superseded by better; we are eager for improvement in politics, in education, even in morals, though in this last our idea of improvement chiefly consists in persuading or forcing other people to be as good as ourselves. It is not progress that we object to; on the contrary, we flatter ourselves that we are the most progressive people who ever lived. It is individuality that we war against: we should think we had done wonders if we had made ourselves all alike; forgetting that the unlikeness of one person to another is generally the first thing which draws the attention of either to the imperfection of his own type, and the superiority of another, or the possibility, by combining the advantages of both, of producing something better than either. We have a warning example in China--a nation of much talent, and, in some respects, even wisdom, owing to the rare good fortune of having been provided at an early period with a particularly good set of customs, the work, in some measure, of men to whom even the most enlightened European must accord, under certain limitations, the title of sages and philosophers. They are remarkable, too, in the excellence of their apparatus for impressing, as far as possible, the best wisdom they possess upon every mind in the community, and securing that those who have appropriated most of it shall occupy the posts of honor and power. Surely the people who did this have discovered the secret of human progressiveness, and must have kept themselves steadily at the head of the movement of the world. On the contrary, they have become stationary--have remained so for thousands of years; and if they are ever to be farther improved, it must be by foreigners. They have succeeded beyond all hope in what English philanthropists are so industriously working at--in making a people all alike, all governing their thoughts and conduct by the same maxims and rules; and these are the fruits. The modern regime of public opinion is, in an unorganized form, what the Chinese educational and political systems are in an organized; and unless individuality shall be able successfully to assert itself against this yoke, Europe, notwithstanding its noble antecedents and its professed Christianity, will tend to become another China.